Sutta Pitaka
Dīgha Nikāya – The Long Discourses
DN17: Mahāsudassana Sutta – King Mahāsudassana
- DG BB TBW © Translated from the Pali by Maurice Walshe (More copyright information)
The Great Splendour
1Thus have I heard.[n.465] As RD notes, this Sutta is an expansion of the conversation recorded at DN 16.80. The same legend also occurs, with some variations (analysed by RD) in the Mahasudassana Jataka (No. 95). As in DN5, the Buddha at the end identifies himself, Jataka-fashion, with the leading character in the story. The whole thing is deliberately set in an atmosphere of fairy-tale splendour: cf. n.468. Once the Lord was staying at Kusinara in the Mallas' sāl-grove shortly before his final Nibbāna between the twin sāl-trees.
The Venerable Ananda came to the Lord, saluted him, sat down to one side and said: 'Lord, may the Blessed Lord not pass away in this miserable little town of wattle-and-daub, right in the jungle in the back of beyond! Lord, there are other great cities such as Campa, Rajagaha, Sāvatthī, Saketa, Kosambi or Vārānāsī. In those places there are wealthy Khattiyas, Brahmins and householders who are devoted to the Tathagata and they will provide for the Tathāgata's funeral in proper style.'
2'Ananda, don't call it a miserable little town of wattle-and-daub, right in the jungle in the back of beyond!
The Royal City Kusāvatī
3Once upon a time, Ananda, King Mahāsudassana[n.466] 'The Great King of Glory' (RD). RD is probably right in believing that the germ of the story (though not, I think, its Buddhist moral) lies in a sun-myth, a theory which in his day was unpopular because of having been overworked. was a wheel-turning monarch, a rightful and righteous king, who had conquered the land in four directions and ensured the security of his realm. And this King Mahasudassana had this very Kusinara, under the name of Kusāvatī, for his capital. And it was twelve yojanas long from east to west, and seven yojanas wide from north to south. Kusāvatī was rich, prosperous and well-populated, crowded with people and well-stocked with food. Just as the deva-city of Āḷakamandā is rich… as Sutta 16, verse 5.18, so was the royal city of Kusavati. And the city of Kusavati was never free of ten sounds by day or night: the sound of elephants, horses, carriages, kettle-drums, side-drums, lutes, singing, cymbals and gongs, with cries of "Eat, drink and be merry" as tenth.
4'The royal city of Kusāvatī was surrounded by seven encircling walls. One was of gold, one silver, one beryl, one crystal, one ruby, one emerald, and one of all sorts of gems.
'And the gates of Kusavati were of four colours: one gold, one silver, one beryl, one crystal. And before each gate were set seven pillars, three or four times a man's height. One was of gold, one silver, one beryl, one crystal, one ruby, one emerald, and one of all sorts of gems.
5'Kusāvatī was surrounded by seven rows of palm-trees, of the same materials. The gold trees had gold trunks with silver leaves and fruit, the silver trees had silver trunks with gold leaves and fruit. The beryl trees had beryl trunks with crystal leaves and fruit, the crystal trees had crystal trunks with beryl leaves and fruit. The ruby trees had ruby trunks and emerald leaves and fruit, the emerald trees had emerald trunks and ruby leaves and fruit, while the trees of all sorts of gems were the same as regards trunks, leaves and fruit. The sound of the leaves stirred by the wind was lovely, delightful, sweet and intoxicating, just like that of the five kinds of musical instruments[n.467] RD accidentally writes 'seven' instead of 'five'. The five kinds are given as drums with leather on one side, on both sides, completely covered in leather, cymbals (or bells) and wind. played in concert by well-trained and skilful players. And, Ananda, those who were libertines and drunkards in Kusavati had their desires assuaged by the sound of the leaves in the wind.[n.468] Or perhaps 'feasted their senses', but hardly, I think, 'danced' (as RD: a ludicrous picture!): see PED under paricarati. RD quotes a passage from the Mahayana Sukhāvativyūha, a key text of the Pure Land school (as, e.g. Shin in Japan). The 'Land of Bliss' (Sukhavati) created by Amitabha Buddha for those who have faith in him has features which appear to owe something to this description. But there the effect of the sound of the bells is: 'And when the men there hear that sound, reflection on Buddha arises in their body (sic!), reflection on the Law, reflection on the Assembly'.
Seven Treasures
Eye-Treasure
6'King Mahasudassana was endowed with the seven treasures and the four properties. What are the seven? Once, on a fast-day of the fifteenth,[n.469] Cf. n.93. when the King had washed his head and gone up to the verandah on top of his palace to observe the fast-day, the divine Wheel-Treasure[n.470] RD declares categorically: 'This is the disk of the sun', which may, originally, be correct. It symbolises both royal authority and the moral law. appeared to him, thousand-spoked, complete with felloe, hub and all appurtenances. On seeing it, King Mahasudassana thought: "I have heard that when a duly anointed Khattiya king sees such a wheel on the fast-day of the fifteenth, he will become a wheel-turning monarch. May I become such a monarch!"
7'Then, rising from his seat, covering one shoulder with his robe, the King took a gold vessel in his left hand, sprinkled the Wheel with his right hand, and said: "May the noble Wheel-Treasure turn, may the noble Wheel-Treasure conquer!" The Wheel turned to the east, and King Mahasudassana followed it with his fourfold army.[n.471] Elephants, cavalry, chariots and infantry. And in whatever country the Wheel stopped, the King took up residence with his fourfold army.
'And those kings who faced him in the eastern region came and said: "Come, Your Majesty, welcome! We are yours, Your Majesty. Rule us, Your Majesty!" And the King said: "Do not take life. Do not take what is not given. Do not commit sexual misconduct. Do not tell lies. Do not drink strong drink. Be moderate in eating."[n.472] Lit. 'eat according to eating'. The exact meaning is doubtful. See also n.792. And those who had faced him in the eastern region became his subjects.
'And when the Wheel had plunged into the eastern sea, it emerged and turned south, and King Mahasudassana followed it with his fourfold army. And those Kings … become his subjects. Having plunged into the southern sea it turned west…, having plunged into the western sea it turned north, and King Mahasudassana followed it with his fourfold army
and those who had faced him in the northern region became his subjects.
