With Janavasabha

So I have heard. At one time the BuddhaBuddhaEl nombre dado a quien redescubre por sí mismo el sendero liberador del Dhamma, tras un largo período de haber sido olvidado por el mundo. Según la tradición, una larga línea de Buddhas se extiende hasta el pasado distante. El Buddha más reciente nació como Siddhattha Gotama en la India alrededor del año 500 a.e.c. Un joven bien educado y acomodado, renunció a su familia y su herencia principesca en la flor de la vida para buscar la verdadera libertad y el fin del sufrimiento (dukkha). Después de siete años de austeridades en el bosque, redescubrió el «camino medio» y alcanzó su meta, convirtiéndose en el Buddha.Ver en el glosario was staying at Ñātika in the brick house.*This picks up from the events of DN 16:2.5.1, which however discusses only the Ñātikans (who are reckoned among the Vajjis). Like DN 17, it bears many signs of a late sutta. The overall theme is the presence of a cosmic order where the liberating teaching of the Buddha is reconciled with the requirements of worldly power.

Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā nātike viharati giñjakāvasathe.*nātike → nādike (si, sya-all, km, pts1ed)

So I have heard. Evaṁ me sutaṁ—At one time the BuddhaBuddhaEl nombre dado a quien redescubre por sí mismo el sendero liberador del Dhamma, tras un largo período de haber sido olvidado por el mundo. Según la tradición, una larga línea de Buddhas se extiende hasta el pasado distante. El Buddha más reciente nació como Siddhattha Gotama en la India alrededor del año 500 a.e.c. Un joven bien educado y acomodado, renunció a su familia y su herencia principesca en la flor de la vida para buscar la verdadera libertad y el fin del sufrimiento (dukkha). Después de siete años de austeridades en el bosque, redescubrió el «camino medio» y alcanzó su meta, convirtiéndose en el Buddha.Ver en el glosario was staying at Ñātika in the brick house.*This picks up from the events of DN 16:2.5.1, which however discusses only the Ñātikans (who are reckoned among the Vajjis). Like DN 17, it bears many signs of a late sutta. The overall theme is the presence of a cosmic order where the liberating teaching of the Buddha is reconciled with the requirements of worldly power.ekaṁ samayaṁ bhagavā nātike viharati giñjakāvasathe.*nātike → nādike (si, sya-all, km, pts1ed)

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

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. Tena ca nātikiyā paricārakā attamanā ahesuṁ pamuditā pītisomanassajātā bhagavato pañhaveyyākaraṇaṁ sutvā.

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.

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.

Then Venerable Ānanda thought, “But there were also Magadhan devotees—many, and of long standing too—who have passed away.*Bearing in mind that none of the nations were actually mentioned in the relevant Mahāparinibbānasutta passage, this whole introduction is framed to emphasize the importance of Magadha to Buddhism, especially given the problematic character of Ajātasattu. In the decades following the Buddha’s death, the Buddhist community adapted to a new political landscape which for a time saw the entirety of Buddhism contained within the sprawling Magadhan empire. You’d think that Aṅga and Magadha were empty of devotees who have passed away! But they too had confidence in the Buddha, the teaching, and the SaṅghaSaṅghaEste término denota tanto: la «comunidad monástica» (comunidades de monjes y monjas budistas) en quienes los seguidores laicos toman refugio; como aquellos seguidores del Buddha, laicos u ordenados, que han alcanzado al menos la entrada en la corriente (ver sotāpanna), el primero de los senderos transcendentes (ver magga) que culmina en nibbāna. Recientemente en EE.UU., el término «sangha» se ha transformado para significar el sentido más amplio de «comunidad de seguidores en el sendero budista», aunque este uso no tiene base en el canon pali. El término parisā se usa en este sentido más amplio en los textos tempranos.Ver en el glosario, and had fulfilled their ethics. The Buddha hasn’t declared their passing. It would be good to do so, for many people would gain confidence, and so be reborn in a good place.

Atha kho āyasmato ānandassa etadahosi: “ime kho panāpi ahesuṁ māgadhakā paricārakā bahū ceva rattaññū ca abbhatītā kālaṅkatā.*kho panāpi → tena kho panāpi (sya-all); te kho panapi (pts1ed) Suññā maññe aṅgamagadhā aṅgamāgadhakehi paricārakehi abbhatītehi kālaṅkatehi. Te kho panāpi ahesuṁ buddhe pasannā dhamme pasannā saṅghe pasannā sīlesu paripūrakārino. Te abbhatītā kālaṅkatā bhagavatā abyākatā; tesampissa sādhu veyyākaraṇaṁ, bahujano pasīdeyya, tato gaccheyya sugatiṁ.

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.*Bearing in mind that none of the nations were actually mentioned in the relevant Mahāparinibbānasutta passage, this whole introduction is framed to emphasize the importance of Magadha to Buddhism, especially given the problematic character of Ajātasattu. In the decades following the Buddha’s death, the Buddhist community adapted to a new political landscape which for a time saw the entirety of Buddhism contained within the sprawling Magadhan empire.“ime kho panāpi ahesuṁ māgadhakā paricārakā bahū ceva rattaññū ca abbhatītā kālaṅkatā.*kho panāpi → tena kho panāpi (sya-all); te kho panapi (pts1ed)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 SaṅghaSaṅghaEste término denota tanto: la «comunidad monástica» (comunidades de monjes y monjas budistas) en quienes los seguidores laicos toman refugio; como aquellos seguidores del Buddha, laicos u ordenados, que han alcanzado al menos la entrada en la corriente (ver sotāpanna), el primero de los senderos transcendentes (ver magga) que culmina en nibbāna. Recientemente en EE.UU., el término «sangha» se ha transformado para significar el sentido más amplio de «comunidad de seguidores en el sendero budista», aunque este uso no tiene base en el canon pali. El término parisā se usa en este sentido más amplio en los textos tempranos.Ver en el glosario, 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.*As we known from DN 2, Bimbisāra had recently been murdered by Ajātasattu. People still sing his praises: ‘That just and principled king, who made us so happy, has passed away. Life was good under his dominion.’*A not-so-subtle hint of the changes under Ajātasattu. The passing of Bimbisāra signifies the crumbling of the social order that prevailed in the Buddha’s lifetime, bringing with it the immediate threat of war and chaos. This sutta establishes a timeless order that persists while worldly conditions fluctuate. He too had confidence in the Buddha, the teaching, and the Saṅgha, and had fulfilled his ethics. People say: ‘Until his dying day, King Bimbisāra sang the Buddha’s praises!’*Elsewhere the suttas say that Bimbisāra went for refuge (DN 4:6.33), while the Vinaya says he was in fact a stream-enterer (Kd 1:22.9.1), which is confirmed below. The Jains, however, claim him as one of their own but say he went to hell for committing suicide. Like his son Ajātasattu, it is likely that he frequented several teachers in his realm. The Buddha hasn’t declared his passing. It would be good to do so, for many people would gain confidence, and so be reborn in a good place.

Ayaṁ kho panāpi ahosi rājā māgadho seniyo bimbisāro dhammiko dhammarājā hito brāhmaṇagahapatikānaṁ negamānañceva jānapadānañca. Apissudaṁ manussā kittayamānarūpā viharanti: ‘evaṁ no so dhammiko dhammarājā sukhāpetvā kālaṅkato, evaṁ mayaṁ tassa dhammikassa dhammarañño vijite phāsu viharimhā’ti.*phāsu → phāsukaṁ (sya-all, km) So kho panāpi 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.

That King Seniya Bimbisāra of Magadha was a just and principled king who benefited the brahmins and householders, and people of town and country.*As we known from DN 2, Bimbisāra had recently been murdered by Ajātasattu.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.’*A not-so-subtle hint of the changes under Ajātasattu. The passing of Bimbisāra signifies the crumbling of the social order that prevailed in the Buddha’s lifetime, bringing with it the immediate threat of war and chaos. This sutta establishes a timeless order that persists while worldly conditions fluctuate.‘evaṁ no so dhammiko dhammarājā sukhāpetvā kālaṅkato, evaṁ mayaṁ tassa dhammikassa dhammarañño vijite phāsu viharimhā’ti.*phāsu → phāsukaṁ (sya-all, km)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!’*Elsewhere the suttas say that Bimbisāra went for refuge (DN 4:6.33), while the Vinaya says he was in fact a stream-enterer (Kd 1:22.9.1), which is confirmed below. The Jains, however, claim him as one of their own but say he went to hell for committing suicide. Like his son Ajātasattu, it is likely that he frequented several teachers in his realm.‘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;*Near the town of Uruvelā on the bank of the Nerañjarā River at the place known today as Bodhgaya. so why hasn’t he declared the rebirth of the Magadhan devotees? If he fails to do so, they will be disheartened.”

