About King Maghadeva

So I have heard.*Versions of this story are told in the Maghadeva Jātaka (Ja 9) and Nimi Jātaka (Ja 541). 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 near Mithilā in the Maghadeva Mango Grove.*Mithilā was the capital of Videha, to the north east of the Vajjian federation, nestled against the Himalayas. Mithilā was a dominant kingdom before the Buddha, its king Janaka featuring prominently in early Upaniṣads. It features rarely in the suttas (MN 91, Thig 6.2, Thig 13.4) and had apparently declined in importance. It is unclear whether Mithilā had been subsumed into the Vajjian federation or remained as a minor independent kingdom until conquered by Magadha some years later. DN 19:36.7 establishes the mythic origins of the land from a Buddhist perspective, whereas Śatapatha Brāhmaṇa 1.4.1.10–19 depicts its origins in terms of the spread of fire-worship from the west by the founding king Māthava Videgha with his priest Gotama Rāhūgaṇa. Then the Buddha smiled at a certain spot.

Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā mithilāyaṁ viharati maghadevaambavane. Atha kho bhagavā aññatarasmiṁ padese sitaṁ pātvākāsi.

So I have heard.*Versions of this story are told in the Maghadeva Jātaka (Ja 9) and Nimi Jātaka (Ja 541).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 near Mithilā in the Maghadeva Mango Grove.*Mithilā was the capital of Videha, to the north east of the Vajjian federation, nestled against the Himalayas. Mithilā was a dominant kingdom before the Buddha, its king Janaka featuring prominently in early Upaniṣads. It features rarely in the suttas (MN 91, Thig 6.2, Thig 13.4) and had apparently declined in importance. It is unclear whether Mithilā had been subsumed into the Vajjian federation or remained as a minor independent kingdom until conquered by Magadha some years later. DN 19:36.7 establishes the mythic origins of the land from a Buddhist perspective, whereas Śatapatha Brāhmaṇa 1.4.1.10–19 depicts its origins in terms of the spread of fire-worship from the west by the founding king Māthava Videgha with his priest Gotama Rāhūgaṇa.ekaṁ samayaṁ bhagavā mithilāyaṁ viharati maghadevaambavane. Then the Buddha smiled at a certain spot. Atha kho bhagavā aññatarasmiṁ padese sitaṁ pātvākāsi.

Then Venerable Ānanda thought, “What is the cause, what is the reason why the Buddha smiled? Realized Ones do not smile for no reason.”

Atha kho āyasmato ānandassa etadahosi: “ko nu kho hetu, ko paccayo bhagavato sitassa pātukammāya? Na akāraṇena tathāgatā sitaṁ pātukarontī”ti.

Then Venerable Ānanda thought, Atha kho āyasmato ānandassa etadahosi: “What is the cause, what is the reason why the Buddha smiled? “ko nu kho hetu, ko paccayo bhagavato sitassa pātukammāya? Realized Ones do not smile for no reason.” Na akāraṇena tathāgatā sitaṁ pātukarontī”ti.

So Ānanda arranged his robe over one shoulder, raised his cupped palms toward the Buddha, and said, “What is the cause, what is the reason why the Buddha smiled? Realized Ones do not smile for no reason.”

Atha kho āyasmā ānando ekaṁsaṁ cīvaraṁ katvā yena bhagavā tenañjaliṁ paṇāmetvā bhagavantaṁ etadavoca: “ko nu kho, 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, hetu, ko paccayo bhagavato sitassa pātukammāya? Na akāraṇena tathāgatā sitaṁ pātukarontī”ti.

So Ānanda arranged his robe over one shoulder, raised his cupped palms toward the Buddha, and said, Atha kho āyasmā ānando ekaṁsaṁ cīvaraṁ katvā yena bhagavā tenañjaliṁ paṇāmetvā bhagavantaṁ etadavoca: “What is the cause, what is the reason why the Buddha smiled? “ko nu kho, 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, hetu, ko paccayo bhagavato sitassa pātukammāya? Realized Ones do not smile for no reason.” Na akāraṇena tathāgatā sitaṁ pātukarontī”ti.

“Once upon a time, Ānanda, right here in Mithilā there was a just and principled king named Maghadeva, a great king who stood by his duty.*Maghadeva (“bounteous god”) is from the Vedic magha (“bounty”; see SN 11.12:1.3). Pali variants are makhādeva and māghadeva, while Sanskrit sources usually have mahādeva; a Bharhut stūpa inscription has maghādeva. | For “stood by his duty” (dhamme ṭhito) compare “standing by the tree’s duty” (rukkhadhamme ṭhito) at AN 6.54:12.4. In such instances, dhamma anticipates the later Hindu notion of svadharma, i.e. the duty appropriate for one’s station. He justly treated brahmins and householders, and people of town and country. And he observed the sabbath on the fourteenth, fifteenth, and eighth of the fortnight.

“Bhūtapubbaṁ, ānanda, imissāyeva mithilāyaṁ rājā ahosi maghadevo 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 dhammiko dhammarājā dhamme ṭhito mahārājā; dhammaṁ carati brāhmaṇagahapatikesu negamesu ceva jānapadesu ca; uposathañca upavasati cātuddasiṁ pañcadasiṁ aṭṭhamiñca pakkhassa.

“Once upon a time, Ānanda, right here in Mithilā there was a just and principled king named Maghadeva, a great king who stood by his duty.*Maghadeva (“bounteous god”) is from the Vedic magha (“bounty”; see SN 11.12:1.3). Pali variants are makhādeva and māghadeva, while Sanskrit sources usually have mahādeva; a Bharhut stūpa inscription has maghādeva. | For “stood by his duty” (dhamme ṭhito) compare “standing by the tree’s duty” (rukkhadhamme ṭhito) at AN 6.54:12.4. In such instances, dhamma anticipates the later Hindu notion of svadharma, i.e. the duty appropriate for one’s station.“Bhūtapubbaṁ, ānanda, imissāyeva mithilāyaṁ rājā ahosi maghadevo 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 dhammiko dhammarājā dhamme ṭhito mahārājā; He justly treated brahmins and householders, and people of town and country. dhammaṁ carati brāhmaṇagahapatikesu negamesu ceva jānapadesu ca; And he observed the sabbath on the fourteenth, fifteenth, and eighth of the fortnight. uposathañca upavasati cātuddasiṁ pañcadasiṁ aṭṭhamiñca pakkhassa.

Then, after many years, many hundred years, many thousand years had passed, King Maghadeva addressed his barber,*Maghadeva’s story of renunciation shares much in common with that of Daḷhanemi (DN 26:2.1). ‘My dear barber, when you see grey hairs growing on my head, please tell me.’

Atha kho, ānanda, rājā maghadevo bahūnaṁ vassānaṁ bahūnaṁ vassasatānaṁ bahūnaṁ vassasahassānaṁ accayena kappakaṁ āmantesi: ‘yadā me, samma kappaka, passeyyāsi sirasmiṁ palitāni jātāni, atha me āroceyyāsī’ti.

Then, after many years, many hundred years, many thousand years had passed, King Maghadeva addressed his barber,*Maghadeva’s story of renunciation shares much in common with that of Daḷhanemi (DN 26:2.1).Atha kho, ānanda, rājā maghadevo bahūnaṁ vassānaṁ bahūnaṁ vassasatānaṁ bahūnaṁ vassasahassānaṁ accayena kappakaṁ āmantesi: ‘My dear barber, when you see grey hairs growing on my head, please tell me.’ ‘yadā me, samma kappaka, passeyyāsi sirasmiṁ palitāni jātāni, atha me āroceyyāsī’ti.

When many thousand years had passed, the barber saw grey hairs growing on the king’s head. He said to the king, ‘The messengers of the gods have shown themselves to you. Grey hairs can be seen growing on your head.’*Such “messengers of the gods” appear as reminders for the dangers of mortality in MN 130 and AN 3.36.

Addasā kho, ānanda, kappako bahūnaṁ vassānaṁ bahūnaṁ vassasatānaṁ bahūnaṁ vassasahassānaṁ accayena rañño maghadevassa sirasmiṁ palitāni jātāni. Disvāna rājānaṁ maghadevaṁ etadavoca: ‘pātubhūtā kho devassa devadūtā, dissanti sirasmiṁ palitāni jātānī’ti.

When many thousand years had passed, the barber saw grey hairs growing on the king’s head. Addasā kho, ānanda, kappako bahūnaṁ vassānaṁ bahūnaṁ vassasatānaṁ bahūnaṁ vassasahassānaṁ accayena rañño maghadevassa sirasmiṁ palitāni jātāni. He said to the king, Disvāna rājānaṁ maghadevaṁ etadavoca: ‘The messengers of the gods have shown themselves to you. Grey hairs can be seen growing on your head.’*Such “messengers of the gods” appear as reminders for the dangers of mortality in MN 130 and AN 3.36.‘pātubhūtā kho devassa devadūtā, dissanti sirasmiṁ palitāni jātānī’ti.

The king gave the barber a prize village, then summoned the crown prince and said, ‘Dear prince, the messengers of the gods have shown themselves to me. Grey hairs can be seen growing on my head. I have enjoyed human pleasures. Now it is time to seek heavenly pleasures.*It is an expected virtue of a good ruler to retire when signs of aging appear. | The notion that spiritual practice is for the elderly is expressed at Bi Pc 21:1.4, where sex workers teased nuns, suggesting they enjoy themselves while young and ordain when old. The Buddhist position is that Dhamma can be practiced at any age. Come, dear prince, rule the realm.*Rajjaṁ means “realm” rather than “kingship”. I shall shave off my hair and beard, dress in ocher robes, and go forth from the lay life to homelessness.*The signs of the renunciate predate Buddhism.