8'Then the Wheel-Treasure, having conquered the lands from sea to sea, returned to the royal capital of Kusāvati and stopped before the King's palace as he was trying a case,[n.473] Attha-karana-pamukhe. 'As he was trying a case' omitted by RD. as if to adorn the royal palace. And this is how the Wheel-Treasure appeared to King Mahasudassana.
Elephant-Treasure
9'Then the Elephant-Treasure appeared to King Mahāsudassana, pure white,[n.474] This description may have something to do with the veneration accorded so-called 'white' elephants in Thailand. of sevenfold strength, with the wonderful power of travelling through the air, a royal tusker called Uposatha.[n.475] See n.93. RD translates, cumbrously, 'Changes of the Moon'. Seeing him, the King thought: "What a wonderful riding-elephant, if only he could be brought under control!" And this Elephant-Treasure submitted to control just like a thoroughbred that had been trained for a long time. And once the King, to try him, mounted the Elephant-Treasure at crack of dawn and rode him from sea to sea, returning to Kusāvatī in time for breakfast. And that is how the Elephant-Treasure appeared to King Mahasudassana.
Horse-Treasure
10'Then the Horse-Treasure appeared to King Mahasudassana, with a crow's head,[n.476] 'With a crow-black head' (RD). But the term may refer to the shape not the colour. dark-maned, with the wondrous power of travelling through the air, a royal stallion called Valahaka.[n.477] 'Thunder-Cloud', and so rendered by RD. And the King thought: "What a wonderful mount, if only he could be brought under control!" And this Horse-Treasure submitted to control just like a thoroughbred that had been trained for a long time… And that is how the Horse-Treasure appeared to King Mahasudassana.
Jewel-Treasure
11'Then the Jewel-Treasure appeared to King Mahāsudassana. It was a beryl, pure, excellent, well-cut into eight facets, clear, bright, unflawed, perfect in every respect. The lustre of this Jewel-Treasure radiated for an entire yojana round about. And once the King, to try it, went on night-manoeuvres on a dark night with his four-fold army, with the Jewel-Treasure fixed to the top of his standard. And all who lived in the villages round about started their daily work, thinking it was daylight. And that is how the Jewel-Treasure appeared to King Mahāsudassana.
Woman-Treasure
12'Then the Woman-Treasure appeared to King Mahāsudassana, lovely, fair to see, charming, with a lotus-like complexion, not too tall or too short, not too thin or too fat, not too dark or too fair, of more than human, deva-like beauty. And the touch of the skin of the Woman-Treasure was like cotton or silk, and her limbs were cool when it was hot, and warm when it was cold. Her body smelt of sandal-wood and her lips of lotus. This Woman-Treasure rose before the King and retired later, and was always willing to do his pleasure, and she was pleasant of speech. And this Woman-Treasure was not unfaithful to the King even in thought, much less in deed. And that is how the Woman-Treasure appeared to King Mahasudassana.[n.478] This is a stock description, as RD notes. The humour of the Buddha’s employing such a description to the aged ascetic Ananda should not pass unnoticed!
Householder-Treasure
13'Then the Householder-Treasure appeared to King Mahasudassana. With the divine eye which, as the result of kamma, he possessed,[n.479] All such gifts are the result (vipāka) of past kamma. he saw where treasure, owned and ownerless, was hidden. He came to the King and said: "Have no fear, Your Majesty, I will look after your wealth properly." And once, the King, to try him, went on board a ship and had it taken to the current in the middle of the Ganges. Then he said to the Householder-Treasure: "Householder, I want some gold coin!" "Well then, Sire, let the ship be brought to one bank." "I want the gold coins here!" Then the householder touched the water with both hands and drew out a vessel full of gold coins, saying: "Is that enough, Sire? Will that do, Sire?" and the King said: "That is enough, householder, that will do, you have served me enough." And that is how the Householder-Treasurer appeared to King Mahāsudassana.
Counsellor-Treasure
14'Then the Counsellor-Treasure appeared to King Mahāsudassana. He was wise, experienced, clever and competent to advise the King on how to proceed with what should be proceeded with, and to withdraw from what should be withdrawn from, and to overlook what should be overlooked.[n.480] The third clause omitted by RD. He came to the King and said: "Have no fear, Your Majesty, I shall advise you." And that is how the Counsellor-Treasure appeared to King Mahasudassana,
15… and how he was equipped with all the seven treasures.
Four Properties
16'Again, Ananda, King Mahasudassana was endowed with the four properties.[n.481] Iddhi: quite distinct from those listed at DN 2.87 (and see n.128 there). What are they? Firstly, the King was handsome, good to look at, pleasing, with a complexion like the finest lotus, surpassing other men.
17'Secondly, he was long-lived, outliving other men.
18'Thirdly, he was free from illness, free from sickness, with a healthy digestion, less subject to cold and heat than that of other men.[n.482] Gahaṇi: supposedly a special organ of digestion. But the medieval Sinhalese rendering quoted by RD (and Childers), 'the internal fire which promotes digestion', is not so far wrong.
19'Fourthly, he was beloved and popular with Brahmins and householders. Just as a father is beloved by his children, so he was with Brahmins and householders. And they were beloved by the King as children are beloved by their father.
20Once the King set out for the pleasure-park with his fourfold army, and the Brahmins and householders came to him and said: "Pass slowly by, Sire, that we may see you as long as possible!" And the King said to the charioteer: "Drive the chariot slowly so that I can see these Brahmins and householders as long as possible." Thus King Mahasudassana was endowed with these four properties.
The Lotus Pond
21'Then King Mahasudassana thought: "Suppose I were to construct lotus-ponds between the palm-trees, a hundred bow-lengths[n.483] Dhanu: 'bow'. Childers, but not PED, gives 'a measure of length' — the required meaning here. apart."
22And he did so.
23The lotus-ponds were lined with four-coloured tiles, gold, silver, beryl and crystal, each pond being approached by four staircases, one gold, one silver, one beryl and one crystal. And the gold staircase had gold posts with silver railings and banisters, the silver had silver posts with gold railings and banisters, and so on. And the lotus-ponds were provided with two kinds of parapet, gold and silver — the gold parapets having gold posts, silver railings and banisters, and the silver parapets having silver posts, gold railings and banisters.
24'Then the King thought: "Suppose I were to provide each pond with suitable flowers for garlands[n.484] RD notes the literal meaning: 'have garlands planted for all the people to put onʹ- being the only use for flowers at the time. – blue, yellow, red and white lotuses which will last through all seasons without fading?"
25And he did so.