Bhagavato kho pana sambodhi magadhesu. Yattha kho pana bhagavato sambodhi magadhesu, kathaṁ tatra bhagavā māgadhake paricārake abbhatīte kālaṅkate upapattīsu na byākareyya. Bhagavā ce kho pana māgadhake paricārake abbhatīte kālaṅkate upapattīsu na byākareyya, dīnamanā tenassu māgadhakā paricārakā;*dīnamanā → ninnamanā (sya-all, km); dīnamānā (pts1ed) yena kho panassu dīnamanā māgadhakā paricārakā kathaṁ te bhagavā na byākareyyā”ti?

Besides, the Buddha was awakened in Magadha;*Near the town of Uruvelā on the bank of the Nerañjarā River at the place known today as Bodhgaya.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;*dīnamanā → ninnamanā (sya-all, km); dīnamānā (pts1ed)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, “Why hasn’t the Buddha declared the rebirth of the Magadhan devotees? If he fails to do so, they will be disheartened.” 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.*“Suggestion” is parikathaṁ, which elsewhere occurs in the Vinaya (Kd 7:1.5.16) and the Abhidhamma Vibhaṅga (Vb 17:43.2) in the sense of “hint”.

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, bhantebhanteEn los textos pali, se usa como vocativo para dirigirse al Buddha o a un monje budista. En el uso moderno a menudo se emplea también como título.Ver en el glosario: ‘bhagavā kira parito parito janapadesu paricārake abbhatīte kālaṅkate upapattīsu byākaroti kāsikosalesu vajjimallesu cetivaṁsesu kurupañcālesu majjhasūrasenesu: “asu amutra upapanno, asu amutra upapanno. Paropaññāsa nātikiyā paricārakā abbhatītā kālaṅkatā pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ parikkhayā opapātikā tattha parinibbāyino anāvattidhammā tasmā lokā. Sādhikā navuti nātikiyā paricārakā abbhatītā kālaṅkatā tiṇṇaṁ saṁyojanānaṁ parikkhayā rāgadosamohānaṁ tanuttā sakadāgāmino, sakideva imaṁ lokaṁ āgantvā dukkhassantaṁ karissanti. Sātirekāni pañcasatāni nātikiyā paricārakā abbhatītā kālaṅkatā tiṇṇaṁ saṁyojanānaṁ parikkhayā sotāpannā avinipātadhammā niyatā sambodhiparāyaṇāti. Tena ca nātikiyā paricārakā attamanā ahesuṁ pamuditā pītisomanassajātā bhagavato pañhaveyyākaraṇaṁ sutvā”’ti. Ime kho panāpi, bhante, ahesuṁ māgadhakā paricārakā bahū ceva rattaññū ca abbhatītā kālaṅkatā. Suññā maññe aṅgamagadhā aṅgamāgadhakehi paricārakehi abbhatītehi kālaṅkatehi. Te kho panāpi, bhante, ahesuṁ buddhe pasannā dhamme pasannā saṅghe pasannā sīlesu paripūrakārino, te abbhatītā kālaṅkatā bhagavatā abyākatā. Tesampissa sādhu veyyākaraṇaṁ, bahujano pasīdeyya, tato gaccheyya sugatiṁ. Ayaṁ kho panāpi, bhante, ahosi rājā māgadho seniyo bimbisāro dhammiko dhammarājā hito brāhmaṇagahapatikānaṁ negamānañceva jānapadānañca. Apissudaṁ manussā kittayamānarūpā viharanti: ‘evaṁ no so dhammiko dhammarājā sukhāpetvā kālaṅkato. Evaṁ mayaṁ tassa dhammikassa dhammarañño vijite phāsu viharimhā’ti. So kho panāpi, bhante, ahosi buddhe pasanno dhamme pasanno saṅghe pasanno sīlesu paripūrakārī. Apissudaṁ manussā evamāhaṁsu: ‘yāva maraṇakālāpi rājā māgadho seniyo bimbisāro bhagavantaṁ kittayamānarūpo kālaṅkato’ti. So abbhatīto kālaṅkato bhagavatā abyākato; tassapissa sādhu veyyākaraṇaṁ, bahujano pasīdeyya, tato gaccheyya sugatiṁ. Bhagavato kho pana, bhante, sambodhi magadhesu. Yattha kho pana, bhante, bhagavato sambodhi magadhesu, kathaṁ tatra bhagavā māgadhake paricārake abbhatīte kālaṅkate upapattīsu na byākareyya? Bhagavā ce kho pana, bhante, māgadhake paricārake abbhatīte kālaṅkate upapattīsu na byākareyya, dīnamanā tenassu māgadhakā paricārakā; yena kho panassu dīnamanā māgadhakā paricārakā kathaṁ te bhagavā na byākareyyā”ti. Idamāyasmā ānando māgadhake paricārake ārabbha bhagavato sammukhā parikathaṁ katvā uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā pakkāmi.

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, bhantebhanteEn los textos pali, se usa como vocativo para dirigirse al Buddha o a un monje budista. En el uso moderno a menudo se emplea también como título.Ver en el glosario: ‘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.*“Suggestion” is parikathaṁ, which elsewhere occurs in the Vinaya (Kd 7:1.5.16) and the Abhidhamma Vibhaṅga (Vb 17:43.2) in the sense of “hint”.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. He wandered for alms in Ñātika. After the meal, on his return from almsround, he washed his feet and entered the brick house. He paid attention, applied the mind, and concentrated wholeheartedly on the fate of Magadhan devotees, and sat on the seat spread out, thinking,*Normally aṭṭhiṁ katvā manasikatvā sabbaṁ cetasā samannāharitvā describes listening to Dhamma. This whole process seems unusually laborious. “I shall know their destiny, where they are reborn in the next life.” And he saw where they had been reborn.

Atha kho bhagavā acirapakkante āyasmante ānande pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya nātikaṁ piṇḍāya pāvisi. Nātike piṇḍāya caritvā pacchābhattaṁ piṇḍapātapaṭikkanto pāde pakkhāletvā giñjakāvasathaṁ pavisitvā māgadhake paricārake ārabbha aṭṭhiṁ katvā manasikatvā sabbaṁ cetasā samannāharitvā paññatte āsane nisīdi:*aṭṭhiṁ katvā → aṭṭhikatvā (bj, sya-all, km, pts1ed) | sabbaṁ cetasā → sabbaṁ cetaso (bj, sya-all, km); sabbacetaso (pts1ed) “gatiṁ nesaṁ jānissāmi abhisamparāyaṁ, yaṅgatikā te bhavanto yaṁabhisamparāyā”ti. Addasā kho bhagavā māgadhake paricārake: “yaṅgatikā te bhavanto yaṁabhisamparāyā”ti.

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,*Normally aṭṭhiṁ katvā manasikatvā sabbaṁ cetasā samannāharitvā describes listening to Dhamma. This whole process seems unusually laborious.Nātike piṇḍāya caritvā pacchābhattaṁ piṇḍapātapaṭikkanto pāde pakkhāletvā giñjakāvasathaṁ pavisitvā māgadhake paricārake ārabbha aṭṭhiṁ katvā manasikatvā sabbaṁ cetasā samannāharitvā paññatte āsane nisīdi:*aṭṭhiṁ katvā → aṭṭhikatvā (bj, sya-all, km, pts1ed) | sabbaṁ cetasā → sabbaṁ cetaso (bj, sya-all, km); sabbacetaso (pts1ed)“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 Venerable Ānanda went up to the Buddha, bowed, sat down to one side, and said to him, “Sir, you look so serene; your face seems to shine owing to the clarity of your faculties. Have you been abiding in a peaceful meditation today, sir?”