Atha kho, ānanda, rājā maghadevo kappakassa gāmavaraṁ datvā jeṭṭhaputtaṁ kumāraṁ āmantāpetvā etadavoca: ‘pātubhūtā kho me, tāta kumāra, devadūtā; dissanti sirasmiṁ palitāni jātāni; bhuttā kho pana me mānusakā kāmā; samayo dibbe kāme pariyesituṁ. Ehi tvaṁ, tāta kumāra, imaṁ rajjaṁ paṭipajja. Ahaṁ pana kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajissāmi.

The king gave the barber a prize village, then summoned the crown prince and said, Atha kho, ānanda, rājā maghadevo kappakassa gāmavaraṁ datvā jeṭṭhaputtaṁ kumāraṁ āmantāpetvā etadavoca: ‘Dear prince, the messengers of the gods have shown themselves to me. ‘pātubhūtā kho me, tāta kumāra, devadūtā; Grey hairs can be seen growing on my head. dissanti sirasmiṁ palitāni jātāni; I have enjoyed human pleasures. bhuttā kho pana me mānusakā kāmā; Now it is time to seek heavenly pleasures.*It is an expected virtue of a good ruler to retire when signs of aging appear. | The notion that spiritual practice is for the elderly is expressed at Bi Pc 21:1.4, where sex workers teased nuns, suggesting they enjoy themselves while young and ordain when old. The Buddhist position is that Dhamma can be practiced at any age.samayo dibbe kāme pariyesituṁ. Come, dear prince, rule the realm.*Rajjaṁ means “realm” rather than “kingship”.Ehi tvaṁ, tāta kumāra, imaṁ rajjaṁ paṭipajja. I shall shave off my hair and beard, dress in ocher robes, and go forth from the lay life to homelessness.*The signs of the renunciate predate Buddhism.Ahaṁ pana kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajissāmi.

For dear prince, you too will one day see grey hairs growing on your head. When this happens, after giving a prize village to the barber and carefully instructing the crown prince in kingship, you should shave off your hair and beard, dress in ocher robes, and go forth from the lay life to homelessness. Keep up this good practice that I have founded. Do not be my final man. When a pair of men are living, the one who breaks such good practice is their final man. Therefore I say to you, “Keep up this good practice that I have founded. Do not be my final man.”’

Tena hi, tāta kumāra, yadā tvampi passeyyāsi sirasmiṁ palitāni jātāni, atha kappakassa gāmavaraṁ datvā jeṭṭhaputtaṁ kumāraṁ sādhukaṁ rajje samanusāsitvā kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajeyyāsi. Yena me idaṁ kalyāṇaṁ vattaṁ nihitaṁ anuppavatteyyāsi, mā kho me tvaṁ antimapuriso ahosi. Yasmiṁ kho, tāta kumāra, purisayuge vattamāne evarūpassa kalyāṇassa vattassa samucchedo hoti so tesaṁ antimapuriso hoti. Taṁ tāhaṁ, tāta kumāra, evaṁ vadāmi— yena me idaṁ kalyāṇaṁ vattaṁ nihitaṁ anuppavatteyyāsi, mā kho me tvaṁ antimapuriso ahosī’ti.

For dear prince, you too will one day see grey hairs growing on your head. When this happens, after giving a prize village to the barber and carefully instructing the crown prince in kingship, you should shave off your hair and beard, dress in ocher robes, and go forth from the lay life to homelessness. Tena hi, tāta kumāra, yadā tvampi passeyyāsi sirasmiṁ palitāni jātāni, atha kappakassa gāmavaraṁ datvā jeṭṭhaputtaṁ kumāraṁ sādhukaṁ rajje samanusāsitvā kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajeyyāsi. Keep up this good practice that I have founded. Do not be my final man. Yena me idaṁ kalyāṇaṁ vattaṁ nihitaṁ anuppavatteyyāsi, mā kho me tvaṁ antimapuriso ahosi. When a pair of men are living, the one who breaks such good practice is their final man. Yasmiṁ kho, tāta kumāra, purisayuge vattamāne evarūpassa kalyāṇassa vattassa samucchedo hoti so tesaṁ antimapuriso hoti. Therefore I say to you, Taṁ tāhaṁ, tāta kumāra, evaṁ vadāmi—“Keep up this good practice that I have founded. Do not be my final man.”’ yena me idaṁ kalyāṇaṁ vattaṁ nihitaṁ anuppavatteyyāsi, mā kho me tvaṁ antimapuriso ahosī’ti.

And so, after giving a prize village to the barber and carefully instructing the crown prince in kingship, King Maghadeva shaved off his hair and beard, dressed in ocher robes, and went forth from the lay life to homelessness here in this mango grove. He meditated spreading a heart full of love to one direction, and to the second, and to the third, and to the fourth. In the same way above, below, across, everywhere, all around, he spread a heart full of love to the whole world—abundant, expansive, limitless, free of enmity and ill will. He meditated spreading a heart full of compassion … rejoicing … equanimity to one direction, and to the second, and to the third, and to the fourth. In the same way above, below, across, everywhere, all around, he spread a heart full of equanimity to the whole world—abundant, expansive, limitless, free of enmity and ill will.

Atha kho, ānanda, rājā maghadevo kappakassa gāmavaraṁ datvā jeṭṭhaputtaṁ kumāraṁ sādhukaṁ rajje samanusāsitvā imasmiṁyeva maghadevaambavane kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbaji. So mettāsahagatena cetasā ekaṁ disaṁ pharitvā vihāsi, tathā dutiyaṁ, tathā tatiyaṁ, tathā catutthaṁ; iti uddhamadho tiriyaṁ sabbadhi sabbattatāya sabbāvantaṁ lokaṁ mettāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyābajjhena pharitvā vihāsi.*abyābajjhena → abyāpajjhena (bj, sya-all, km); avyāpajjhena (pts1ed); abyāpajjena (mr) Karuṇāsahagatena cetasā … muditāsahagatena cetasā … upekkhāsahagatena cetasā ekaṁ disaṁ pharitvā vihāsi, tathā dutiyaṁ, tathā tatiyaṁ, tathā catutthaṁ; iti uddhamadho tiriyaṁ sabbadhi sabbattatāya sabbāvantaṁ lokaṁ upekkhāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyābajjhena pharitvā vihāsi.

And so, after giving a prize village to the barber and carefully instructing the crown prince in kingship, King Maghadeva shaved off his hair and beard, dressed in ocher robes, and went forth from the lay life to homelessness here in this mango grove. Atha kho, ānanda, rājā maghadevo kappakassa gāmavaraṁ datvā jeṭṭhaputtaṁ kumāraṁ sādhukaṁ rajje samanusāsitvā imasmiṁyeva maghadevaambavane kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbaji. He meditated spreading a heart full of love to one direction, and to the second, and to the third, and to the fourth. In the same way above, below, across, everywhere, all around, he spread a heart full of love to the whole world—abundant, expansive, limitless, free of enmity and ill will. So mettāsahagatena cetasā ekaṁ disaṁ pharitvā vihāsi, tathā dutiyaṁ, tathā tatiyaṁ, tathā catutthaṁ; iti uddhamadho tiriyaṁ sabbadhi sabbattatāya sabbāvantaṁ lokaṁ mettāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyābajjhena pharitvā vihāsi.*abyābajjhena → abyāpajjhena (bj, sya-all, km); avyāpajjhena (pts1ed); abyāpajjena (mr)He meditated spreading a heart full of compassion … Karuṇāsahagatena cetasā … rejoicing … muditāsahagatena cetasā … equanimity to one direction, and to the second, and to the third, and to the fourth. In the same way above, below, across, everywhere, all around, he spread a heart full of equanimity to the whole world—abundant, expansive, limitless, free of enmity and ill will. upekkhāsahagatena cetasā ekaṁ disaṁ pharitvā vihāsi, tathā dutiyaṁ, tathā tatiyaṁ, tathā catutthaṁ; iti uddhamadho tiriyaṁ sabbadhi sabbattatāya sabbāvantaṁ lokaṁ upekkhāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyābajjhena pharitvā vihāsi.

For 84,000 years King Maghadeva played games as a child, for 84,000 years he acted as viceroy, for 84,000 years he ruled the realm, and for 84,000 years he led the spiritual life after going forth here in this mango grove.*84,000 is 12 times 7 times 1000, where 12 is the months of the year (a full cycle) and in addition, a multiple of 4, the number of fullness and balance. 7 signifies the entire cycle of birth and death, being the days of the week and the visible “planets” (Sun, Moon, Mercury, Venus, Mars, Jupiter, and Saturn). 1000 is a major multiplier. Thus the overall sense of 84,000 is an abundant fullness (especially of time), in which sense it became a popular mystic number in Buddhism. And having developed the four divine meditations, when his body broke up, after death, he was reborn in a good place, a realm of divinity.*Living the “spiritual (divine) life” (brahmacariya), he practiced the “divine meditations” (brahmavihāra) and was reborn in the “divine realm of Brahmā” (brahmaloka). The Buddha is presenting an idealized vision of the ancient Brahmanical path as a coherent spiritual practice guided by the notion of brahma as spiritual or divine excellence (see too MN 99:22.14, DN 13:38.2). | As the exemplar of an ideal Brahmanized king, Maghadeva is perhaps to be identified with Māthava Videgha, the founder and Brahmanizer of Mithilā. His name ought probably be read mādhava (“possessor of madhu”) where madhu (“honey”) is a common term for Soma. Māthava Videgha was the first king who carried out the Soma rites in the region, bringing Agni to “burn over” (civilize) the newly-brahmanized land.