26Then he thought: "Suppose I were to place bathmen on the banks of these ponds, to bathe those who come there?" And he did so. Then he thought: "Suppose I were to establish charitable posts on the banks of these ponds, so that those who want food can get it, those who want drink can get it, those who want clothes can get it, those who want transport can get it, those who want a sleeping-place can get it, those who want a wife can get one, and those who want gold coin can get it?" And he did so.
27'Then the Brahmins and householders took great wealth and went to the King, saying: "Sire, here is wealth that we have gathered together especially for Your Majesty, please accept it!" "Thank you, friends, but I have enough wealth from legitimate revenues. Let this be yours, and take away more besides!" Being thus refused by the King, they withdrew to one side and considered: "It would not be right for us to take this wealth back home again. Suppose we were to build a dwelling for King Mahasudassana." So they went to the King and said: "Sire, we would build you a dwelling", and the King accepted by silence.
28'Then Sakka, ruler of the gods, knowing in his mind King Mahasudassana's thought, said to the attendant-deva Vissakamma:[n.485] 'All-maker' (or 'Factotum'), Skt. Viśvakarman. He has come down here a little from once being 'the great architect of the Universe'. "Come, friend Vissakamma, and build a dwelling for King Mahasudassana, a palace called Dhamma." "Very good, Lord", Vissakamma replied and, as swiftly as a strong man might stretch his flexed arm or flex it again, he at once vanished from the Heaven of the Thirty-Three and appeared before King Mahasudassana, and said to him: "Sire, I shall build you a dwelling, a palace called Dhamma." The King assented by silence, and Vissakamma built him the Palace of Dhamma.
29–30'The Palace of Dhamma, Ananda, was a yojana in length from east to west, and half a yojana wide from north to south. The whole palace was faced up to three times a man's height with tiles of four colours, gold, silver, beryl and crystal, and it contained eighty-four thousand columns of the same four colours.
31It had twenty-four staircases of the same four colours, and the gold staircases had gold posts with silver railings and banisters… as verse 23.
32It also had eighty-four thousand chambers of the same colours. In the gold chamber was a silver couch, in the silver chamber a gold couch, in the beryl chamber an ivory couch, and in the crystal chamber a sandalwood couch. On the door of the gold chamber a silver palm-tree was figured, with silver stem, gold leaves and fruit… On the door of the silver chamber a golden palm-tree was figured, with golden trunk, leaves and fruit, on the door of the beryl chamber a crystal palm-tree was figured, with crystal trunk and beryl leaves and fruit, on the door of the crystal chamber a beryl palm-tree was figured, with crystal leaves and fruit.
33'Then the King thought: "Suppose I were to make a grove of palm-trees all of gold by the door of the great gabled chamber where I sit in the daytime?" and he did so.
'Surrounding the Dhamma Palace were two parapets, one of gold, one of silver. The gold one had gold posts, silver railings and banisters, and the silver one had silver posts, gold railings and banisters.
34'The Dhamma Palace was surrounded by two nets of tinkling bells. One net was gold with silver bells, the other silver with gold bells. And when these nets of bells were stirred by the wind their sound was lovely, delightful, sweet and intoxicating, just like that of the five kinds of musical instruments played in concert by well-trained and skilful players. And those who were libertines and drunkards in Kusāvatī had their desires assuaged by the sound of those nets of bells.
35'And when the Dhamma Palace was finished, it was hard to look at, dazzling to the eyes, just as in the last month of the Rains, in autumn, when there is a clear and cloudless sky, the sun breaking through the mists is hard to look at, so was the Dhamma Palace when it was finished.
36–37'Then the King thought: "Suppose I were to make a lotus-lake called Dhamma in front of the Dhamma Palace?" so he did so. This lake was a yojana long from east to west, and half a yojana wide from north to south, and lined with four kinds of tiles, gold, silver, beryl and crystal. There were twenty-four staircases to it of four different kinds: gold, silver, beryl and crystal. The gold staircases had gold posts with silver railings and banisters, the silver had gold railings and banisters … and so on, as verse 22.
38'The Dhamma Lake was surrounded by seven kinds of palm-trees. The sound of the leaves stirred by the wind was lovely, delightful, sweet and intoxicating, just like that of the five kinds of musical instruments played in concert by well-trained and skilful players. And, Ananda, those who were libertines and drunkards in Kusāvatī had their desires assuaged by the sound of the leaves in the wind.
39'When the Dhamma Palace and the Dhamma Lake were finished, King Mahāsudassana, having satisfied every wish of those who at the time were ascetics or Brahmins, or revered as such, ascended into the Dhamma Palace.'
End of first recitation-section
Success in Jhāna
40'Then King Mahāsudassana thought: "Of what kamma is it the fruit, of what kamma is it the result, that I am now so mighty and powerful?" Then he thought: "It is the fruit, the result of three kinds of kamma: of giving, self-control, and abstinence."[n.486] See DN 2.17 (end). Pūraṇa Kassapa denied that there was any merit in these.
41'Then the King went to the great gabled chamber and, standing at the door, exclaimed: "May the thought of lust cease! May the thought of ill-will cease! May the thought of cruelty cease! Thus far and no further the thought of lust, of ill-will, of cruelty!"
42'Then the King went into the great gabled chamber, sat down cross-legged on the golden couch and, detached from all sense-desires, detached from unwholesome mental states, entered and remained in the first jhāna, which is with thinking and pondering, born of detachment, filled with delight and joy. And with the subsiding of thinking and pondering, by gaining inner tranquillity and oneness of mind, he entered and remained in the second jhana, which is without thinking and pondering, born of concentration, filled with delight and joy. And with the fading away of delight, remaining imperturbable, mindful and clearly aware, he experienced in himself that joy of which the Noble Ones say: "Happy is he who dwells with equanimity and mindfulness", he entered and remained in the third jhāna. And, having given up pleasure and pain, and with the disappearance of former gladness and sadness, he entered and remained in the fourth jhāna which is beyond pleasure and pain, and purified by equanimity and mindfulness.
43'Then the King, emerging from the great gabled chamber, went to the golden gabled chamber and, seated cross-legged on the silver couch, stayed pervading first one quarter, then the second, the third and the fourth quarter with a mind filled with loving-kindness. Thus he stayed, spreading the thought of loving-kindness above, below and across, everywhere, always with a mind filled with loving-kindness, abundant, magnified, unbounded, without hatred or ill-will. And he did likewise with compassion, sympathetic joy, and equanimity.[n.487] The four Divine Abidings (Brahmavihāras): cf. DN 13–76ff. and n.256 there.