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

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.

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.

“Then, Ānanda, an invisible spirit called out: ‘I am Janavasabha, Blessed One! I am Janavasabha, Holy One!’ Ānanda, do you recall having previously heard such a name as Janavasabha?”*Nāmadheyyaṁ means “name (borne by someone or something)”, not “one who bears the name” (MN 50:22.1).

Atha kho, ānanda, antarahito yakkho saddamanussāvesi: ‘janavasabho ahaṁ, bhagavā; janavasabho ahaṁ, sugatā’ti. Abhijānāsi no tvaṁ, ānanda, ito pubbe evarūpaṁ nāmadheyyaṁ sutaṁ yadidaṁ janavasabho”ti?*sutaṁ → sutvā (pts1ed)

“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?”*Nāmadheyyaṁ means “name (borne by someone or something)”, not “one who bears the name” (MN 50:22.1).Abhijānāsi no tvaṁ, ānanda, ito pubbe evarūpaṁ nāmadheyyaṁ sutaṁ yadidaṁ janavasabho”ti?*sutaṁ → sutvā (pts1ed)

“No, worthy sir. But when I heard the word, I got goosebumps! I thought, ‘This must be no ordinary spirit to bear such an exalted name as Janavasabha.’”*Janavasabha is “chief of men”, spelled janesabha at DN 20:10.10 and DN 32:10.9. The synonym narāsabha is an occasional poetic epithet of the Buddha (Snp 3.11:6.2, Snp 5.1:21.3, SN 11.3:14.2). In Sanskrit we find puruṣaṛṣabha in the same sense.

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

“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.’”*Janavasabha is “chief of men”, spelled janesabha at DN 20:10.10 and DN 32:10.9. The synonym narāsabha is an occasional poetic epithet of the Buddha (Snp 3.11:6.2, Snp 5.1:21.3, SN 11.3:14.2). In Sanskrit we find puruṣaṛṣabha in the same sense.‘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.*Uḷāravaṇṇa describes beautiful people at MN 96:7.8. And for a second time he called out: ‘I am Bimbisāra, Blessed One! I am Bimbisāra, Holy One! This is the seventh time I am reborn in the company of the Great King Vessavaṇa. When I pass away from here, I can become a king of men.*Read ito. I think this implies what is stated more explicitly in Anuruddha’s partly parallel verses at Thag 16.9:23.1: after each of seven rebirths under Vessavaṇa he can become a king of men. This explains the name Janavasabha.

“Anantarā kho, ānanda, saddapātubhāvā uḷāravaṇṇo me yakkho sammukhe pāturahosi. Dutiyakampi saddamanussāvesi: ‘bimbisāro ahaṁ, bhagavā; bimbisāro ahaṁ, sugatāti. Idaṁ sattamaṁ kho ahaṁ, bhante, vessavaṇassa mahārājassa sahabyataṁ upapajjāmi, so tato cuto manussarājā bhavituṁ pahomi.*manussarājā bhavituṁ pahomi → so ito cuto manussesu rājā bhavituṁ pahomi (sya-all, km); amanussarājā divi homi (pts1ed)

“After making himself heard while vanished, Ānanda, a very beautiful spirit appeared in front of me.*Uḷāravaṇṇa describes beautiful people at MN 96:7.8.“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.*Read ito. I think this implies what is stated more explicitly in Anuruddha’s partly parallel verses at Thag 16.9:23.1: after each of seven rebirths under Vessavaṇa he can become a king of men. This explains the name Janavasabha.Idaṁ sattamaṁ kho ahaṁ, bhante, vessavaṇassa mahārājassa sahabyataṁ upapajjāmi, so tato cuto manussarājā bhavituṁ pahomi.*manussarājā bhavituṁ pahomi → so ito cuto manussesu rājā bhavituṁ pahomi (sya-all, km); amanussarājā divi homi (pts1ed)

‘None other than the Blessed One’s instruction! None other than the Holy One’s instruction!*Compare SN 1.50:5.1 and SN 2.24:6.1. From the day I had absolute devotion to the Buddha I have known that I won’t be reborn in the underworld, but that I still hope to become a once-returner. Just now, sir, I had been sent out by the great king Vessavaṇa to the great king Virūḷhaka’s presence on some business, and on the way I saw the Buddha giving his attention to the fate of the Magadhan devotees. But it comes as no surprise that I have heard and learned the fate of the Magadhan devotees in the presence of the great king Vessavaṇa as he was speaking to his assembly. It occurred to me, “I shall see the Buddha and inform him of this.” These are the two reasons I’ve come to see the Buddha.

“‘Na aññatra, bhagavā, tava sāsanā, na aññatra, sugata, tava sāsanā;*aññatra → aññattha (bj, pts1ed) yadagge ahaṁ, bhante, bhagavati ekantikato abhippasanno, tadagge ahaṁ, bhante, dīgharattaṁ avinipāto avinipātaṁ sañjānāmi, āsā ca pana me santiṭṭhati sakadāgāmitāya.*ekantikato → ekantato (sya-all, km); ekantagato (pts1ed) 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. Anacchariyaṁ kho panetaṁ, bhante, yaṁ vessavaṇassa mahārājassa tassaṁ parisāyaṁ bhāsato sammukhā sutaṁ sammukhā paṭiggahitaṁ: “yaṅgatikā te bhavanto yaṁabhisamparāyā”ti. Tassa mayhaṁ, bhante, etadahosi: “bhagavantañca dakkhāmi, idañca bhagavato ārocessāmī”ti. Ime kho me, bhante, dvepaccayā bhagavantaṁ dassanāya upasaṅkamituṁ.

‘None other than the Blessed One’s instruction! None other than the Holy One’s instruction!*Compare SN 1.50:5.1 and SN 2.24:6.1.“‘Na aññatra, bhagavā, tava sāsanā, na aññatra, sugata, tava sāsanā;*aññatra → aññattha (bj, pts1ed)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.*ekantikato → ekantato (sya-all, km); ekantagato (pts1ed)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.

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.*It is not just the Vajjis and the Buddhist Saṅgha who meet frequently in a hall to discuss business, but the gods as well. Here we get a rare glimpse into how the heavens work, or more to the point, how depictions of heavenly proceedings act as a template for how things should be on earth. A large assembly of gods was sitting all around, and the four great kings were seated at the four quarters.*The thirty-three and the Four Great Kings are both present; the heavenly realms are not shut off from one another.

Purimāni, bhante, divasāni purimatarāni tadahuposathe pannarase vassūpanāyikāya puṇṇāya puṇṇamāya rattiyā kevalakappā ca devā tāvatiṁsā sudhammāyaṁ sabhāyaṁ sannisinnā honti sannipatitā. Mahatī ca dibbaparisā samantato nisinnā honti, cattāro ca mahārājāno catuddisā nisinnā honti.*dibbaparisā → dibbā parisā (pts1ed) | samantato nisinnā honti → sannisinnā honti (bj); sannisinnā honti sannipatitā (mr)

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.*It is not just the Vajjis and the Buddhist Saṅgha who meet frequently in a hall to discuss business, but the gods as well. Here we get a rare glimpse into how the heavens work, or more to the point, how depictions of heavenly proceedings act as a template for how things should be on earth.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.*The thirty-three and the Four Great Kings are both present; the heavenly realms are not shut off from one another.Mahatī ca dibbaparisā samantato nisinnā honti, cattāro ca mahārājāno catuddisā nisinnā honti.*dibbaparisā → dibbā parisā (pts1ed) | samantato nisinnā honti → sannisinnā honti (bj); sannisinnā honti sannipatitā (mr)

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

Puratthimāya disāya dhataraṭṭho mahārājā pacchimābhimukho nisinno hoti deve purakkhatvā; dakkhiṇāya disāya virūḷhako mahārājā uttarābhimukho nisinno hoti deve purakkhatvā; pacchimāya disāya virūpakkho mahārājā puratthābhimukho nisinno hoti deve purakkhatvā; uttarāya disāya vessavaṇo mahārājā dakkhiṇābhimukho nisinno hoti deve purakkhatvā. Yadā, bhante, kevalakappā ca devā tāvatiṁsā sudhammāyaṁ sabhāyaṁ sannisinnā honti sannipatitā, mahatī ca dibbaparisā samantato nisinnā honti, cattāro ca mahārājāno catuddisā nisinnā honti. Idaṁ nesaṁ hoti āsanasmiṁ; atha pacchā amhākaṁ āsanaṁ hoti.