Rājā kho panānanda, maghadevo caturāsītivassasahassāni kumārakīḷitaṁ kīḷi, caturāsītivassasahassāni oparajjaṁ kāresi, caturāsītivassasahassāni rajjaṁ kāresi, caturāsītivassasahassāni imasmiṁyeva maghadevaambavane agārasmā anagāriyaṁ pabbajito brahmacariyamacari. So cattāro brahmavihāre bhāvetvā kāyassa bhedā paraṁ maraṇā brahmalokūpago ahosi.

For 84,000 years King Maghadeva played games as a child, for 84,000 years he acted as viceroy, for 84,000 years he ruled the realm, and for 84,000 years he led the spiritual life after going forth here in this mango grove.*84,000 is 12 times 7 times 1000, where 12 is the months of the year (a full cycle) and in addition, a multiple of 4, the number of fullness and balance. 7 signifies the entire cycle of birth and death, being the days of the week and the visible “planets” (Sun, Moon, Mercury, Venus, Mars, Jupiter, and Saturn). 1000 is a major multiplier. Thus the overall sense of 84,000 is an abundant fullness (especially of time), in which sense it became a popular mystic number in Buddhism.Rājā kho panānanda, maghadevo caturāsītivassasahassāni kumārakīḷitaṁ kīḷi, caturāsītivassasahassāni oparajjaṁ kāresi, caturāsītivassasahassāni rajjaṁ kāresi, caturāsītivassasahassāni imasmiṁyeva maghadevaambavane agārasmā anagāriyaṁ pabbajito brahmacariyamacari. And having developed the four divine meditations, when his body broke up, after death, he was reborn in a good place, a realm of divinity.*Living the “spiritual (divine) life” (brahmacariya), he practiced the “divine meditations” (brahmavihāra) and was reborn in the “divine realm of Brahmā” (brahmaloka). The Buddha is presenting an idealized vision of the ancient Brahmanical path as a coherent spiritual practice guided by the notion of brahma as spiritual or divine excellence (see too MN 99:22.14, DN 13:38.2). | As the exemplar of an ideal Brahmanized king, Maghadeva is perhaps to be identified with Māthava Videgha, the founder and Brahmanizer of Mithilā. His name ought probably be read mādhava (“possessor of madhu”) where madhu (“honey”) is a common term for Soma. Māthava Videgha was the first king who carried out the Soma rites in the region, bringing Agni to “burn over” (civilize) the newly-brahmanized land.So cattāro brahmavihāre bhāvetvā kāyassa bhedā paraṁ maraṇā brahmalokūpago ahosi.

Then, after many years, many hundred years, many thousand years had passed, King Maghadeva’s son addressed his barber, ‘My dear barber, when you see grey hairs growing on my head, please tell me.’ And all unfolded as in the case of his father. And having developed the four divine meditations, when his body broke up, after death, Maghadeva’s son was reborn in a good place, a realm of divinity.

Atha kho rañño, ānanda, maghadevassa putto bahūnaṁ vassānaṁ bahūnaṁ vassasatānaṁ bahūnaṁ vassasahassānaṁ accayena kappakaṁ āmantesi: ‘yadā me, samma kappaka, passeyyāsi sirasmiṁ palitāni jātāni, atha kho āroceyyāsī’ti. ‘Evaṁ, devā’ti kho, ānanda, kappako rañño maghadevassa puttassa paccassosi. Addasā kho, ānanda, kappako bahūnaṁ vassānaṁ bahūnaṁ vassasatānaṁ bahūnaṁ vassasahassānaṁ accayena rañño maghadevassa puttassa sirasmiṁ palitāni jātāni. Disvāna rañño maghadevassa puttaṁ etadavoca: ‘pātubhūtā kho devassa devadūtā; dissanti sirasmiṁ palitāni jātānī’ti. ‘Tena hi, samma kappaka, tāni palitāni sādhukaṁ saṇḍāsena uddharitvā mama añjalismiṁ patiṭṭhāpehī’ti. ‘Evaṁ, devā’ti kho, ānanda, kappako rañño maghadevassa puttassa paṭissutvā tāni palitāni sādhukaṁ saṇḍāsena uddharitvā rañño maghadevassa puttassa añjalismiṁ patiṭṭhāpesi. Atha kho, ānanda, rañño maghadevassa putto kappakassa gāmavaraṁ datvā jeṭṭhaputtaṁ kumāraṁ āmantāpetvā etadavoca: ‘pātubhūtā kho me, tāta kumāra, devadūtā; dissanti sirasmiṁ palitāni jātāni; bhuttā kho pana me mānusakā kāmā; samayo dibbe kāme pariyesituṁ. Ehi tvaṁ, tāta kumāra, imaṁ rajjaṁ paṭipajja. Ahaṁ pana kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajissāmi. Tena hi, tāta kumāra, yadā tvampi passeyyāsi sirasmiṁ palitāni jātāni, atha kappakassa gāmavaraṁ datvā jeṭṭhaputtaṁ kumāraṁ sādhukaṁ rajje samanusāsitvā kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajeyyāsi. Yena me idaṁ kalyāṇaṁ vattaṁ nihitaṁ anuppavatteyyāsi, mā kho me tvaṁ antimapuriso ahosi. Yasmiṁ kho, tāta kumāra, purisayuge vattamāne evarūpassa kalyāṇassa vattassa samucchedo hoti so tesaṁ antimapuriso hoti. Taṁ tāhaṁ, tāta kumāra, evaṁ vadāmi— yena me idaṁ kalyāṇaṁ vattaṁ nihitaṁ anuppavatteyyāsi, mā kho me tvaṁ antimapuriso ahosī’ti. Atha kho, ānanda, rañño maghadevassa putto kappakassa gāmavaraṁ datvā jeṭṭhaputtaṁ kumāraṁ sādhukaṁ rajje samanusāsitvā imasmiṁyeva maghadevaambavane kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbaji. So mettāsahagatena cetasā ekaṁ disaṁ pharitvā vihāsi, tathā dutiyaṁ, tathā tatiyaṁ, tathā catutthaṁ; iti uddhamadho tiriyaṁ sabbadhi sabbattatāya sabbāvantaṁ lokaṁ mettāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyābajjhena pharitvā vihāsi. Karuṇāsahagatena cetasā … muditāsahagatena cetasā … upekkhāsahagatena cetasā ekaṁ disaṁ pharitvā vihāsi, tathā dutiyaṁ, tathā tatiyaṁ, tathā catutthaṁ; iti uddhamadho tiriyaṁ sabbadhi sabbattatāya sabbāvantaṁ lokaṁ upekkhāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyābajjhena pharitvā vihāsi. Rañño kho panānanda, maghadevassa putto caturāsītivassasahassāni kumārakīḷitaṁ kīḷi, caturāsītivassasahassāni oparajjaṁ kāresi, caturāsītivassasahassāni rajjaṁ kāresi, caturāsītivassasahassāni imasmiṁyeva maghadevaambavane agārasmā anagāriyaṁ pabbajito brahmacariyamacari. So cattāro brahmavihāre bhāvetvā kāyassa bhedā paraṁ maraṇā brahmalokūpago ahosi.