84,000 Cities
44'Of King Mahasudassana's eighty-four thousand cities,[n.488] The conventional ('fairy-tale') nature of the repeated figure of 84,000 is obvious. his capital Kusāvatī was the chief; of his eighty-four thousand palaces Dhamma was the chief; of his eighty-four thousand gabled halls the great gabled chamber was the chief; his eighty-four thousand couches were of gold, silver, ivory, sandal-wood, covered with fleece, wool, spread with kadali-deer hide, with head-covers, with red cushions at both ends; of his eighty-four thousand elephants adorned with gold ornaments, with gold banners and spread with gold nets, Uposatha the royal tusker was chief; of his eighty-four thousand carriages, covered with lion-skins, tiger-skins, leopard-skins or with orange-coloured cloth, adorned with gold ornaments, gold banners and spread with gold nets, the chariot Vejayanta[n.489] 'Flag of Victory' (RD). was the chief; of his eighty-four thousand jewels the Jewel-Treasure was the chief; of his eighty-four thousand wives Queen Subhaddā[n.490] Subhaddā 'Queen of Glory' (RD). See also n.496. was the chief; of his eighty-four thousand householders the Householder-Treasure was the chief; of his eighty-four thousand Khattiya retainers the Counsellor-Treasure was the chief; his eighty-four thousand cows had tethers of fine jute and milk-pails (?) of silver;[n.491] RD has 'horns tipped with bronze'. The meaning is uncertain. his eighty-four thousand bales of clothing were of the finest linen, cotton, silk and wool; his eighty-four thousand rice-offerings were there for the taking by those in need, evening and morning.
45'And at that time, King Mahasudassana's eighty-four thousand elephants waited on him evening and morning. And he thought: "These eighty-four thousand elephants wait on me evening and morning. How if, at the end of each century, forty-two thousand elephants were to wait on me, turn and turn about?" And he gave instructions accordingly to his Counsellor-Treasure, and so it was done.
Queen Subhadda
46'And, Ananda, after many hundred, many hundred thousand years, Queen Subhadda thought: "It is a long time since I saw King Mahasudassana. Suppose I were to go and see him?" So she said to her women: "Come now, wash your heads and put on clean clothes. It is long since we saw King Mahasudassana. We shall go to see him." "Yes, Your Majesty", they said, and prepared themselves as ordered, then returned to the Queen. And Queen Subhadda said to the Counsellor-Treasure : "Friend Counsellor, draw up the fourfold army. It is long since we saw King Mahasudassana. We shall go and see him." "Very good, Your Majesty", said the Counsellor-Treasure and, having drawn up the fourfold army, he reported to the Queen: "Now is the time to do as Your Majesty wishes."
'Then Queen Subhadda went with the fourfold army and her womenfolk to the Dhamma Palace and, entering, went to the great gabled chamber and stood leaning against the door-post. And King Mahasudassana, thinking: "What is this great noise, as of a crowd of people?" came out of the door and saw Queen Subhadda leaning against the door-post. And he said: "Stay there, Queen! Do not enter!"
'Then King Mahasudassana said to a certain man: "Here, fellow, go to the great gabled chamber, bring the gold couch out and lay it down among the gold palm-trees." "Very good, Sire", said the man, and did so. Then King Mahasudassana adopted the lion-posture on his right side with one foot on the other, mindful and clearly aware.[n.492] As adopted by the Buddha at his passing, and on other occasions. Cf. DN 16.4.40.
47'Then Queen Subhadda thought: "King Mahāsudassana's faculties are purified, his complexion is clear and bright, oh – I hope he is not dead!"[n.493] Cf. DN 16.4.37.
48So she said to him: "Sire, of your eighty-four thousand cities, Kusavati is the chief. Make a wish, arouse the desire to live there!" Thus, reminding him of all his royal possessions (as verse 5) she exhorted him to wish to stay alive.
49'At this, King Mahasudassana said to the Queen:
50"For a long time, Queen, you spoke pleasing, delightful, attractive words to me, but now at this last time your words have been unpleasing, undelightful, unattractive to me." "Sire, how then am I to speak to you?"
'This is how you should speak: "All things that are pleasing and attractive are liable to change, to vanish, to become otherwise. Do not, Sire, die filled with longing. To die filled with longing is painful and blameworthy. Of your eighty-four thousand cities, Kusavati is the chief: abandon desire, abandon the longing to live with them … Of your eighty-four thousand palaces, Dhamma is the chief: abandon desire, abandon the longing to live there…" and so on throughout, as verse 5.
51'At this, Queen Subhadda cried out and burst into tears. Then, wiping away her tears, she said:
52"Sire, all things that are pleasing and attractive are liable to change… Do not, Sire, die filled with longing…'
Going to the Brahma World
53'Soon after this, King Mahasudassana died; and just as a householder or his son might feel drowsy after a good meal, so he felt the sensation of passing away, and he had a favourable rebirth in the Brahmā-world.
'King Mahasudassana indulged in boyish sports for eighty-four thousand years, for eighty-four thousand years he exercised the viceroyalty, for eighty-four thousand years he ruled as King, and for eighty-four thousand years, as a layman, he lived the holy life in the Dhamma Palace.[n.494] This would amount to more than four times the lifespan under Buddha Vipassi (DN 14.7). RD accidentally has 48,000 in this verse. And, having practised the four divine abidings, at the breaking-up of the body he was reborn in the Brahmā-world.[n.495] The highest world attainable in a non-Buddha age.
54'Now, Ānanda, you might think King Mahasudassana at that time was somebody else. But you should not regard it so, for I was King Mahasudassana then. Those eighty-four thousand cities of which Kusavati was the chief were mine,… the eighty-four thousand rice-offerings…were mine.
55'And of those eighty-four thousand cities I dwelt in just one, Kusāvatī,… of the eighty-four thousand wives I had, just one looked after me, and she was called Khattiyāni or Velāmikāni;[n.496] These may be names (as taken by Woodward in the parallel passage at SN 32.96), or they may mean 'Khattiya lady' and 'young maiden' respectively. Anyway, what about Subhaddā? of the eighty-four thousand bales of cloth I had just one … ; of the eighty-four thousand rice-offerings there was just one measure of choice curry that I ate.