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. The gods of the thirty-three became uplifted and overjoyed at that, full of rapture and happiness, saying, “The heavenly hosts swell, while the titan hosts dwindle!”

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

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.

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

Tena sudaṁ, bhante, devā tāvatiṁsā bhiyyoso mattāya attamanā honti pamuditā pītisomanassajātā “dibbā vata, bho, kāyā paripūrenti, hāyanti asurakāyā”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. Each one, having been advised, stood at his own seat without leaving.*For vipakkamati compare MN 127:11.1.

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,*vuttavacanāpi taṁ → vuttavacanā nāmidaṁ (mr) sakesu sakesu āsanesu ṭhitā avipakkantā.*avipakkantā → adhipakkantā (mr)

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,*vuttavacanāpi taṁ → vuttavacanā nāmidaṁ (mr)Each one, having been advised, stood at his own seat without leaving.*For vipakkamati compare MN 127:11.1.sakesu sakesu āsanesu ṭhitā avipakkantā.*avipakkantā → adhipakkantā (mr)

Then in the northern quarter a magnificent light arose and radiance appeared, surpassing the glory of the gods.*Compare DN 11:80.12. Then Sakka, lord of gods, addressed the gods of the thirty-three, “As indicated by the signs—light arising and radiance appearing—The Divinity will appear. For this is the harbinger for the appearance of the Divinity, namely light arising and radiance appearing.”

Atha kho, bhante, uttarāya disāya uḷāro āloko sañjāyi, obhāso pāturahosi atikkammeva devānaṁ devānubhāvaṁ. Atha kho, bhante, sakko devānamindo deve tāvatiṁse āmantesi: “yathā kho, mārisā, nimittāni dissanti, uḷāro āloko sañjāyati, obhāso pātubhavati, brahmābrahmāUn habitante de los cielos no-sensuales de la forma o de lo sin forma. Considerado por sí mismo y por los brahmines como Señor y creador del universo.Ver en el glosario pātubhavissati. Brahmuno hetaṁ pubbanimittaṁ pātubhāvāya yadidaṁ āloko sañjāyati obhāso pātubhavatī”ti.

Then in the northern quarter a magnificent light arose and radiance appeared, surpassing the glory of the gods.*Compare DN 11:80.12.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, brahmābrahmāUn habitante de los cielos no-sensuales de la forma o de lo sin forma. Considerado por sí mismo y por los brahmines como Señor y creador del universo.Ver en el glosario pātubhavissati. Brahmuno hetaṁ pubbanimittaṁ pātubhāvāya yadidaṁ āloko sañjāyati obhāso pātubhavatī”ti.

Then the gods of the thirty-three sat in their own seats, saying, “We shall find out what has caused that light, and only when we have realized it shall we go to it.”*For vipāko bhavissati in discerning the results of signs, compare DN 1:1.24.2. And the four great kings did likewise.

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

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.”*For vipāko bhavissati in discerning the results of signs, compare DN 1:1.24.2.“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, “We shall find out what has caused that light, and only when we have realized it shall we go to it.”

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

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.*See AN 3.127:2.3. For a Divinity’s normal appearance is imperceptible in the visual range of the gods of the thirty-three.*This phrase is also at DN 19:16.8, but apart from that the words pakativaṇṇa (“normal appearance”), anabhisambhavanīya (“imperceptible”), and cakkhupatha (“visual range”) are all unique in the early texts. When the divinity Sanaṅkumāra appears to the gods of the thirty-three, he outshines the other gods in beauty and glory, as a golden statue outshines the human form.*For the unique term “human form” (mānusaṁ viggahaṁ) compare the Vinaya phrase manussaviggahaṁ (Bu Pj 3:2.49.1).

Yadā, bhante, brahmā sanaṅkumāro devānaṁ tāvatiṁsānaṁ pātubhavati, oḷārikaṁ attabhāvaṁ abhinimminitvā pātubhavati. Yo kho pana, bhante, brahmuno pakativaṇṇo anabhisambhavanīyo so devānaṁ tāvatiṁsānaṁ cakkhupathasmiṁ. Yadā, bhante, brahmā sanaṅkumāro devānaṁ tāvatiṁsānaṁ pātubhavati, so aññe deve atirocati vaṇṇena ceva yasasā ca. Seyyathāpi, bhante, sovaṇṇo viggaho mānusaṁ viggahaṁ atirocati; evameva kho, bhante, yadā brahmā sanaṅkumāro devānaṁ tāvatiṁsānaṁ pātubhavati, so aññe deve atirocati vaṇṇena ceva yasasā ca.

When the divinity Sanaṅkumāra appears to the gods of the thirty-three, he does so after manifesting a solid incarnation.*See AN 3.127:2.3.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.*This phrase is also at DN 19:16.8, but apart from that the words pakativaṇṇa (“normal appearance”), anabhisambhavanīya (“imperceptible”), and cakkhupatha (“visual range”) are all unique in the early texts.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.*For the unique term “human form” (mānusaṁ viggahaṁ) compare the Vinaya phrase manussaviggahaṁ (Bu Pj 3:2.49.1).Seyyathāpi, bhante, sovaṇṇo viggaho mānusaṁ viggahaṁ atirocati; evameva kho, bhante, yadā brahmā sanaṅkumāro devānaṁ tāvatiṁsānaṁ pātubhavati, so aññe deve atirocati vaṇṇena ceva yasasā ca.

When the divinity Sanaṅkumāra appears to the gods of the thirty-three, not a single god in that assembly greets him by bowing down or rising up or inviting him to a seat. They all sit silently on their couches with their cupped palms raised, thinking, “Now the divinity Sanaṅkumāra will sit on the couch of whatever god he chooses.” And the god on whose couch the Divinity sits is overjoyed and brimming with happiness, like a king on the day of his coronation.

Yadā, bhante, brahmā sanaṅkumāro devānaṁ tāvatiṁsānaṁ pātubhavati, na tassaṁ parisāyaṁ koci devo abhivādeti vā paccuṭṭheti vā āsanena vā nimanteti. Sabbeva tuṇhībhūtā pañjalikā pallaṅkena nisīdanti: “yassadāni devassa pallaṅkaṁ icchissati brahmā sanaṅkumāro, tassa devassa pallaṅke nisīdissatī”ti. Yassa kho pana, bhante, devassa brahmā sanaṅkumāro pallaṅke nisīdati, uḷāraṁ so labhati devo vedapaṭilābhaṁ; uḷāraṁ so labhati devo somanassapaṭilābhaṁ. Seyyathāpi, bhante, rājā khattiyo muddhāvasitto adhunābhisitto rajjena, uḷāraṁ so labhati vedapaṭilābhaṁ, uḷāraṁ so labhati somanassapaṭilābhaṁ; evameva kho, bhante, yassa devassa brahmā sanaṅkumāro pallaṅke nisīdati, uḷāraṁ so labhati devo vedapaṭilābhaṁ, uḷāraṁ so labhati devo somanassapaṭilābhaṁ.

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.*Also appearing in DN 21:1.8.3, DN 20:10.11, and SN 35.119, Pañcasikha (“Five-Crest”) was a handsome and virile deity of the gandhabbas. Rising into the air, he sat cross-legged in the sky, like a strong man might sit cross-legged on a well-appointed couch or on level ground. Seeing the joy of those gods, the divinity Sanaṅkumāra celebrated with these verses:

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

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.*Also appearing in DN 21:1.8.3, DN 20:10.11, and SN 35.119, Pañcasikha (“Five-Crest”) was a handsome and virile deity of the gandhabbas.Atha, bhante, brahmā sanaṅkumāro oḷārikaṁ attabhāvaṁ abhinimminitvā kumāravaṇṇī hutvā pañcasikho devānaṁ tāvatiṁsānaṁ pāturahosi.*kumāravaṇṇī → kumāravaṇṇo (sya-all, mr)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:

That is the topic on which the divinity Sanaṅkumāra spoke.*Bhāsittha is 3rd singular aorist middle voice. And while he was speaking on that topic, his voice had eight qualities: it was clear, comprehensible, charming, audible, lucid, undistorted, deep, and resonant.*Compare MN 91:21.4. He makes sure his voice is intelligible as far as the assembly goes, but the sound doesn’t extend outside the assembly. When someone has a voice like this, they’re said to have the voice of the Divinity.