Then, after many years, many hundred years, many thousand years had passed, King Maghadeva’s son addressed his barber, Atha kho rañño, ānanda, maghadevassa putto bahūnaṁ vassānaṁ bahūnaṁ vassasatānaṁ bahūnaṁ vassasahassānaṁ accayena kappakaṁ āmantesi: ‘My dear barber, when you see grey hairs growing on my head, please tell me.’ ‘yadā me, samma kappaka, passeyyāsi sirasmiṁ palitāni jātāni, atha kho āroceyyāsī’ti. And all unfolded as in the case of his father. ‘Evaṁ, devā’ti kho, ānanda, kappako rañño maghadevassa puttassa paccassosi. Addasā kho, ānanda, kappako bahūnaṁ vassānaṁ bahūnaṁ vassasatānaṁ bahūnaṁ vassasahassānaṁ accayena rañño maghadevassa puttassa sirasmiṁ palitāni jātāni. Disvāna rañño maghadevassa puttaṁ etadavoca: ‘pātubhūtā kho devassa devadūtā; dissanti sirasmiṁ palitāni jātānī’ti. ‘Tena hi, samma kappaka, tāni palitāni sādhukaṁ saṇḍāsena uddharitvā mama añjalismiṁ patiṭṭhāpehī’ti. ‘Evaṁ, devā’ti kho, ānanda, kappako rañño maghadevassa puttassa paṭissutvā tāni palitāni sādhukaṁ saṇḍāsena uddharitvā rañño maghadevassa puttassa añjalismiṁ patiṭṭhāpesi. Atha kho, ānanda, rañño maghadevassa putto kappakassa gāmavaraṁ datvā jeṭṭhaputtaṁ kumāraṁ āmantāpetvā etadavoca: ‘pātubhūtā kho me, tāta kumāra, devadūtā; dissanti sirasmiṁ palitāni jātāni; bhuttā kho pana me mānusakā kāmā; samayo dibbe kāme pariyesituṁ. Ehi tvaṁ, tāta kumāra, imaṁ rajjaṁ paṭipajja. Ahaṁ pana kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajissāmi. Tena hi, tāta kumāra, yadā tvampi passeyyāsi sirasmiṁ palitāni jātāni, atha kappakassa gāmavaraṁ datvā jeṭṭhaputtaṁ kumāraṁ sādhukaṁ rajje samanusāsitvā kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajeyyāsi. Yena me idaṁ kalyāṇaṁ vattaṁ nihitaṁ anuppavatteyyāsi, mā kho me tvaṁ antimapuriso ahosi. Yasmiṁ kho, tāta kumāra, purisayuge vattamāne evarūpassa kalyāṇassa vattassa samucchedo hoti so tesaṁ antimapuriso hoti. Taṁ tāhaṁ, tāta kumāra, evaṁ vadāmi—yena me idaṁ kalyāṇaṁ vattaṁ nihitaṁ anuppavatteyyāsi, mā kho me tvaṁ antimapuriso ahosī’ti. Atha kho, ānanda, rañño maghadevassa putto kappakassa gāmavaraṁ datvā jeṭṭhaputtaṁ kumāraṁ sādhukaṁ rajje samanusāsitvā imasmiṁyeva maghadevaambavane kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbaji. So mettāsahagatena cetasā ekaṁ disaṁ pharitvā vihāsi, tathā dutiyaṁ, tathā tatiyaṁ, tathā catutthaṁ; iti uddhamadho tiriyaṁ sabbadhi sabbattatāya sabbāvantaṁ lokaṁ mettāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyābajjhena pharitvā vihāsi. Karuṇāsahagatena cetasā … muditāsahagatena cetasā … upekkhāsahagatena cetasā ekaṁ disaṁ pharitvā vihāsi, tathā dutiyaṁ, tathā tatiyaṁ, tathā catutthaṁ; iti uddhamadho tiriyaṁ sabbadhi sabbattatāya sabbāvantaṁ lokaṁ upekkhāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyābajjhena pharitvā vihāsi. Rañño kho panānanda, maghadevassa putto caturāsītivassasahassāni kumārakīḷitaṁ kīḷi, caturāsītivassasahassāni oparajjaṁ kāresi, caturāsītivassasahassāni rajjaṁ kāresi, caturāsītivassasahassāni imasmiṁyeva maghadevaambavane agārasmā anagāriyaṁ pabbajito brahmacariyamacari. And having developed the four divine meditations, when his body broke up, after death, Maghadeva’s son was reborn in a good place, a realm of divinity. So cattāro brahmavihāre bhāvetvā kāyassa bhedā paraṁ maraṇā brahmalokūpago ahosi.

And a lineage of 84,000 kings, sons of sons of King Maghadeva, shaved off their hair and beard, dressed in ocher robes, and went forth from the lay life to homelessness here in this mango grove. They meditated spreading a heart full of love … compassion … rejoicing … equanimity to one direction, and to the second, and to the third, and to the fourth. In the same way above, below, across, everywhere, all around, they spread a heart full of equanimity to the whole world—abundant, expansive, limitless, free of enmity and ill will. For 84,000 years they played games as a child, for 84,000 years they acted as viceroy, for 84,000 years they ruled the realm, and for 84,000 years they led the spiritual life after going forth here in this mango grove.*This totals 28.224 billion years, while the current estimate of the age of the Universe is half that at about 13.8 billion years; we are estimated to be less than half way through the current Universe. Thus the Buddhist scope of time falls within the same order of magnitude as modern cosmology. Similar durations emerge from different contexts in the suttas. The lifespan of the lowest Brahma realm is implied to be 37 billion years (AN 3.70:34.4), while the duration in hell is about 25 billion (AN 10.89:15.3 = Snp 3.10:8.1). And having developed the four divine meditations, when their bodies broke up, after death, they were reborn in a good place, a realm of divinity.

Rañño kho panānanda, maghadevassa puttapaputtakā tassa paramparā caturāsītirājasahassāni imasmiṁyeva maghadevaambavane kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajiṁsu. Te mettāsahagatena cetasā ekaṁ disaṁ pharitvā vihariṁsu, tathā dutiyaṁ, tathā tatiyaṁ, tathā catutthaṁ; iti uddhamadho tiriyaṁ sabbadhi sabbattatāya sabbāvantaṁ lokaṁ mettāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyābajjhena pharitvā vihariṁsu. Karuṇāsahagatena cetasā … muditāsahagatena cetasā … upekkhāsahagatena cetasā ekaṁ disaṁ pharitvā vihariṁsu, tathā dutiyaṁ, tathā tatiyaṁ, tathā catutthaṁ; iti uddhamadho tiriyaṁ sabbadhi sabbattatāya sabbāvantaṁ lokaṁ upekkhāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyābajjhena pharitvā vihariṁsu. Caturāsītivassasahassāni kumārakīḷitaṁ kīḷiṁsu, caturāsītivassasahassāni oparajjaṁ kāresuṁ, caturāsītivassasahassāni rajjaṁ kāresuṁ, caturāsītivassasahassāni imasmiṁyeva maghadevaambavane agārasmā anagāriyaṁ pabbajitā brahmacariyamacariṁsu. Te cattāro brahmavihāre bhāvetvā kāyassa bhedā paraṁ maraṇā brahmalokūpagā ahesuṁ.

And a lineage of 84,000 kings, sons of sons of King Maghadeva, shaved off their hair and beard, dressed in ocher robes, and went forth from the lay life to homelessness here in this mango grove. Rañño kho panānanda, maghadevassa puttapaputtakā tassa paramparā caturāsītirājasahassāni imasmiṁyeva maghadevaambavane kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajiṁsu. They meditated spreading a heart full of love … Te mettāsahagatena cetasā ekaṁ disaṁ pharitvā vihariṁsu, tathā dutiyaṁ, tathā tatiyaṁ, tathā catutthaṁ; iti uddhamadho tiriyaṁ sabbadhi sabbattatāya sabbāvantaṁ lokaṁ mettāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyābajjhena pharitvā vihariṁsu. compassion … Karuṇāsahagatena cetasā … rejoicing … muditāsahagatena cetasā … equanimity to one direction, and to the second, and to the third, and to the fourth. In the same way above, below, across, everywhere, all around, they spread a heart full of equanimity to the whole world—abundant, expansive, limitless, free of enmity and ill will. upekkhāsahagatena cetasā ekaṁ disaṁ pharitvā vihariṁsu, tathā dutiyaṁ, tathā tatiyaṁ, tathā catutthaṁ; iti uddhamadho tiriyaṁ sabbadhi sabbattatāya sabbāvantaṁ lokaṁ upekkhāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyābajjhena pharitvā vihariṁsu. For 84,000 years they played games as a child, for 84,000 years they acted as viceroy, for 84,000 years they ruled the realm, and for 84,000 years they led the spiritual life after going forth here in this mango grove.*This totals 28.224 billion years, while the current estimate of the age of the Universe is half that at about 13.8 billion years; we are estimated to be less than half way through the current Universe. Thus the Buddhist scope of time falls within the same order of magnitude as modern cosmology. Similar durations emerge from different contexts in the suttas. The lifespan of the lowest Brahma realm is implied to be 37 billion years (AN 3.70:34.4), while the duration in hell is about 25 billion (AN 10.89:15.3 = Snp 3.10:8.1).Caturāsītivassasahassāni kumārakīḷitaṁ kīḷiṁsu, caturāsītivassasahassāni oparajjaṁ kāresuṁ, caturāsītivassasahassāni rajjaṁ kāresuṁ, caturāsītivassasahassāni imasmiṁyeva maghadevaambavane agārasmā anagāriyaṁ pabbajitā brahmacariyamacariṁsu. And having developed the four divine meditations, when their bodies broke up, after death, they were reborn in a good place, a realm of divinity. Te cattāro brahmavihāre bhāvetvā kāyassa bhedā paraṁ maraṇā brahmalokūpagā ahesuṁ.

Nimi was the last of those kings, a just and principled king, a great king who stood by his duty.*Nimi is widely known in Sanskrit literature as one of the three main sons of Ikṣvāku (Okkāka), the legendary ancestor of the solar dynasty and the source of the Sakyan royal lineage (Bhāgavata Purāṇa 9.6.4). As the king of Videha, Nimi was the direct ancestor of Mahājanaka (Rāmāyaṇa 1.71.3). While his legends underwent proliferation, it seems the kernel of the story is common, as Mahābhārata says that “Nimi, the ruler of the Videhas, gave away his kingdom” (14.234 of Kisari Mohan Ganguli’s translation). He justly treated brahmins and householders, and people of town and country. And he observed the sabbath on the fourteenth, fifteenth, and eighth of the fortnight.

Nimi tesaṁ rājā pacchimako ahosi dhammiko dhammarājā dhamme ṭhito mahārājā;*rājā → rājānaṁ (bj, pts1ed) dhammaṁ carati brāhmaṇagahapatikesu negamesu ceva jānapadesu ca; uposathañca upavasati cātuddasiṁ pañcadasiṁ aṭṭhamiñca pakkhassa.