56'See, Ananda, how all those conditioned states of the past have vanished and changed! Thus, Ananda, conditioned states are impermanent, they are unstable, they can bring us no comfort, and such being the case, Ananda, we should not rejoice in conditioned states, we should cease to take an interest in them, and be liberated from them.
57'Six times, Ānanda, I recall discarding the body in this place, and at the seventh time I discarded it as a wheel-turning monarch, a righteous king who had conquered the four quarters and established a firm rule, and who possessed the seven treasures. But, Ananda, I do not see any place in this world with its devas and māras and Brahmās, or in this generation with its ascetics and Brahmins, princes and people, where the Tathāgata will for an eighth time discard the body.'
58So the Lord spoke. The Well-Farer having said this, the Teacher said:
59'Impermanent are compounded things,
prone to rise and fall,
Having risen, they're destroyed,
their passing truest bliss.'
1Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā kusinārāyaṁ viharati upavattane mallānaṁ sālavane antarena yamakasālānaṁ parinibbānasamaye.
Atha kho āyasmā ānando yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā ānando bhagavantaṁ etadavoca: "mā, bhante, bhagavā imasmiṁ khuddakanagarake ujjaṅgalanagarake sākhānagarake parinibbāyi. Santi, bhante, aññāni mahānagarāni. Seyyathidaṁ—campā, rājagahaṁ, sāvatthi, sāketaṁ, kosambī, bārāṇasī; ettha bhagavā parinibbāyatu. Ettha bahū khattiyamahāsālā brāhmaṇamahāsālā gahapatimahāsālā tathāgate abhippasannā, te tathāgatassa sarīrapūjaṁ karissantī"ti.
2"Mā hevaṁ, ānanda, avaca; mā hevaṁ, ānanda, avaca: 'khuddakanagarakaṁ ujjaṅgalanagarakaṁ sākhānagarakan'ti.
1. Kusāvatīrājadhānī
3Bhūtapubbaṁ, ānanda, rājā mahāsudassano nāma ahosi khattiyo muddhāvasitto cāturanto vijitāvī janapadatthāvariyappatto. Rañño, ānanda, mahāsudassanassa ayaṁ kusinārā kusāvatī nāma rājadhānī ahosi. Puratthimena ca pacchimena ca dvādasayojanāni āyāmena, uttarena ca dakkhiṇena ca sattayojanāni vitthārena. Kusāvatī, ānanda, rājadhānī iddhā ceva ahosi phītā ca bahujanā ca ākiṇṇamanussā ca subhikkhā ca. Seyyathāpi, ānanda, devānaṁ āḷakamandā nāma rājadhānī iddhā ceva hoti phītā ca bahujanā ca ākiṇṇayakkhā ca subhikkhā ca; evameva kho, ānanda, kusāvatī rājadhānī iddhā ceva ahosi phītā ca bahujanā ca ākiṇṇamanussā ca subhikkhā ca. Kusāvatī, ānanda, rājadhānī dasahi saddehi avivittā ahosi divā ceva rattiñca, seyyathidaṁ—hatthisaddena assasaddena rathasaddena bherisaddena mudiṅgasaddena vīṇāsaddena gītasaddena saṅkhasaddena sammasaddena pāṇitāḷasaddena 'asnātha pivatha khādathā'ti dasamena saddena.
4Kusāvatī, ānanda, rājadhānī sattahi pākārehi parikkhittā ahosi. Eko pākāro sovaṇṇamayo, eko rūpiyamayo, eko veḷuriyamayo, eko phalikamayo, eko lohitaṅkamayo, eko masāragallamayo, eko sabbaratanamayo.
Kusāvatiyā, ānanda, rājadhāniyā catunnaṁ vaṇṇānaṁ dvārāni ahesuṁ. Ekaṁ dvāraṁ sovaṇṇamayaṁ, ekaṁ rūpiyamayaṁ, ekaṁ veḷuriyamayaṁ, ekaṁ phalikamayaṁ. Ekekasmiṁ dvāre satta satta esikā nikhātā ahesuṁ tiporisaṅgā tiporisanikhātā dvādasaporisā ubbedhena. Ekā esikā sovaṇṇamayā, ekā rūpiyamayā, ekā veḷuriyamayā, ekā phalikamayā, ekā lohitaṅkamayā, ekā masāragallamayā, ekā sabbaratanamayā.
5Kusāvatī, ānanda, rājadhānī sattahi tālapantīhi parikkhittā ahosi. Ekā tālapanti sovaṇṇamayā, ekā rūpiyamayā, ekā veḷuriyamayā, ekā phalikamayā, ekā lohitaṅkamayā, ekā masāragallamayā, ekā sabbaratanamayā. Sovaṇṇamayassa tālassa sovaṇṇamayo khandho ahosi, rūpiyamayāni pattāni ca phalāni ca. Rūpiyamayassa tālassa rūpiyamayo khandho ahosi, sovaṇṇamayāni pattāni ca phalāni ca. Veḷuriyamayassa tālassa veḷuriyamayo khandho ahosi, phalikamayāni pattāni ca phalāni ca. Phalikamayassa tālassa phalikamayo khandho ahosi, veḷuriyamayāni pattāni ca phalāni ca. Lohitaṅkamayassa tālassa lohitaṅkamayo khandho ahosi, masāragallamayāni pattāni ca phalāni ca. Masāragallamayassa tālassa masāragallamayo khandho ahosi, lohitaṅkamayāni pattāni ca phalāni ca. Sabbaratanamayassa tālassa sabbaratanamayo khandho ahosi, sabbaratanamayāni pattāni ca phalāni ca. Tāsaṁ kho panānanda, tālapantīnaṁ vāteritānaṁ saddo ahosi vaggu ca rajanīyo ca khamanīyo ca madanīyo ca. Seyyathāpi, ānanda, pañcaṅgikassa tūriyassa suvinītassa suppaṭitāḷitassa sukusalehi samannāhatassa saddo hoti vaggu ca rajanīyo ca khamanīyo ca madanīyo ca; evameva kho, ānanda, tāsaṁ tālapantīnaṁ vāteritānaṁ saddo ahosi vaggu ca rajanīyo ca khamanīyo ca madanīyo ca. Ye kho panānanda, tena samayena kusāvatiyā rājadhāniyā dhuttā ahesuṁ soṇḍā pipāsā, te tāsaṁ tālapantīnaṁ vāteritānaṁ saddena paricāresuṁ.