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

That is the topic on which the divinity Sanaṅkumāra spoke.*Bhāsittha is 3rd singular aorist middle voice.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.*Compare MN 91:21.4.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, “What do the good gods of the thirty-three think? How the Buddha has acted for the welfare and happiness of the people, out of sympathy for the world, for the benefit, welfare, and happiness of gods and humans!*Everything Sanaṅkumāra says is just a bit off. Here he adopts an idiom commonly used by the Buddha, but in third person rather than the Buddha’s second person; and he asks only rhetorically, where the Buddha engages with his audience. If it were only this one example it would mean nothing, but similar changes happen throughout. I believe this is a subtle literary device that tells two narratives to two audiences. To potential converts it sounds like Sanaṅkumāra is giving a ringing and learned endorsement of Buddhism, while to knowledgeable Buddhists he appears as less than well versed in the teachings. I note these eccentric wordings as we proceed. For consider those who have gone for refuge to the Buddha, the teaching, and the Saṅgha, and have fulfilled their ethics. When their bodies break up, after death, some are reborn in the company of the gods who control what is 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.*The sutta began by recounting those who have achieved various stages of awakening. But escape from rebirth threatens the gods; this potentially fraught relationship is played out in MN 49. Sanaṅkumāra is preempting such arguments by pointing out that many of the Buddha’s followers are reborn among the gods and do not escape transmigration, at least not for now. This is no trivial metaphysical argument. In order for Buddhism to prevail, it must show that its radical soteriology is compatible with worldly prosperity, lest it face opposition from kings and other temporal powers. The gods act as proxies to demonstrate the appropriate behavior for terrestrial kings. This is why the leading character is Bimbisāra/Janavasabha, who straddles the two realms. And at the very least they swell the hosts of the centaurs.”

Atha kho, bhante, brahmā sanaṅkumāro tettiṁse attabhāve abhinimminitvā devānaṁ tāvatiṁsānaṁ paccekapallaṅkesu pallaṅkena nisīditvā deve tāvatiṁse āmantesi:*pallaṅkena → paccekapallaṅkesu paccekapallaṅkena (si, mr), paccekapallaṅke (sya-all, km) “taṁ kiṁ maññanti, bhonto devā tāvatiṁsā, yāvañca so bhagavā bahujanahitāya paṭipanno bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānaṁ. Ye hi keci, bho, buddhaṁ saraṇaṁ gatā dhammaṁ saraṇaṁ gatā saṅghaṁ saraṇaṁ gatā sīlesu paripūrakārino te kāyassa bhedā paraṁ maraṇā appekacce paranimmitavasavattīnaṁ devānaṁ sahabyataṁ upapajjanti, appekacce nimmānaratīnaṁ devānaṁ sahabyataṁ upapajjanti, appekacce tusitānaṁ devānaṁ sahabyataṁ upapajjanti, appekacce yāmānaṁ devānaṁ sahabyataṁ upapajjanti, appekacce tāvatiṁsānaṁ devānaṁ sahabyataṁ upapajjanti, appekacce cātumahārājikānaṁ devānaṁ sahabyataṁ upapajjanti. Ye sabbanihīnaṁ kāyaṁ paripūrenti, te gandhabbakāyaṁ paripūrentī”ti.

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:*pallaṅkena → paccekapallaṅkesu paccekapallaṅkena (si, mr), paccekapallaṅke (sya-all, km)“What do the good gods of the thirty-three think? How the Buddha has acted for the welfare and happiness of the people, out of sympathy for the world, for the benefit, welfare, and happiness of gods and humans!*Everything Sanaṅkumāra says is just a bit off. Here he adopts an idiom commonly used by the Buddha, but in third person rather than the Buddha’s second person; and he asks only rhetorically, where the Buddha engages with his audience. If it were only this one example it would mean nothing, but similar changes happen throughout. I believe this is a subtle literary device that tells two narratives to two audiences. To potential converts it sounds like Sanaṅkumāra is giving a ringing and learned endorsement of Buddhism, while to knowledgeable Buddhists he appears as less than well versed in the teachings. I note these eccentric wordings as we proceed.“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.*The sutta began by recounting those who have achieved various stages of awakening. But escape from rebirth threatens the gods; this potentially fraught relationship is played out in MN 49. Sanaṅkumāra is preempting such arguments by pointing out that many of the Buddha’s followers are reborn among the gods and do not escape transmigration, at least not for now. This is no trivial metaphysical argument. In order for Buddhism to prevail, it must show that its radical soteriology is compatible with worldly prosperity, lest it face opposition from kings and other temporal powers. The gods act as proxies to demonstrate the appropriate behavior for terrestrial kings. This is why the leading character is Bimbisāra/Janavasabha, who straddles the two realms.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. And hearing the sound of the Divinity speaking on that topic, the gods fancied, “The one sitting on my couch is the only one speaking.”

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

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.

“What do the good gods of the thirty-three think? How well described by the Blessed One—who knows and sees, the perfected one, the fully awakened Buddha—are the four bases of psychic power! They are taught for the amplification, burgeoning, and transformation of psychic power.*Yāva supaññattā, which is also at MN 51:4.3, is a variation of the common exclamation yāva subhāsita. The phrase iddhipahutāya iddhivisavitāya iddhivikubbanatāya is unique. The Paṭisambhidāmagga draws on this passage to explain vikubbana both as a general term for development of psychic powers (Ps 3.2:4.3) and as specific kind of psychic power, namely the transformation of one’s apparent form as demonstrated by Sanaṅkumāra (Ps 3.2:15.1). What four? It’s when a mendicant develops the basis of psychic power that has immersion due to enthusiasm, and active effort. They develop the basis of psychic power that has immersion due to energy, and active effort. They develop the basis of psychic power that has immersion due to mental development, and active effort. They develop the basis of psychic power that has immersion due to inquiry, and active effort. These are the four bases of psychic power taught by the Buddha for the amplification, burgeoning, and transformation of psychic power.

“Taṁ kiṁ maññanti, bhonto devā tāvatiṁsā, yāva supaññattā cime tena bhagavatā jānatā passatā arahatā sammāsambuddhena cattāro iddhipādā paññattā iddhipahutāya iddhivisavitāya iddhivikubbanatāya.*iddhipahutāya → iddhibahulīkatāya (sya-all, km) Katame cattāro? Idha bho bhikkhubhikkhuUn hombre que ha renunciado a la vida de hogar para vivir una vida de virtud elevada (ver sīla) de acuerdo con el Vinaya en general, y las reglas del Pātimokkha en particular. La raíz de la palabra significa «mendicante», es decir, uno que vive de limosnas. Como el masculino se usa como género por defecto en pali, el término bhikkhu a menudo incluye también a las monjas, por lo que «mendicante» puede usarse como traducción de género neutro. Ver saṅgha, parisā, upasampadā.Ver en el glosario chandasamādhippadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti. Vīriyasamādhippadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti. Cittasamādhippadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti. Vīmaṁsāsamādhippadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti. Ime kho, bho, tena bhagavatā jānatā passatā arahatā sammāsambuddhena cattāro iddhipādā paññattā iddhipahutāya iddhivisavitāya iddhivikubbanatāya.