Nimi was the last of those kings, a just and principled king, a great king who stood by his duty.*Nimi is widely known in Sanskrit literature as one of the three main sons of Ikṣvāku (Okkāka), the legendary ancestor of the solar dynasty and the source of the Sakyan royal lineage (Bhāgavata Purāṇa 9.6.4). As the king of Videha, Nimi was the direct ancestor of Mahājanaka (Rāmāyaṇa 1.71.3). While his legends underwent proliferation, it seems the kernel of the story is common, as Mahābhārata says that “Nimi, the ruler of the Videhas, gave away his kingdom” (14.234 of Kisari Mohan Ganguli’s translation).Nimi tesaṁ rājā pacchimako ahosi dhammiko dhammarājā dhamme ṭhito mahārājā;*rājā → rājānaṁ (bj, pts1ed)He justly treated brahmins and householders, and people of town and country. dhammaṁ carati brāhmaṇagahapatikesu negamesu ceva jānapadesu ca; And he observed the sabbath on the fourteenth, fifteenth, and eighth of the fortnight. uposathañca upavasati cātuddasiṁ pañcadasiṁ aṭṭhamiñca pakkhassa.

Once upon a time, Ānanda, while the gods of the thirty-three were sitting together in the Hall of Clear Right, this discussion came up among them: ‘The people of Videha are so fortunate, so very fortunate to have Nimi as their king. He is a just and principled king, a great king who stands by his duty. He justly treats brahmins and householders, and people of town and country. And he observes the sabbath on the fourteenth, fifteenth, and eighth of the fortnight.’

Bhūtapubbaṁ, ānanda, devānaṁ tāvatiṁsānaṁ sudhammāyaṁ sabhāyaṁ sannisinnānaṁ sannipatitānaṁ ayamantarākathā udapādi: ‘lābhā vata, bho, videhānaṁ, suladdhaṁ vata, bho, videhānaṁ, yesaṁ nimi rājā dhammiko dhammarājā dhamme ṭhito mahārājā; dhammaṁ carati brāhmaṇagahapatikesu negamesu ceva jānapadesu ca; uposathañca upavasati cātuddasiṁ pañcadasiṁ aṭṭhamiñca pakkhassā’ti.

Once upon a time, Ānanda, while the gods of the thirty-three were sitting together in the Hall of Clear Right, this discussion came up among them: Bhūtapubbaṁ, ānanda, devānaṁ tāvatiṁsānaṁ sudhammāyaṁ sabhāyaṁ sannisinnānaṁ sannipatitānaṁ ayamantarākathā udapādi: ‘The people of Videha are so fortunate, so very fortunate ‘lābhā vata, bho, videhānaṁ, suladdhaṁ vata, bho, videhānaṁ, to have Nimi as their king. He is a just and principled king, a great king who stands by his duty. yesaṁ nimi rājā dhammiko dhammarājā dhamme ṭhito mahārājā; He justly treats brahmins and householders, and people of town and country. dhammaṁ carati brāhmaṇagahapatikesu negamesu ceva jānapadesu ca; And he observes the sabbath on the fourteenth, fifteenth, and eighth of the fortnight.’ uposathañca upavasati cātuddasiṁ pañcadasiṁ aṭṭhamiñca pakkhassā’ti.

Then Sakka, lord of gods, addressed the gods of the thirty-three, ‘Good fellows, would you like to see King Nimi?’

Atha kho, ānanda, sakko devānamindo deve tāvatiṁse āmantesi: ‘iccheyyātha no tumhe, mārisā, nimiṁ rājānaṁ daṭṭhun’ti?

Then Sakka, lord of gods, addressed the gods of the thirty-three, Atha kho, ānanda, sakko devānamindo deve tāvatiṁse āmantesi: ‘Good fellows, would you like to see King Nimi?’ ‘iccheyyātha no tumhe, mārisā, nimiṁ rājānaṁ daṭṭhun’ti?

Now at that time it was the fifteenth day sabbath, and King Nimi had bathed his head and was sitting upstairs in the royal longhouse to observe the sabbath. Then, as easily as a strong person would extend or contract their arm, Sakka vanished from the thirty-three gods and reappeared in front of King Nimi. He said to the king, ‘You’re fortunate, great king, so very fortunate. The gods of the thirty-three were sitting together in the Hall of Clear Right, where they were singing your praises.*For “sing his praises” (kittayamānarūpā) see DN 18:4.8. They would like to see you. I shall send a chariot harnessed with a thousand thoroughbreds for you, great king. Mount the heavenly chariot, great king, without wavering!’ King Nimi consented with silence.

Tena kho pana, ānanda, samayena nimi rājā tadahuposathe pannarase sīsaṁnhāto uposathiko uparipāsādavaragato nisinno hoti.*sīsaṁnhāto → sasīsaṁ nahāto (bj); sīsanhāto (sya-all, km); sīsaṁ nahāto (pts1ed) Atha kho, ānanda, sakko devānamindo—seyyathāpi nāma balavā puriso samiñjitaṁ vā bāhaṁ pasāreyya, pasāritaṁ vā bāhaṁ samiñjeyya; evameva—devesu tāvatiṁsesu antarahito nimissa rañño pamukhe pāturahosi. Atha kho, ānanda, sakko devānamindo nimiṁ rājānaṁ etadavoca: ‘lābhā te, mahārāja, suladdhaṁ te, mahārāja. Devā, mahārāja, tāvatiṁsā sudhammāyaṁ sabhāyaṁ kittayamānarūpā sannisinnā: “lābhā vata, bho, videhānaṁ, suladdhaṁ vata, bho, videhānaṁ, yesaṁ nimi rājā dhammiko dhammarājā dhamme ṭhito mahārājā; dhammaṁ carati brāhmaṇagahapatikesu negamesu ceva jānapadesu ca; uposathañca upavasati cātuddasiṁ pañcadasiṁ aṭṭhamiñca pakkhassā”ti. Devā te, mahārāja, tāvatiṁsā dassanakāmā. Tassa te ahaṁ, mahārāja, sahassayuttaṁ ājaññarathaṁ pahiṇissāmi; abhiruheyyāsi, mahārāja, dibbaṁ yānaṁ avikampamāno’ti. Adhivāsesi kho, ānanda, nimi rājā tuṇhībhāvena.

Now at that time it was the fifteenth day sabbath, and King Nimi had bathed his head and was sitting upstairs in the royal longhouse to observe the sabbath. Tena kho pana, ānanda, samayena nimi rājā tadahuposathe pannarase sīsaṁnhāto uposathiko uparipāsādavaragato nisinno hoti.*sīsaṁnhāto → sasīsaṁ nahāto (bj); sīsanhāto (sya-all, km); sīsaṁ nahāto (pts1ed)Then, as easily as a strong person would extend or contract their arm, Sakka vanished from the thirty-three gods and reappeared in front of King Nimi. Atha kho, ānanda, sakko devānamindo—seyyathāpi nāma balavā puriso samiñjitaṁ vā bāhaṁ pasāreyya, pasāritaṁ vā bāhaṁ samiñjeyya; evameva—devesu tāvatiṁsesu antarahito nimissa rañño pamukhe pāturahosi. He said to the king, Atha kho, ānanda, sakko devānamindo nimiṁ rājānaṁ etadavoca: ‘You’re fortunate, great king, so very fortunate. ‘lābhā te, mahārāja, suladdhaṁ te, mahārāja. The gods of the thirty-three were sitting together in the Hall of Clear Right, where they were singing your praises.*For “sing his praises” (kittayamānarūpā) see DN 18:4.8.Devā, mahārāja, tāvatiṁsā sudhammāyaṁ sabhāyaṁ kittayamānarūpā sannisinnā: “lābhā vata, bho, videhānaṁ, suladdhaṁ vata, bho, videhānaṁ, yesaṁ nimi rājā dhammiko dhammarājā dhamme ṭhito mahārājā; dhammaṁ carati brāhmaṇagahapatikesu negamesu ceva jānapadesu ca; uposathañca upavasati cātuddasiṁ pañcadasiṁ aṭṭhamiñca pakkhassā”ti. They would like to see you. Devā te, mahārāja, tāvatiṁsā dassanakāmā. I shall send a chariot harnessed with a thousand thoroughbreds for you, great king. Tassa te ahaṁ, mahārāja, sahassayuttaṁ ājaññarathaṁ pahiṇissāmi; Mount the heavenly chariot, great king, without wavering!’ abhiruheyyāsi, mahārāja, dibbaṁ yānaṁ avikampamāno’ti. King Nimi consented with silence. Adhivāsesi kho, ānanda, nimi rājā tuṇhībhāvena.

Then Sakka, lord of gods, addressed his chariot handler Mātali, ‘Come, dear Mātali, harness the chariot with a thousand thoroughbreds. Then go to King Nimi and say, “Great king, this chariot has been sent for you by Sakka, lord of gods. Mount the heavenly chariot, great king, without wavering!”’

Atha kho, ānanda, sakko devānamindo mātaliṁ saṅgāhakaṁ āmantesi: ‘ehi tvaṁ, samma mātali, sahassayuttaṁ ājaññarathaṁ yojetvā nimiṁ rājānaṁ upasaṅkamitvā evaṁ vadehi— ayaṁ te, mahārāja, sahassayutto ājaññaratho sakkena devānamindena pesito; abhiruheyyāsi, mahārāja, dibbaṁ yānaṁ avikampamāno’ti.

Then Sakka, lord of gods, addressed his chariot handler Mātali, Atha kho, ānanda, sakko devānamindo mātaliṁ saṅgāhakaṁ āmantesi: ‘Come, dear Mātali, harness the chariot with a thousand thoroughbreds. Then go to King Nimi and say, ‘ehi tvaṁ, samma mātali, sahassayuttaṁ ājaññarathaṁ yojetvā nimiṁ rājānaṁ upasaṅkamitvā evaṁ vadehi—“Great king, this chariot has been sent for you by Sakka, lord of gods. ayaṁ te, mahārāja, sahassayutto ājaññaratho sakkena devānamindena pesito; Mount the heavenly chariot, great king, without wavering!”’ abhiruheyyāsi, mahārāja, dibbaṁ yānaṁ avikampamāno’ti.