2. Sattaratanasamannāgata
2.1. Cakkaratana
6Rājā, ānanda, mahāsudassano sattahi ratanehi samannāgato ahosi catūhi ca iddhīhi. Katamehi sattahi? Idhānanda, rañño mahāsudassanassa tadahuposathe pannarase sīsaṁnhātassa uposathikassa uparipāsādavaragatassa dibbaṁ cakkaratanaṁ pāturahosi sahassāraṁ sanemikaṁ sanābhikaṁ sabbākāraparipūraṁ. Disvā rañño mahāsudassanassa etadahosi: 'sutaṁ kho pana metaṁ: "yassa rañño khattiyassa muddhāvasittassa tadahuposathe pannarase sīsaṁnhātassa uposathikassa uparipāsādavaragatassa dibbaṁ cakkaratanaṁ pātubhavati sahassāraṁ sanemikaṁ sanābhikaṁ sabbākāraparipūraṁ, so hoti rājā cakkavattī"ti. Assaṁ nu kho ahaṁ rājā cakkavattī'ti.
7Atha kho, ānanda, rājā mahāsudassano uṭṭhāyāsanā ekaṁsaṁ uttarāsaṅgaṁ karitvā vāmena hatthena suvaṇṇabhiṅkāraṁ gahetvā dakkhiṇena hatthena cakkaratanaṁ abbhukkiri: 'pavattatu bhavaṁ cakkaratanaṁ, abhivijinātu bhavaṁ cakkaratanan'ti. Atha kho taṁ, ānanda, cakkaratanaṁ puratthimaṁ disaṁ pavatti, anvadeva rājā mahāsudassano saddhiṁ caturaṅginiyā senāya, yasmiṁ kho panānanda, padese cakkaratanaṁ patiṭṭhāsi, tattha rājā mahāsudassano vāsaṁ upagacchi saddhiṁ caturaṅginiyā senāya.
Ye kho panānanda, puratthimāya disāya paṭirājāno, te rājānaṁ mahāsudassanaṁ upasaṅkamitvā evamāhaṁsu: 'ehi kho, mahārāja, svāgataṁ te, mahārāja, sakaṁ te, mahārāja, anusāsa, mahārājā'ti. Rājā mahāsudassano evamāha: 'pāṇo na hantabbo, adinnaṁ na ādātabbaṁ, kāmesu micchā na caritabbā, musā na bhaṇitabbā, majjaṁ na pātabbaṁ, yathābhuttañca bhuñjathā'ti. Ye kho panānanda, puratthimāya disāya paṭirājāno, te rañño mahāsudassanassa anuyantā ahesuṁ.
Atha kho taṁ, ānanda, cakkaratanaṁ puratthimaṁ samuddaṁ ajjhogāhetvā paccuttaritvā dakkhiṇaṁ disaṁ pavatti … pe … dakkhiṇaṁ samuddaṁ ajjhogāhetvā paccuttaritvā pacchimaṁ disaṁ pavatti … pe … pacchimaṁ samuddaṁ ajjhogāhetvā paccuttaritvā uttaraṁ disaṁ pavatti, anvadeva rājā mahāsudassano saddhiṁ caturaṅginiyā senāya. Yasmiṁ kho panānanda, padese cakkaratanaṁ patiṭṭhāsi, tattha rājā mahāsudassano vāsaṁ upagacchi saddhiṁ caturaṅginiyā senāya. Ye kho panānanda, uttarāya disāya paṭirājāno, te rājānaṁ mahāsudassanaṁ upasaṅkamitvā evamāhaṁsu: 'ehi kho, mahārāja, svāgataṁ te, mahārāja, sakaṁ te, mahārāja, anusāsa, mahārājā'ti. Rājā mahāsudassano evamāha: 'pāṇo na hantabbo, adinnaṁ na ādātabbaṁ, kāmesu micchā na caritabbā, musā na bhaṇitabbā, majjaṁ na pātabbaṁ, yathābhuttañca bhuñjathā'ti.
Ye kho panānanda, uttarāya disāya paṭirājāno, te rañño mahāsudassanassa anuyantā ahesuṁ.
8Atha kho taṁ, ānanda, cakkaratanaṁ samuddapariyantaṁ pathaviṁ abhivijinitvā kusāvatiṁ rājadhāniṁ paccāgantvā rañño mahāsudassanassa antepuradvāre atthakaraṇapamukhe akkhāhataṁ maññe aṭṭhāsi rañño mahāsudassanassa antepuraṁ upasobhayamānaṁ. Rañño, ānanda, mahāsudassanassa evarūpaṁ cakkaratanaṁ pāturahosi.
2.2. Hatthiratana
9Puna caparaṁ, ānanda, rañño mahāsudassanassa hatthiratanaṁ pāturahosi sabbaseto sattappatiṭṭho iddhimā vehāsaṅgamo uposatho nāma nāgarājā. Taṁ disvā rañño mahāsudassanassa cittaṁ pasīdi: 'bhaddakaṁ vata bho hatthiyānaṁ, sace damathaṁ upeyyā'ti. Atha kho taṁ, ānanda, hatthiratanaṁ—seyyathāpi nāma gandhahatthājāniyo dīgharattaṁ suparidanto; evameva damathaṁ upagacchi. Bhūtapubbaṁ, ānanda, rājā mahāsudassano tameva hatthiratanaṁ vīmaṁsamāno pubbaṇhasamayaṁ abhiruhitvā samuddapariyantaṁ pathaviṁ anuyāyitvā kusāvatiṁ rājadhāniṁ paccāgantvā pātarāsamakāsi. Rañño, ānanda, mahāsudassanassa evarūpaṁ hatthiratanaṁ pāturahosi.
2.3. Assaratana
10Puna caparaṁ, ānanda, rañño mahāsudassanassa assaratanaṁ pāturahosi sabbaseto kāḷasīso muñjakeso iddhimā vehāsaṅgamo valāhako nāma assarājā. Taṁ disvā rañño mahāsudassanassa cittaṁ pasīdi: 'bhaddakaṁ vata bho assayānaṁ sace damathaṁ upeyyā'ti. Atha kho taṁ, ānanda, assaratanaṁ seyyathāpi nāma bhaddo assājāniyo dīgharattaṁ suparidanto; evameva damathaṁ upagacchi. Bhūtapubbaṁ, ānanda, rājā mahāsudassano tameva assaratanaṁ vīmaṁsamāno pubbaṇhasamayaṁ abhiruhitvā samuddapariyantaṁ pathaviṁ anuyāyitvā kusāvatiṁ rājadhāniṁ paccāgantvā pātarāsamakāsi. Rañño, ānanda, mahāsudassanassa evarūpaṁ assaratanaṁ pāturahosi.