“What do the good gods of the thirty-three think? How well described by the Blessed One—who knows and sees, the perfected one, the fully awakened Buddha—are the four bases of psychic power! They are taught for the amplification, burgeoning, and transformation of psychic power.*Yāva supaññattā, which is also at MN 51:4.3, is a variation of the common exclamation yāva subhāsita. The phrase iddhipahutāya iddhivisavitāya iddhivikubbanatāya is unique. The Paṭisambhidāmagga draws on this passage to explain vikubbana both as a general term for development of psychic powers (Ps 3.2:4.3) and as specific kind of psychic power, namely the transformation of one’s apparent form as demonstrated by Sanaṅkumāra (Ps 3.2:15.1).“Taṁ kiṁ maññanti, bhonto devā tāvatiṁsā, yāva supaññattā cime tena bhagavatā jānatā passatā arahatā sammāsambuddhena cattāro iddhipādā paññattā iddhipahutāya iddhivisavitāya iddhivikubbanatāya.*iddhipahutāya → iddhibahulīkatāya (sya-all, km)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 bhikkhubhikkhuUn hombre que ha renunciado a la vida de hogar para vivir una vida de virtud elevada (ver sīla) de acuerdo con el Vinaya en general, y las reglas del Pātimokkha en particular. La raíz de la palabra significa «mendicante», es decir, uno que vive de limosnas. Como el masculino se usa como género por defecto en pali, el término bhikkhu a menudo incluye también a las monjas, por lo que «mendicante» puede usarse como traducción de género neutro. Ver saṅgha, parisā, upasampadā.Ver en el glosario 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, future, or present who wield the many kinds of psychic power do so by developing and cultivating these four bases of psychic power. Gentlemen, do you see such psychic might and power in me?”

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

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?

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

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

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:

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

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

“What do the good gods of the thirty-three think? How well understood by the Buddha are the three opportunities for achieving happiness!*These “three opportunities” are not found elsewhere.“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.*This unique term is the reverse of the phrase that begins the first jhāna. The passage, however, speaks only of lifestyle rather than deep meditation. After some time they hear the teaching of the noble ones, rationally apply the mind to how it applies to them, and practice in line with the teaching. They live aloof from sensual pleasures and unskillful qualities.*“Aloof” (asaṁsaṭṭha) is a synonym of “secluded” (vivicca). The jhāna formulas are extremely stable and it is rare to find them played with like this. That gives rise to pleasure, and more than pleasure, happiness,*Since jhāna arises from pleasure, it cannot be meant here. like the joy that’s born from gladness. This is the first opportunity for achieving happiness.

Idha bho ekacco saṁsaṭṭho viharati kāmehi saṁsaṭṭho akusalehi dhammehi. So aparena samayena ariyadhammaṁ suṇāti, yoniso manasi karoti, dhammānudhammaṁ paṭipajjati. So ariyadhammassavanaṁ āgamma yonisomanasikāraṁ dhammānudhammappaṭipattiṁ asaṁsaṭṭho viharati kāmehi asaṁsaṭṭho akusalehi dhammehi. Tassa asaṁsaṭṭhassa kāmehi asaṁsaṭṭhassa akusalehi dhammehi uppajjati sukhaṁ, sukhā bhiyyo somanassaṁ. Seyyathāpi, bho, pamudā pāmojjaṁ jāyetha;*pāmojjaṁ → pāmujjaṁ (pts1ed, mr) evameva kho, bho, asaṁsaṭṭhassa kāmehi asaṁsaṭṭhassa akusalehi dhammehi uppajjati sukhaṁ, sukhā bhiyyo somanassaṁ. Ayaṁ kho, bho, tena bhagavatā jānatā passatā arahatā sammāsambuddhena paṭhamo okāsādhigamo anubuddho sukhassādhigamāya.

First, take someone who lives mixed up with sensual pleasures and unskillful qualities.*This unique term is the reverse of the phrase that begins the first jhāna. The passage, however, speaks only of lifestyle rather than deep meditation.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.*“Aloof” (asaṁsaṭṭha) is a synonym of “secluded” (vivicca). The jhāna formulas are extremely stable and it is rare to find them played with like this.So ariyadhammassavanaṁ āgamma yonisomanasikāraṁ dhammānudhammappaṭipattiṁ asaṁsaṭṭho viharati kāmehi asaṁsaṭṭho akusalehi dhammehi. That gives rise to pleasure, and more than pleasure, happiness,*Since jhāna arises from pleasure, it cannot be meant here.Tassa asaṁsaṭṭhassa kāmehi asaṁsaṭṭhassa akusalehi dhammehi uppajjati sukhaṁ, sukhā bhiyyo somanassaṁ. like the joy that’s born from gladness. Seyyathāpi, bho, pamudā pāmojjaṁ jāyetha;*pāmojjaṁ → pāmujjaṁ (pts1ed, mr)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.*“Coarse physical, verbal, and mental processes” (oḷārikā kāyasaṅkhārā …vacīsaṅkhārā … cittasaṅkhārā) is another unique term. They are probably to be identified with the three “processes” of MN 44:14.2. After some time they hear the teaching of the noble ones, rationally apply the mind to how it applies to them, and practice in line with the teaching. Their coarse physical, verbal, and mental processes die down. That gives rise to pleasure, and more than pleasure, happiness, like the joy that’s born from gladness. This is the second opportunity for achieving happiness.

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

Next, take someone whose coarse physical, verbal, and mental processes have not died down.*“Coarse physical, verbal, and mental processes” (oḷārikā kāyasaṅkhārā …vacīsaṅkhārā … cittasaṅkhārā) is another unique term. They are probably to be identified with the three “processes” of MN 44:14.2.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,*This builds off DN 1:2.24.1, but the full phrase is only here and DN 19:7.2. what is blameworthy and what is blameless, what should be cultivated and what should not be cultivated, what is inferior and what is superior, and what has a portion of dark or bright. After some time they hear the teaching of the noble ones, rationally apply the mind to how it applies to them, and practice in line with the teaching. They truly understand what is skillful and what is unskillful, and so on. Knowing and seeing like this, ignorance is given up and knowledge arises. That gives rise to pleasure, and more than pleasure, happiness, like the joy that’s born from gladness. This is the third opportunity for achieving happiness.

Puna caparaṁ, bho, idhekacco ‘idaṁ kusalan’ti yathābhūtaṁ nappajānāti, ‘idaṁ akusalan’ti yathābhūtaṁ nappajānāti. ‘Idaṁ sāvajjaṁ idaṁ anavajjaṁ, idaṁ sevitabbaṁ idaṁ na sevitabbaṁ, idaṁ hīnaṁ idaṁ paṇītaṁ, idaṁ kaṇhasukkasappaṭibhāgan’ti yathābhūtaṁ nappajānāti. So aparena samayena ariyadhammaṁ suṇāti, yoniso manasi karoti, dhammānudhammaṁ paṭipajjati. So ariyadhammassavanaṁ āgamma yonisomanasikāraṁ dhammānudhammappaṭipattiṁ, ‘idaṁ kusalan’ti yathābhūtaṁ pajānāti, ‘idaṁ akusalan’ti yathābhūtaṁ pajānāti. ‘Idaṁ sāvajjaṁ idaṁ anavajjaṁ, idaṁ sevitabbaṁ idaṁ na sevitabbaṁ, idaṁ hīnaṁ idaṁ paṇītaṁ, idaṁ kaṇhasukkasappaṭibhāgan’ti yathābhūtaṁ pajānāti. Tassa evaṁ jānato evaṁ passato avijjāavijjāEs la falta de visión clara, el "no saber" o la ceguera espiritual. Se refiere específicamente a la incapacidad de comprender las Cuatro Nobles Verdades y la verdadera naturaleza de la realidad (impermanencia y el no-yo). Es el primer eslabón en el ciclo del origen dependiente. Ver también moha.Ver en el glosario pahīyati, vijjāvijjāConocimiento claro; conciencia genuina; ciencia (específicamente, los poderes cognitivos desarrollados a través de la práctica de la inmersión y la sabiduría).Ver en el glosario uppajjati. Tassa avijjāvirāgā vijjuppādā uppajjati sukhaṁ, sukhā bhiyyo somanassaṁ. Seyyathāpi, bho, pamudā pāmojjaṁ jāyetha; evameva kho, bho, avijjāvirāgā vijjuppādā uppajjati sukhaṁ, sukhā bhiyyo somanassaṁ. Ayaṁ kho, bho, tena bhagavatā jānatā passatā arahatā sammāsambuddhena tatiyo okāsādhigamo anubuddho sukhassādhigamāya.