‘Yes, lord,’ replied Mātali. He did as Sakka asked, and said to the king, ‘Great king, this chariot has been sent for you by Sakka, lord of gods. Mount the heavenly chariot, great king, without wavering! But which way should we go—the way of those who experience the result of bad deeds, or the way of those who experience the result of good deeds?’

‘Evaṁ, bhaddantavā’ti kho, ānanda, mātali saṅgāhako sakkassa devānamindassa paṭissutvā sahassayuttaṁ ājaññarathaṁ yojetvā nimiṁ rājānaṁ upasaṅkamitvā etadavoca: ‘ayaṁ te, mahārāja, sahassayutto ājaññaratho sakkena devānamindena pesito; abhiruha, mahārāja, dibbaṁ yānaṁ avikampamāno. Api ca, mahārāja, katamena taṁ nemi, yena vā pāpakammā pāpakānaṁ kammānaṁ vipākaṁ paṭisaṁvedenti, yena vā kalyāṇakammā kalyāṇakammānaṁ vipākaṁ paṭisaṁvedentī’ti?

‘Yes, lord,’ replied Mātali. He did as Sakka asked, and said to the king, ‘Evaṁ, bhaddantavā’ti kho, ānanda, mātali saṅgāhako sakkassa devānamindassa paṭissutvā sahassayuttaṁ ājaññarathaṁ yojetvā nimiṁ rājānaṁ upasaṅkamitvā etadavoca: ‘Great king, this chariot has been sent for you by Sakka, lord of gods. ‘ayaṁ te, mahārāja, sahassayutto ājaññaratho sakkena devānamindena pesito; Mount the heavenly chariot, great king, without wavering! abhiruha, mahārāja, dibbaṁ yānaṁ avikampamāno. But which way should we go—the way of those who experience the result of bad deeds, or the way of those who experience the result of good deeds?’ Api ca, mahārāja, katamena taṁ nemi, yena vā pāpakammā pāpakānaṁ kammānaṁ vipākaṁ paṭisaṁvedenti, yena vā kalyāṇakammā kalyāṇakammānaṁ vipākaṁ paṭisaṁvedentī’ti?

Mātali brought King Nimi to the Hall of Clear Right. Sakka saw King Nimi coming off in the distance, and said to him: ‘Come, great king! Welcome, great king! The gods of the thirty-three who wanted to see you were sitting together in the Hall of Clear Right, where they were singing your praises. The gods of the thirty-three would like to see you. Enjoy heavenly glory among the gods!’

Sampavesesi kho, ānanda, mātali, saṅgāhako nimiṁ rājānaṁ sudhammaṁ sabhaṁ.*Sampavesesi → sampāpesi (bj, pts1ed); saṁpavesi (sya-all) Addasā kho, ānanda, sakko devānamindo nimiṁ rājānaṁ dūratova āgacchantaṁ. Disvāna nimiṁ rājānaṁ etadavoca: ‘ehi kho, mahārāja. Svāgataṁ, mahārāja. Devā te dassanakāmā, mahārāja, tāvatiṁsā sudhammāyaṁ sabhāyaṁ kittayamānarūpā sannisinnā: “lābhā vata, bho, videhānaṁ, suladdhaṁ vata, bho, videhānaṁ, yesaṁ nimi rājā dhammiko dhammarājā dhamme ṭhito mahārājā; dhammaṁ carati brāhmaṇagahapatikesu negamesu ceva jānapadesu ca; uposathañca upavasati cātuddasiṁ pañcadasiṁ aṭṭhamiñca pakkhassā”ti. Devā te, mahārāja, tāvatiṁsā dassanakāmā. Abhirama, mahārāja, devesu devānubhāvenā’ti.

Mātali brought King Nimi to the Hall of Clear Right. Sampavesesi kho, ānanda, mātali, saṅgāhako nimiṁ rājānaṁ sudhammaṁ sabhaṁ.*Sampavesesi → sampāpesi (bj, pts1ed); saṁpavesi (sya-all)Sakka saw King Nimi coming off in the distance, Addasā kho, ānanda, sakko devānamindo nimiṁ rājānaṁ dūratova āgacchantaṁ. and said to him: Disvāna nimiṁ rājānaṁ etadavoca: ‘Come, great king! ‘ehi kho, mahārāja. Welcome, great king! Svāgataṁ, mahārāja. The gods of the thirty-three who wanted to see you were sitting together in the Hall of Clear Right, where they were singing your praises. Devā te dassanakāmā, mahārāja, tāvatiṁsā sudhammāyaṁ sabhāyaṁ kittayamānarūpā sannisinnā: “lābhā vata, bho, videhānaṁ, suladdhaṁ vata, bho, videhānaṁ, yesaṁ nimi rājā dhammiko dhammarājā dhamme ṭhito mahārājā; dhammaṁ carati brāhmaṇagahapatikesu negamesu ceva jānapadesu ca; uposathañca upavasati cātuddasiṁ pañcadasiṁ aṭṭhamiñca pakkhassā”ti. The gods of the thirty-three would like to see you. Devā te, mahārāja, tāvatiṁsā dassanakāmā. Enjoy heavenly glory among the gods!’ Abhirama, mahārāja, devesu devānubhāvenā’ti.

‘Enough, good fellow. Send me back to Mithilā right away. That way I shall justly treat brahmins and householders, and people of town and country. And I shall observe the sabbath on the fourteenth, fifteenth, and eighth of the fortnight.’*PTS and BJT editions have the expected upavasissāmi (“I shall observe”) for Mahāsaṅgīti’s upavasāmi (“I observe”).

‘Alaṁ, mārisa, tattheva maṁ mithilaṁ paṭinetu. Tathāhaṁ dhammaṁ carissāmi brāhmaṇagahapatikesu negamesu ceva jānapadesu ca; uposathañca upavasāmi cātuddasiṁ pañcadasiṁ aṭṭhamiñca pakkhassā’ti.

‘Enough, good fellow. Send me back to Mithilā right away. ‘Alaṁ, mārisa, tattheva maṁ mithilaṁ paṭinetu. That way I shall justly treat brahmins and householders, and people of town and country. Tathāhaṁ dhammaṁ carissāmi brāhmaṇagahapatikesu negamesu ceva jānapadesu ca; And I shall observe the sabbath on the fourteenth, fifteenth, and eighth of the fortnight.’*PTS and BJT editions have the expected upavasissāmi (“I shall observe”) for Mahāsaṅgīti’s upavasāmi (“I observe”).uposathañca upavasāmi cātuddasiṁ pañcadasiṁ aṭṭhamiñca pakkhassā’ti.

Then Sakka, lord of gods, addressed his chariot handler Mātali, ‘Come, dear Mātali, harness the chariot with a thousand thoroughbreds and send King Nimi back to Mithilā right away.’

Atha kho, ānanda, sakko devānamindo mātaliṁ saṅgāhakaṁ āmantesi: ‘ehi tvaṁ, samma mātali, sahassayuttaṁ ājaññarathaṁ yojetvā nimiṁ rājānaṁ tattheva mithilaṁ paṭinehī’ti.

Then Sakka, lord of gods, addressed his chariot handler Mātali, Atha kho, ānanda, sakko devānamindo mātaliṁ saṅgāhakaṁ āmantesi: ‘Come, dear Mātali, harness the chariot with a thousand thoroughbreds and send King Nimi back to Mithilā right away.’ ‘ehi tvaṁ, samma mātali, sahassayuttaṁ ājaññarathaṁ yojetvā nimiṁ rājānaṁ tattheva mithilaṁ paṭinehī’ti.

‘Yes, lord,’ replied Mātali, and did as Sakka asked. And there King Nimi justly treated his people, and observed the sabbath.

‘Evaṁ, bhaddantavā’ti kho, ānanda, mātali saṅgāhako sakkassa devānamindassa paṭissutvā sahassayuttaṁ ājaññarathaṁ yojetvā nimiṁ rājānaṁ tattheva mithilaṁ paṭinesi. Tatra sudaṁ, ānanda, nimi rājā dhammaṁ carati brāhmaṇagahapatikesu negamesu ceva jānapadesu ca, uposathañca upavasati cātuddasiṁ pañcadasiṁ aṭṭhamiñca pakkhassāti.

‘Yes, lord,’ replied Mātali, and did as Sakka asked. ‘Evaṁ, bhaddantavā’ti kho, ānanda, mātali saṅgāhako sakkassa devānamindassa paṭissutvā sahassayuttaṁ ājaññarathaṁ yojetvā nimiṁ rājānaṁ tattheva mithilaṁ paṭinesi. And there King Nimi justly treated his people, and observed the sabbath. Tatra sudaṁ, ānanda, nimi rājā dhammaṁ carati brāhmaṇagahapatikesu negamesu ceva jānapadesu ca, uposathañca upavasati cātuddasiṁ pañcadasiṁ aṭṭhamiñca pakkhassāti.

Then, after many years, many hundred years, many thousand years had passed, King Nimi addressed his barber, ‘My dear barber, when you see grey hairs growing on my head, please tell me.’ And all unfolded as before.