2.4. Maṇiratana
11Puna caparaṁ, ānanda, rañño mahāsudassanassa maṇiratanaṁ pāturahosi. So ahosi maṇi veḷuriyo subho jātimā aṭṭhaṁso suparikammakato accho vippasanno anāvilo sabbākārasampanno. Tassa kho panānanda, maṇiratanassa ābhā samantā yojanaṁ phuṭā ahosi. Bhūtapubbaṁ, ānanda, rājā mahāsudassano tameva maṇiratanaṁ vīmaṁsamāno caturaṅginiṁ senaṁ sannayhitvā maṇiṁ dhajaggaṁ āropetvā rattandhakāratimisāya pāyāsi. Ye kho panānanda, samantā gāmā ahesuṁ, te tenobhāsena kammante payojesuṁ divāti maññamānā. Rañño, ānanda, mahāsudassanassa evarūpaṁ maṇiratanaṁ pāturahosi.
2.5. Itthiratana
12Puna caparaṁ, ānanda, rañño mahāsudassanassa itthiratanaṁ pāturahosi abhirūpā dassanīyā pāsādikā paramāya vaṇṇapokkharatāya samannāgatā nātidīghā nātirassā nātikisā nātithūlā nātikāḷikā nāccodātā atikkantā mānusivaṇṇaṁ appattā dibbavaṇṇaṁ. Tassa kho panānanda, itthiratanassa evarūpo kāyasamphasso hoti, seyyathāpi nāma tūlapicuno vā kappāsapicuno vā. Tassa kho panānanda, itthiratanassa sīte uṇhāni gattāni honti, uṇhe sītāni. Tassa kho panānanda, itthiratanassa kāyato candanagandho vāyati, mukhato uppalagandho. Taṁ kho panānanda, itthiratanaṁ rañño mahāsudassanassa pubbuṭṭhāyinī ahosi pacchānipātinī kiṁkārapaṭissāvinī manāpacārinī piyavādinī. Taṁ kho panānanda, itthiratanaṁ rājānaṁ mahāsudassanaṁ manasāpi no aticari, kuto pana kāyena. Rañño, ānanda, mahāsudassanassa evarūpaṁ itthiratanaṁ pāturahosi.
2.6. Gahapatiratana
13Puna caparaṁ, ānanda, rañño mahāsudassanassa gahapatiratanaṁ pāturahosi. Tassa kammavipākajaṁ dibbacakkhu pāturahosi yena nidhiṁ passati sassāmikampi assāmikampi. So rājānaṁ mahāsudassanaṁ upasaṅkamitvā evamāha: 'appossukko tvaṁ, deva, hohi, ahaṁ te dhanena dhanakaraṇīyaṁ karissāmī'ti. Bhūtapubbaṁ, ānanda, rājā mahāsudassano tameva gahapatiratanaṁ vīmaṁsamāno nāvaṁ abhiruhitvā majjhe gaṅgāya nadiyā sotaṁ ogāhitvā gahapatiratanaṁ etadavoca: 'attho me, gahapati, hiraññasuvaṇṇenā'ti. 'Tena hi, mahārāja, ekaṁ tīraṁ nāvā upetū'ti. 'Idheva me, gahapati, attho hiraññasuvaṇṇenā'ti. Atha kho taṁ, ānanda, gahapatiratanaṁ ubhohi hatthehi udakaṁ omasitvā pūraṁ hiraññasuvaṇṇassa kumbhiṁ uddharitvā rājānaṁ mahāsudassanaṁ etadavoca: 'alamettāvatā, mahārāja, katamettāvatā, mahārāja, pūjitamettāvatā, mahārājā'ti? Rājā mahāsudassano evamāha: 'alamettāvatā, gahapati, katamettāvatā, gahapati, pūjitamettāvatā, gahapatī'ti. Rañño, ānanda, mahāsudassanassa evarūpaṁ gahapatiratanaṁ pāturahosi.
2.7. Pariṇāyakaratana
14Puna caparaṁ, ānanda, rañño mahāsudassanassa pariṇāyakaratanaṁ pāturahosi paṇḍito viyatto medhāvī paṭibalo rājānaṁ mahāsudassanaṁ upayāpetabbaṁ upayāpetuṁ, apayāpetabbaṁ apayāpetuṁ, ṭhapetabbaṁ ṭhapetuṁ. So rājānaṁ mahāsudassanaṁ upasaṅkamitvā evamāha: 'appossukko tvaṁ, deva, hohi, ahamanusāsissāmī'ti. Rañño, ānanda, mahāsudassanassa evarūpaṁ pariṇāyakaratanaṁ pāturahosi.
15Rājā, ānanda, mahāsudassano imehi sattahi ratanehi samannāgato ahosi.
3. Catuiddhisamannāgata
16Rājā, ānanda, mahāsudassano catūhi iddhīhi samannāgato ahosi. Katamāhi catūhi iddhīhi? Idhānanda, rājā mahāsudassano abhirūpo ahosi dassanīyo pāsādiko paramāya vaṇṇapokkharatāya samannāgato ativiya aññehi manussehi. Rājā, ānanda, mahāsudassano imāya paṭhamāya iddhiyā samannāgato ahosi.
17Puna caparaṁ, ānanda, rājā mahāsudassano dīghāyuko ahosi ciraṭṭhitiko ativiya aññehi manussehi. Rājā, ānanda, mahāsudassano imāya dutiyāya iddhiyā samannāgato ahosi.
18Puna caparaṁ, ānanda, rājā mahāsudassano appābādho ahosi appātaṅko samavepākiniyā gahaṇiyā samannāgato nātisītāya nāccuṇhāya ativiya aññehi manussehi. Rājā, ānanda, mahāsudassano imāya tatiyāya iddhiyā samannāgato ahosi.