Next, take someone who doesn’t truly understand what is skillful and what is unskillful,*This builds off DN 1:2.24.1, but the full phrase is only here and DN 19:7.2.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 avijjāavijjāEs la falta de visión clara, el "no saber" o la ceguera espiritual. Se refiere específicamente a la incapacidad de comprender las Cuatro Nobles Verdades y la verdadera naturaleza de la realidad (impermanencia y el no-yo). Es el primer eslabón en el ciclo del origen dependiente. Ver también moha.Ver en el glosario pahīyati, vijjāvijjāConocimiento claro; conciencia genuina; ciencia (específicamente, los poderes cognitivos desarrollados a través de la práctica de la inmersión y la sabiduría).Ver en el glosario 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.

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

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

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:

“What do the good gods of the thirty-three think? How well described by the Buddha are the four kinds of mindfulness meditation! They are taught for achieving what is skillful.*Normally satipaṭṭhāna is taught “in order to purify sentient beings, to get past sorrow and crying, to make an end of pain and sadness, to end the cycle of suffering, and to realize extinguishment” (eg. DN 22:1.7). Here, in yet another unique phrasing, a more humble goal is sought. What four?

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

“What do the good gods of the thirty-three think? How well described by the Buddha are the four kinds of mindfulness meditation! They are taught for achieving what is skillful.*Normally satipaṭṭhāna is taught “in order to purify sentient beings, to get past sorrow and crying, to make an end of pain and sadness, to end the cycle of suffering, and to realize extinguishment” (eg. DN 22:1.7). Here, in yet another unique phrasing, a more humble goal is sought.“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. As they meditate in this way, they become rightly immersed in that, and rightly serene. Then they give rise to knowledge and vision of other people’s bodies externally.*Again the liberating dimension is ignored in favor of worldly psychic abilities. This is another unique formulation.

Idha, bho, bhikkhu ajjhattaṁ kāye kāyānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṁ. Ajjhattaṁ kāye kāyānupassī viharanto tattha sammāsammāDe forma correcta, adecuada o bien orientada. En el Noble Sendero Óctuple indica que cada factor está alineado con el camino que conduce al cese de dukkha.Ver en el glosario samādhiyati, sammā vippasīdati. So tattha sammā samāhito sammā vippasanno bahiddhā parakāye ñāṇadassanaṁ abhinibbatteti.

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 sammāsammāDe forma correcta, adecuada o bien orientada. En el Noble Sendero Óctuple indica que cada factor está alineado con el camino que conduce al cese de dukkha.Ver en el glosario samādhiyati, sammā vippasīdati. Then they give rise to knowledge and vision of other people’s bodies externally.*Again the liberating dimension is ignored in favor of worldly psychic abilities. This is another unique formulation.So tattha sammā samāhito sammā vippasanno bahiddhā parakāye ñāṇadassanaṁ abhinibbatteti.

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

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

They meditate observing an aspect of 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 … Then they give rise to knowledge and vision of other people’s minds externally.

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

They meditate observing an aspect of 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. As they meditate in this way, they become rightly immersed in that, and rightly serene. Then they give rise to knowledge and vision of other people’s principles externally.

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

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.

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

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

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:

“What do the good gods of the thirty-three think? How well described by the Buddha are the seven prerequisites of immersion for the development and fulfillment of right immersion!*Also found at AN 7.45:1.1. At MN 44:12.4 the four right efforts are said to be the “prerequisites of immersion”. Here at last Sanaṅkumāra introduces the liberating dimension of the path as a whole. What seven? Right view, right purpose, right speech, right action, right livelihood, right effort, and right mindfulness. Unification of mind with these seven factors as prerequisites is called noble right immersion ‘with its vital conditions’ and also ‘with its prerequisites’.

“Taṁ kiṁ maññanti, bhonto devā tāvatiṁsā, yāva supaññattā cime tena bhagavatā jānatā passatā arahatā sammāsambuddhena satta samādhiparikkhārā sammāsamādhissa paribhāvanāya sammāsamādhissa pāripūriyā. Katame satta? SammādiṭṭhisammādiṭṭhiConocimiento de dukkha, conocimiento del origen de dukkha, conocimiento del cese de dukkha y conocimiento del camino que conduce al cese de dukkha.Ver en el glosario sammāsaṅkappo sammāvācāsammāvācāAbstenerse de mentir, de hablar de forma divisiva, de usar palabras hirientes y del habla inútil o frívola.Ver en el glosario sammākammanto sammāājīvo sammāvāyāmo sammāsatisammāsatiAtención establecida en el cuerpo, las sensaciones, la mente y los dhammas, con claridad, constancia y abandono de la codicia y la aflicción respecto al mundo.Ver en el glosario. Yā kho, bho, imehi sattahaṅgehi cittassa ekaggatā parikkhatā, ayaṁ vuccati, bho, ariyo sammāsamādhisammāsamādhiConcentración correcta, desarrollada y culminada mediante los cuatro jhānas. En la fórmula estándar, el primer jhāna está acompañado de aplicación inicial y sostenida de la mente, con gozo y dicha nacidos de la reclusión; el segundo surge con el aquietamiento de esa aplicación y presenta claridad interior, unificación de la mente, gozo y dicha nacidos de la concentración; el tercero se caracteriza por ecuanimidad, atención plena, clara comprensión y dicha corporal; el cuarto sin dolor ni placer, con pureza de atención plena debida a la ecuanimidad.Ver en el glosario saupaniso itipi saparikkhāro itipi.

“What do the good gods of the thirty-three think? How well described by the Buddha are the seven prerequisites of immersion for the development and fulfillment of right immersion!*Also found at AN 7.45:1.1. At MN 44:12.4 the four right efforts are said to be the “prerequisites of immersion”. Here at last Sanaṅkumāra introduces the liberating dimension of the path as a whole.“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. SammādiṭṭhisammādiṭṭhiConocimiento de dukkha, conocimiento del origen de dukkha, conocimiento del cese de dukkha y conocimiento del camino que conduce al cese de dukkha.Ver en el glosario sammāsaṅkappo sammāvācāsammāvācāAbstenerse de mentir, de hablar de forma divisiva, de usar palabras hirientes y del habla inútil o frívola.Ver en el glosario sammākammanto sammāājīvo sammāvāyāmo sammāsatisammāsatiAtención establecida en el cuerpo, las sensaciones, la mente y los dhammas, con claridad, constancia y abandono de la codicia y la aflicción respecto al mundo.Ver en el glosario. 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 sammāsamādhisammāsamādhiConcentración correcta, desarrollada y culminada mediante los cuatro jhānas. En la fórmula estándar, el primer jhāna está acompañado de aplicación inicial y sostenida de la mente, con gozo y dicha nacidos de la reclusión; el segundo surge con el aquietamiento de esa aplicación y presenta claridad interior, unificación de la mente, gozo y dicha nacidos de la concentración; el tercero se caracteriza por ecuanimidad, atención plena, clara comprensión y dicha corporal; el cuarto sin dolor ni placer, con pureza de atención plena debida a la ecuanimidad.Ver en el glosario saupaniso itipi saparikkhāro itipi.

If anything should be rightly described as ‘a teaching that’s well explained by the Buddha, apparent in the present life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves; and the doors to freedom from death are flung open,’ it’s this.*To the standard passage on the qualities of the Dhamma, Sanaṅkumāra clumsily tacks on the line spoken by the Buddha when he was persuaded by Brahmā to teach (SN 6.1:10.1, DN 14:3.7.13, MN 26:21.6, MN 85:45.6). For the teaching is well explained by the Buddha—apparent in the present life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves—and the doors to freedom from death are flung open.