Atha kho, ānanda, nimi rājā bahūnaṁ vassānaṁ bahūnaṁ vassasatānaṁ bahūnaṁ vassasahassānaṁ accayena kappakaṁ āmantesi: ‘yadā me, samma kappaka, passeyyāsi sirasmiṁ palitāni jātāni, atha me āroceyyāsī’ti. ‘Evaṁ, devā’ti kho, ānanda, kappako nimissa rañño paccassosi. Addasā kho, ānanda, kappako bahūnaṁ vassānaṁ bahūnaṁ vassasatānaṁ bahūnaṁ vassasahassānaṁ accayena nimissa rañño sirasmiṁ palitāni jātāni. Disvāna nimiṁ rājānaṁ etadavoca: ‘pātubhūtā kho devassa devadūtā; dissanti sirasmiṁ palitāni jātānī’ti. ‘Tena hi, samma kappaka, tāni palitāni sādhukaṁ saṇḍāsena uddharitvā mama añjalismiṁ patiṭṭhāpehī’ti. ‘Evaṁ, devā’ti kho, ānanda, kappako nimissa rañño paṭissutvā tāni palitāni sādhukaṁ saṇḍāsena uddharitvā nimissa rañño añjalismiṁ patiṭṭhāpesi. Atha kho, ānanda, nimi rājā kappakassa gāmavaraṁ datvā jeṭṭhaputtaṁ kumāraṁ āmantāpetvā etadavoca: ‘pātubhūtā kho me, tāta kumāra, devadūtā; dissanti sirasmiṁ palitāni jātāni; bhuttā kho pana me mānusakā kāmā; samayo dibbe kāme pariyesituṁ. Ehi tvaṁ, tāta kumāra, imaṁ rajjaṁ paṭipajja. Ahaṁ pana kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajissāmi. Tena hi, tāta kumāra, yadā tvampi passeyyāsi sirasmiṁ palitāni jātāni, atha kappakassa gāmavaraṁ datvā jeṭṭhaputtaṁ kumāraṁ sādhukaṁ rajje samanusāsitvā kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajeyyāsi. Yena me idaṁ kalyāṇaṁ vattaṁ nihitaṁ anuppavatteyyāsi, mā kho me tvaṁ antimapuriso ahosi. Yasmiṁ kho, tāta kumāra, purisayuge vattamāne evarūpassa kalyāṇassa vattassa samucchedo hoti so tesaṁ antimapuriso hoti. Taṁ tāhaṁ, tāta kumāra, evaṁ vadāmi: “yena me idaṁ kalyāṇaṁ vattaṁ nihitaṁ anuppavatteyyāsi, mā kho me tvaṁ antimapuriso ahosī”’ti.

Then, after many years, many hundred years, many thousand years had passed, King Nimi addressed his barber, Atha kho, ānanda, nimi rājā bahūnaṁ vassānaṁ bahūnaṁ vassasatānaṁ bahūnaṁ vassasahassānaṁ accayena kappakaṁ āmantesi: ‘My dear barber, when you see grey hairs growing on my head, please tell me.’ ‘yadā me, samma kappaka, passeyyāsi sirasmiṁ palitāni jātāni, atha me āroceyyāsī’ti. And all unfolded as before. ‘Evaṁ, devā’ti kho, ānanda, kappako nimissa rañño paccassosi. Addasā kho, ānanda, kappako bahūnaṁ vassānaṁ bahūnaṁ vassasatānaṁ bahūnaṁ vassasahassānaṁ accayena nimissa rañño sirasmiṁ palitāni jātāni. Disvāna nimiṁ rājānaṁ etadavoca: ‘pātubhūtā kho devassa devadūtā; dissanti sirasmiṁ palitāni jātānī’ti. ‘Tena hi, samma kappaka, tāni palitāni sādhukaṁ saṇḍāsena uddharitvā mama añjalismiṁ patiṭṭhāpehī’ti. ‘Evaṁ, devā’ti kho, ānanda, kappako nimissa rañño paṭissutvā tāni palitāni sādhukaṁ saṇḍāsena uddharitvā nimissa rañño añjalismiṁ patiṭṭhāpesi. Atha kho, ānanda, nimi rājā kappakassa gāmavaraṁ datvā jeṭṭhaputtaṁ kumāraṁ āmantāpetvā etadavoca: ‘pātubhūtā kho me, tāta kumāra, devadūtā; dissanti sirasmiṁ palitāni jātāni; bhuttā kho pana me mānusakā kāmā; samayo dibbe kāme pariyesituṁ. Ehi tvaṁ, tāta kumāra, imaṁ rajjaṁ paṭipajja. Ahaṁ pana kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajissāmi. Tena hi, tāta kumāra, yadā tvampi passeyyāsi sirasmiṁ palitāni jātāni, atha kappakassa gāmavaraṁ datvā jeṭṭhaputtaṁ kumāraṁ sādhukaṁ rajje samanusāsitvā kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajeyyāsi. Yena me idaṁ kalyāṇaṁ vattaṁ nihitaṁ anuppavatteyyāsi, mā kho me tvaṁ antimapuriso ahosi. Yasmiṁ kho, tāta kumāra, purisayuge vattamāne evarūpassa kalyāṇassa vattassa samucchedo hoti so tesaṁ antimapuriso hoti. Taṁ tāhaṁ, tāta kumāra, evaṁ vadāmi: “yena me idaṁ kalyāṇaṁ vattaṁ nihitaṁ anuppavatteyyāsi, mā kho me tvaṁ antimapuriso ahosī”’ti.

And having developed the four divine meditations, when his body broke up, after death, King Nimi was reborn in a good place, a realm of divinity.

Atha kho, ānanda, nimi rājā kappakassa gāmavaraṁ datvā jeṭṭhaputtaṁ kumāraṁ sādhukaṁ rajje samanusāsitvā imasmiṁyeva maghadevaambavane kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbaji. So mettāsahagatena cetasā ekaṁ disaṁ pharitvā vihāsi, tathā dutiyaṁ, tathā tatiyaṁ, tathā catutthaṁ; iti uddhamadho tiriyaṁ sabbadhi sabbattatāya sabbāvantaṁ lokaṁ mettāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyābajjhena pharitvā vihāsi. Karuṇāsahagatena cetasā … muditāsahagatena cetasā … upekkhāsahagatena cetasā ekaṁ disaṁ pharitvā vihāsi, tathā dutiyaṁ, tathā tatiyaṁ, tathā catutthaṁ; iti uddhamadho tiriyaṁ sabbadhi sabbattatāya sabbāvantaṁ lokaṁ upekkhāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyābajjhena pharitvā vihāsi. Nimi kho panānanda, rājā caturāsītivassasahassāni kumārakīḷitaṁ kīḷi, caturāsītivassasahassāni oparajjaṁ kāresi, caturāsītivassasahassāni rajjaṁ kāresi, caturāsītivassasahassāni imasmiṁyeva maghadevaambavane agārasmā anagāriyaṁ pabbajito brahmacariyamacari. So cattāro brahmavihāre bhāvetvā kāyassa bhedā paraṁ maraṇā brahmalokūpago ahosi.

Atha kho, ānanda, nimi rājā kappakassa gāmavaraṁ datvā jeṭṭhaputtaṁ kumāraṁ sādhukaṁ rajje samanusāsitvā imasmiṁyeva maghadevaambavane kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbaji. So mettāsahagatena cetasā ekaṁ disaṁ pharitvā vihāsi, tathā dutiyaṁ, tathā tatiyaṁ, tathā catutthaṁ; iti uddhamadho tiriyaṁ sabbadhi sabbattatāya sabbāvantaṁ lokaṁ mettāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyābajjhena pharitvā vihāsi. Karuṇāsahagatena cetasā … muditāsahagatena cetasā … upekkhāsahagatena cetasā ekaṁ disaṁ pharitvā vihāsi, tathā dutiyaṁ, tathā tatiyaṁ, tathā catutthaṁ; iti uddhamadho tiriyaṁ sabbadhi sabbattatāya sabbāvantaṁ lokaṁ upekkhāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyābajjhena pharitvā vihāsi. Nimi kho panānanda, rājā caturāsītivassasahassāni kumārakīḷitaṁ kīḷi, caturāsītivassasahassāni oparajjaṁ kāresi, caturāsītivassasahassāni rajjaṁ kāresi, caturāsītivassasahassāni imasmiṁyeva maghadevaambavane agārasmā anagāriyaṁ pabbajito brahmacariyamacari. And having developed the four divine meditations, when his body broke up, after death, King Nimi was reborn in a good place, a realm of divinity. So cattāro brahmavihāre bhāvetvā kāyassa bhedā paraṁ maraṇā brahmalokūpago ahosi.

But King Nimi had a son named Kaḷāra Janaka.*The Janakas were the famed kingly house of Videha, here framed as the source of the kingdom’s decline. A King Janaka was Sītā’s father in the Rāmāyaṇa, and one discussed philosophy with Yājñavalkya in the Bṛhadāraṇyaka Upaniṣad. A Janaka is also featured in the Jātakas (Ja 539). It seems impossible to determine which, if any, are the same person. He didn’t go forth from the lay life to homelessness. He broke that good practice. He was their final man.

Nimissa kho panānanda, rañño kaḷārajanako nāma putto ahosi. Na so agārasmā anagāriyaṁ pabbaji. So taṁ kalyāṇaṁ vattaṁ samucchindi. So tesaṁ antimapuriso ahosi.

But King Nimi had a son named Kaḷāra Janaka.*The Janakas were the famed kingly house of Videha, here framed as the source of the kingdom’s decline. A King Janaka was Sītā’s father in the Rāmāyaṇa, and one discussed philosophy with Yājñavalkya in the Bṛhadāraṇyaka Upaniṣad. A Janaka is also featured in the Jātakas (Ja 539). It seems impossible to determine which, if any, are the same person.Nimissa kho panānanda, rañño kaḷārajanako nāma putto ahosi. He didn’t go forth from the lay life to homelessness. Na so agārasmā anagāriyaṁ pabbaji. He broke that good practice. So taṁ kalyāṇaṁ vattaṁ samucchindi. He was their final man. So tesaṁ antimapuriso ahosi.

Ānanda, you might think, ‘Surely King Maghadeva, by whom that good practice was founded, must have been someone else at that time?’ But you should not see it like this. I myself was King Maghadeva at that time. I was the one who founded that good practice, which was kept up by those who came after.

Siyā kho pana te, ānanda, evamassa: ‘añño nūna tena samayena rājā maghadevo ahosi, yena taṁ kalyāṇaṁ vattaṁ nihitan’ti.*yena taṁ kalyāṇaṁ vattaṁ nihitan’ti → yo taṁ kalyāṇaṁ vattaṁ nihinīti (si) Na kho panetaṁ, ānanda, evaṁ daṭṭhabbaṁ. Ahaṁ tena samayena rājā maghadevo ahosiṁ. Ahaṁ taṁ kalyāṇaṁ vattaṁ nihiniṁ, mayā taṁ kalyāṇaṁ vattaṁ nihitaṁ; pacchimā janatā anuppavattesi.

Ānanda, you might think, Siyā kho pana te, ānanda, evamassa: ‘Surely King Maghadeva, by whom that good practice was founded, must have been someone else at that time?’ ‘añño nūna tena samayena rājā maghadevo ahosi, yena taṁ kalyāṇaṁ vattaṁ nihitan’ti.*yena taṁ kalyāṇaṁ vattaṁ nihitan’ti → yo taṁ kalyāṇaṁ vattaṁ nihinīti (si)But you should not see it like this. Na kho panetaṁ, ānanda, evaṁ daṭṭhabbaṁ. I myself was King Maghadeva at that time. Ahaṁ tena samayena rājā maghadevo ahosiṁ. I was the one who founded that good practice, Ahaṁ taṁ kalyāṇaṁ vattaṁ nihiniṁ, mayā taṁ kalyāṇaṁ vattaṁ nihitaṁ; which was kept up by those who came after. pacchimā janatā anuppavattesi.

But that good practice doesn’t lead to disillusionment, dispassion, cessation, peace, insight, awakening, and extinguishment. It only leads as far as rebirth in the realm of divinity.*According to the doctrine of the “perfections” (pāramī), which emerged around two to four centuries after the Buddha’s passing, the practices he undertook in past lives laid the foundation for awakening in this life. Here, however, the Buddha states that his former practices did not lead to awakening. Rather, since they were based on the wrong view of eternal bliss in the Brahmā realm, they only led to a good rebirth so long as that kamma lasted. It is the eightfold path, which the Buddha discovered in his final life, which leads to awakening. The same saying in a similar context is found at DN 19:61.4. But now I have founded a good practice that does lead to disillusionment, dispassion, cessation, peace, insight, awakening, and extinguishment.

Taṁ kho panānanda, kalyāṇaṁ vattaṁ na nibbidāya na virāgāya na nirodhāya na upasamāya na abhiññāya na sambodhāya na nibbānāya saṁvattati, yāvadeva brahmalokūpapattiyā. Idaṁ kho panānanda, etarahi mayā kalyāṇaṁ vattaṁ nihitaṁ ekantanibbidāya virāgāya nirodhāya upasamāya abhiññāya sambodhāya nibbānāya saṁvattati.

But that good practice doesn’t lead to disillusionment, dispassion, cessation, peace, insight, awakening, and extinguishment. It only leads as far as rebirth in the realm of divinity.*According to the doctrine of the “perfections” (pāramī), which emerged around two to four centuries after the Buddha’s passing, the practices he undertook in past lives laid the foundation for awakening in this life. Here, however, the Buddha states that his former practices did not lead to awakening. Rather, since they were based on the wrong view of eternal bliss in the Brahmā realm, they only led to a good rebirth so long as that kamma lasted. It is the eightfold path, which the Buddha discovered in his final life, which leads to awakening. The same saying in a similar context is found at DN 19:61.4.Taṁ kho panānanda, kalyāṇaṁ vattaṁ na nibbidāya na virāgāya na nirodhāya na upasamāya na abhiññāya na sambodhāya na nibbānāya saṁvattati, yāvadeva brahmalokūpapattiyā. But now I have founded a good practice that does lead to disillusionment, dispassion, cessation, peace, insight, awakening, and extinguishment. Idaṁ kho panānanda, etarahi mayā kalyāṇaṁ vattaṁ nihitaṁ ekantanibbidāya virāgāya nirodhāya upasamāya abhiññāya sambodhāya nibbānāya saṁvattati.

And what is that good practice? It is simply this noble eightfold path, that is: right view, right purpose, right speech, right action, right livelihood, right effort, right mindfulnesssatiAtención plena, memoria, poderes de referencia y retención. En algunos contextos, la palabra sati cuando se usa sola cubre también la alerta (sampajañña).Ver en el glosario, and right immersion. This is the good practice I have now founded that leads to disillusionment, dispassion, cessation, peace, insight, awakening, and extinguishment.

Katamañcānanda, etarahi mayā kalyāṇaṁ vattaṁ nihitaṁ ekantanibbidāya virāgāya nirodhāya upasamāya abhiññāya sambodhāya nibbānāya saṁvattati? Ayameva ariyo aṭṭhaṅgiko maggo, seyyathidaṁ— 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, 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. Idaṁ kho, ānanda, etarahi mayā kalyāṇaṁ vattaṁ nihitaṁ ekantanibbidāya virāgāya nirodhāya upasamāya abhiññāya sambodhāya nibbānāya saṁvattati.

And what is that good practice? Katamañcānanda, etarahi mayā kalyāṇaṁ vattaṁ nihitaṁ ekantanibbidāya virāgāya nirodhāya upasamāya abhiññāya sambodhāya nibbānāya saṁvattati? It is simply this noble eightfold path, that is: Ayameva ariyo aṭṭhaṅgiko maggo, seyyathidaṁ—right view, right purpose, right speech, right action, right livelihood, right effort, right mindfulnesssatiAtención plena, memoria, poderes de referencia y retención. En algunos contextos, la palabra sati cuando se usa sola cubre también la alerta (sampajañña).Ver en el glosario, and right immersion. 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, 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. This is the good practice I have now founded that leads to disillusionment, dispassion, cessation, peace, insight, awakening, and extinguishment. Idaṁ kho, ānanda, etarahi mayā kalyāṇaṁ vattaṁ nihitaṁ ekantanibbidāya virāgāya nirodhāya upasamāya abhiññāya sambodhāya nibbānāya saṁvattati.

Ānanda, I say to you: ‘You all should keep up this good practice that I have founded. Do not be my final men.’*The Buddha changes to the plural so as to include the whole Saṅgha. When a pair of men are living, the one who breaks such good practice is their final man. Ānanda, I say to you: ‘You all should keep up this good practice that I have founded. Do not be my final men.’”

Taṁ vo ahaṁ, ānanda, evaṁ vadāmi: ‘yena me idaṁ kalyāṇaṁ vattaṁ nihitaṁ anuppavatteyyātha, mā kho me tumhe antimapurisā ahuvattha’. Yasmiṁ kho, ānanda, purisayuge vattamāne evarūpassa kalyāṇassa vattassa samucchedo hoti so tesaṁ antimapuriso hoti. Taṁ vo ahaṁ, ānanda, evaṁ vadāmi: ‘yena me idaṁ kalyāṇaṁ vattaṁ nihitaṁ anuppavatteyyātha, mā kho me tumhe antimapurisā ahuvatthā’”ti.

Ānanda, I say to you: Taṁ vo ahaṁ, ānanda, evaṁ vadāmi: ‘You all should keep up this good practice that I have founded. Do not be my final men.’*The Buddha changes to the plural so as to include the whole Saṅgha.‘yena me idaṁ kalyāṇaṁ vattaṁ nihitaṁ anuppavatteyyātha, mā kho me tumhe antimapurisā ahuvattha’. When a pair of men are living, the one who breaks such good practice is their final man. Yasmiṁ kho, ānanda, purisayuge vattamāne evarūpassa kalyāṇassa vattassa samucchedo hoti so tesaṁ antimapuriso hoti. Ānanda, I say to you: Taṁ vo ahaṁ, ānanda, evaṁ vadāmi: ‘You all should keep up this good practice that I have founded. Do not be my final men.’” ‘yena me idaṁ kalyāṇaṁ vattaṁ nihitaṁ anuppavatteyyātha, mā kho me tumhe antimapurisā ahuvatthā’”ti.

That is what the Buddha said. Satisfied, Venerable Ānanda approved what the Buddha said.

Idamavoca bhagavā. Attamano āyasmā ānando bhagavato bhāsitaṁ abhinandīti.

That is what the Buddha said. Idamavoca bhagavā. Satisfied, Venerable Ānanda approved what the Buddha said. Attamano āyasmā ānando bhagavato bhāsitaṁ abhinandīti.