Yañhi taṁ, bho, sammā vadamāno vadeyya: ‘svākkhātosvākkhātoBien expuesto, explicado o proclamado. Como cualidad del Dhamma, indica que la enseñanza ha sido correctamente expuesta por el Buddha. Svākkhāto es la forma nominativa masculina singular de svākkhāta y concuerda con dhammo.Ver en el glosario bhagavatā dhammo sandiṭṭhikosandiṭṭhikoDirectamente visible o cognoscible aquí y ahora. Como cualidad del Dhamma, indica que puede comprobarse en la experiencia presente mediante la práctica y no solo aceptarse por testimonio o creencia.Ver en el glosario akālikoakāliko1. Atemporal; no condicionado por el tiempo. 2. Como cualidad del Dhamma, indica que la enseñanza puede ser verificada sin depender de una época, estación o espera futura. 3. En esta misma vidaVer en el glosario ehipassikoehipassikoDigno de la invitación «ven y mira». Como cualidad del Dhamma, indica que la enseñanza está abierta al examen e invita a acercarse y comprobarla directamente mediante la práctica.Ver en el glosario opaneyyiko paccattaṁ veditabbo viññūhi apārutā amatassa dvārā’ti idameva taṁ sammā vadamāno vadeyya.*dvārā → dvārāti (sya-all, km, mr) Svākkhāto hi, bho, bhagavatā dhammo sandiṭṭhiko, akāliko ehipassiko opaneyyiko paccattaṁ veditabbo viññūhi apārutā amatassa dvārā.

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.*To the standard passage on the qualities of the Dhamma, Sanaṅkumāra clumsily tacks on the line spoken by the Buddha when he was persuaded by Brahmā to teach (SN 6.1:10.1, DN 14:3.7.13, MN 26:21.6, MN 85:45.6).‘svākkhātosvākkhātoBien expuesto, explicado o proclamado. Como cualidad del Dhamma, indica que la enseñanza ha sido correctamente expuesta por el Buddha. Svākkhāto es la forma nominativa masculina singular de svākkhāta y concuerda con dhammo.Ver en el glosario bhagavatā dhammo sandiṭṭhikosandiṭṭhikoDirectamente visible o cognoscible aquí y ahora. Como cualidad del Dhamma, indica que puede comprobarse en la experiencia presente mediante la práctica y no solo aceptarse por testimonio o creencia.Ver en el glosario akālikoakāliko1. Atemporal; no condicionado por el tiempo. 2. Como cualidad del Dhamma, indica que la enseñanza puede ser verificada sin depender de una época, estación o espera futura. 3. En esta misma vidaVer en el glosario ehipassikoehipassikoDigno de la invitación «ven y mira». Como cualidad del Dhamma, indica que la enseñanza está abierta al examen e invita a acercarse y comprobarla directamente mediante la práctica.Ver en el glosario opaneyyiko paccattaṁ veditabbo viññūhi apārutā amatassa dvārā’ti idameva taṁ sammā vadamāno vadeyya.*dvārā → dvārāti (sya-all, km, mr)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.*Finally the question is answered, although the number of deaths is obviously exaggerated. We cannot estimate the population size at the time with any confidence. But we know that Pāṭaliputta under Ashoka covered about 25 km², which suggests a population somewhere around 250,000. Probably there were a few million people in the whole of Magadha. And there are once-returners here, too.

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

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.*Finally the question is answered, although the number of deaths is obviously exaggerated. We cannot estimate the population size at the time with any confidence. But we know that Pāṭaliputta under Ashoka covered about 25 km², which suggests a population somewhere around 250,000. Probably there were a few million people in the whole of Magadha.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.

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

Imamatthaṁ, bhante, brahmā sanaṅkumāro bhāsittha, imamatthaṁ, bhante, brahmuno sanaṅkumārassa bhāsato vessavaṇassa mahārājassa evaṁ cetaso parivitakko udapādi: “acchariyaṁ vata bho, abbhutaṁ vata bho, evarūpopi nāmanāmaOriginalmente se refería a la función psicológica central de conceptualizar y nombrar cosas. Gradualmente evolucionó para abarcar todos los fenómenos mentales. En los suttas a veces se define como vedanā (sensación), saññā (percepción), cetanā (intención, volición), phassa (contacto sensorial), y manasikāra (atención, advertencia). Comparar con rūpa. En el Abhidhamma, nāma pasó a referirse a los componentes mentales de los cinco khandhas.Ver en el glosario uḷāro satthā bhavissati, evarūpaṁ uḷāraṁ dhammakkhānaṁ, evarūpā uḷārā visesādhigamā paññāyissantī”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 nāmanāmaOriginalmente se refería a la función psicológica central de conceptualizar y nombrar cosas. Gradualmente evolucionó para abarcar todos los fenómenos mentales. En los suttas a veces se define como vedanā (sensación), saññā (percepción), cetanā (intención, volición), phassa (contacto sensorial), y manasikāra (atención, advertencia). Comparar con rūpa. En el Abhidhamma, nāma pasó a referirse a los componentes mentales de los cinco khandhas.Ver en el glosario uḷāro satthā bhavissati, evarūpaṁ uḷāraṁ dhammakkhānaṁ, evarūpā uḷārā visesādhigamā paññāyissantī”ti.

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

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

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!*Sanaṅkumāra lives longer than the lesser gods so he has a broader perspective. He emphasizes the long-term stability of cosmic order, which prevails through the crises that afflict the short-lived kingdoms of men.“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.

And the spirit Janavasabha, having heard and learned it in the presence of the great king Vessavaṇa as he was speaking on that topic to his own assembly, informed the Buddha. And the Buddha, having heard and learned it in the presence of the spirit Janavasabha, and also from his own direct knowledge, informed Venerable Ānanda. And Venerable Ānanda, having heard and learned it in the presence of the Buddha, informed the monks, nuns, laymen, and laywomen.*Here Ānanda plays a key role as the linchpin of the oral tradition. It is likely that not just the Mahāparinibbānasutta itself, but all these suttas of this cycle were composed by Ānanda or his students. And that’s how this spiritual life has become successful and prosperous, extensive, popular, widespread, and well proclaimed wherever there are gods and humans.*With this unique ending, there is no claim that this sutta was heard by the mendicants in the usual way. Rather it makes its purpose explicit, to act as a means to widely propagate the Dhamma. The Mahāparinibbānasutta also speaks of the spread of the Dhamma, and the Janavasabhasutta indicates some of the means by which that was achieved in the decades following the Buddha’s death; in particular, by allying itself with the ascendant power of Magadha.

Imamatthaṁ janavasabho yakkho vessavaṇassa mahārājassa sayaṁ parisāyaṁ bhāsato sammukhā sutaṁ sammukhā paṭiggahitaṁ bhagavato ārocesi.*sutaṁ → sutvā (bj, pts1ed) | paṭiggahitaṁ → paṭiggahetvā (pts1ed) Imamatthaṁ bhagavā janavasabhassa yakkhassa sammukhā sutvā sammukhā paṭiggahetvā sāmañca abhiññāya āyasmato ānandassa ārocesi, imamatthamāyasmā ānando bhagavato sammukhā sutvā sammukhā paṭiggahetvā ārocesi bhikkhūnaṁ bhikkhunīnaṁ upāsakānaṁ upāsikānaṁ. Tayidaṁ brahmacariyaṁ iddhañceva phītañca vitthārikaṁ bāhujaññaṁ puthubhūtaṁ yāva devamanussehi suppakāsitanti.

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.*sutaṁ → sutvā (bj, pts1ed) | paṭiggahitaṁ → paṭiggahetvā (pts1ed)And the Buddha, having heard and learned it in the presence of the spirit Janavasabha, and also from his own direct knowledge, informed Venerable Ānanda. And Venerable Ānanda, having heard and learned it in the presence of the Buddha, informed the monks, nuns, laymen, and laywomen.*Here Ānanda plays a key role as the linchpin of the oral tradition. It is likely that not just the Mahāparinibbānasutta itself, but all these suttas of this cycle were composed by Ānanda or his students.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.*With this unique ending, there is no claim that this sutta was heard by the mendicants in the usual way. Rather it makes its purpose explicit, to act as a means to widely propagate the Dhamma. The Mahāparinibbānasutta also speaks of the spread of the Dhamma, and the Janavasabhasutta indicates some of the means by which that was achieved in the decades following the Buddha’s death; in particular, by allying itself with the ascendant power of Magadha.Tayidaṁ brahmacariyaṁ iddhañceva phītañca vitthārikaṁ bāhujaññaṁ puthubhūtaṁ yāva devamanussehi suppakāsitanti.