19Puna caparaṁ, ānanda, rājā mahāsudassano brāhmaṇagahapatikānaṁ piyo ahosi manāpo. Seyyathāpi, ānanda, pitā puttānaṁ piyo hoti manāpo; evameva kho, ānanda, rājā mahāsudassano brāhmaṇagahapatikānaṁ piyo ahosi manāpo. Raññopi, ānanda, mahāsudassanassa brāhmaṇagahapatikā piyā ahesuṁ manāpā. Seyyathāpi, ānanda, pitu puttā piyā honti manāpā; evameva kho, ānanda, raññopi mahāsudassanassa brāhmaṇagahapatikā piyā ahesuṁ manāpā.
20Bhūtapubbaṁ, ānanda, rājā mahāsudassano caturaṅginiyā senāya uyyānabhūmiṁ niyyāsi. Atha kho, ānanda, brāhmaṇagahapatikā rājānaṁ mahāsudassanaṁ upasaṅkamitvā evamāhaṁsu: 'ataramāno, deva, yāhi, yathā taṁ mayaṁ cirataraṁ passeyyāmā'ti. Rājāpi, ānanda, mahāsudassano sārathiṁ āmantesi: 'ataramāno, sārathi, rathaṁ pesehi, yathā ahaṁ brāhmaṇagahapatike cirataraṁ passeyyan'ti. Rājā, ānanda, mahāsudassano imāya catutthiyā iddhiyā samannāgato ahosi. Rājā, ānanda, mahāsudassano imāhi catūhi iddhīhi samannāgato ahosi.
4. Dhammapāsādapokkharaṇī
21Atha kho, ānanda, rañño mahāsudassanassa etadahosi: 'yannūnāhaṁ imāsu tālantarikāsu dhanusate dhanusate pokkharaṇiyo māpeyyan'ti.
22Māpesi kho, ānanda, rājā mahāsudassano tāsu tālantarikāsu dhanusate dhanusate pokkharaṇiyo. Tā kho panānanda, pokkharaṇiyo catunnaṁ vaṇṇānaṁ iṭṭhakāhi citā ahesuṁ—ekā iṭṭhakā sovaṇṇamayā, ekā rūpiyamayā, ekā veḷuriyamayā, ekā phalikamayā.
23Tāsu kho panānanda, pokkharaṇīsu cattāri cattāri sopānāni ahesuṁ catunnaṁ vaṇṇānaṁ, ekaṁ sopānaṁ sovaṇṇamayaṁ ekaṁ rūpiyamayaṁ ekaṁ veḷuriyamayaṁ ekaṁ phalikamayaṁ. Sovaṇṇamayassa sopānassa sovaṇṇamayā thambhā ahesuṁ, rūpiyamayā sūciyo ca uṇhīsañca. Rūpiyamayassa sopānassa rūpiyamayā thambhā ahesuṁ, sovaṇṇamayā sūciyo ca uṇhīsañca. Veḷuriyamayassa sopānassa veḷuriyamayā thambhā ahesuṁ, phalikamayā sūciyo ca uṇhīsañca. Phalikamayassa sopānassa phalikamayā thambhā ahesuṁ, veḷuriyamayā sūciyo ca uṇhīsañca. Tā kho panānanda, pokkharaṇiyo dvīhi vedikāhi parikkhittā ahesuṁ ekā vedikā sovaṇṇamayā, ekā rūpiyamayā. Sovaṇṇamayāya vedikāya sovaṇṇamayā thambhā ahesuṁ, rūpiyamayā sūciyo ca uṇhīsañca. Rūpiyamayāya vedikāya rūpiyamayā thambhā ahesuṁ, sovaṇṇamayā sūciyo ca uṇhīsañca.
24Atha kho, ānanda, rañño mahāsudassanassa etadahosi: 'yannūnāhaṁ imāsu pokkharaṇīsu evarūpaṁ mālaṁ ropāpeyyaṁ uppalaṁ padumaṁ kumudaṁ puṇḍarīkaṁ sabbotukaṁ sabbajanassa anāvaṭan'ti. Ropāpesi kho, ānanda, rājā mahāsudassano tāsu pokkharaṇīsu evarūpaṁ mālaṁ uppalaṁ padumaṁ kumudaṁ puṇḍarīkaṁ sabbotukaṁ sabbajanassa anāvaṭaṁ.
25Atha kho, ānanda, rañño mahāsudassanassa etadahosi: 'yannūnāhaṁ imāsaṁ pokkharaṇīnaṁ tīre nhāpake purise ṭhapeyyaṁ, ye āgatāgataṁ janaṁ nhāpessantī'ti. Ṭhapesi kho, ānanda, rājā mahāsudassano tāsaṁ pokkharaṇīnaṁ tīre nhāpake purise, ye āgatāgataṁ janaṁ nhāpesuṁ.
26Atha kho, ānanda, rañño mahāsudassanassa etadahosi: 'yannūnāhaṁ imāsaṁ pokkharaṇīnaṁ tīre evarūpaṁ dānaṁ paṭṭhapeyyaṁ—annaṁ annaṭṭhikassa, pānaṁ pānaṭṭhikassa, vatthaṁ vatthaṭṭhikassa, yānaṁ yānaṭṭhikassa, sayanaṁ sayanaṭṭhikassa, itthiṁ itthiṭṭhikassa, hiraññaṁ hiraññaṭṭhikassa, suvaṇṇaṁ suvaṇṇaṭṭhikassā'ti. Paṭṭhapesi kho, ānanda, rājā mahāsudassano tāsaṁ pokkharaṇīnaṁ tīre evarūpaṁ dānaṁ—annaṁ annaṭṭhikassa, pānaṁ pānaṭṭhikassa, vatthaṁ vatthaṭṭhikassa, yānaṁ yānaṭṭhikassa, sayanaṁ sayanaṭṭhikassa, itthiṁ itthiṭṭhikassa, hiraññaṁ hiraññaṭṭhikassa, suvaṇṇaṁ suvaṇṇaṭṭhikassa.
27Atha kho, ānanda, brāhmaṇagahapatikā pahūtaṁ sāpateyyaṁ ādāya rājānaṁ mahāsudassanaṁ upasaṅkamitvā evamāhaṁsu: 'idaṁ, deva, pahūtaṁ sāpateyyaṁ devaññeva uddissa ābhataṁ, taṁ devo paṭiggaṇhatū'ti. 'Alaṁ, bho, mamapidaṁ pahūtaṁ sāpateyyaṁ dhammikena balinā abhisaṅkhataṁ, tañca vo hotu, ito ca bhiyyo harathā'ti. Te raññā paṭikkhittā ekamantaṁ apakkamma evaṁ samacintesuṁ: 'na kho etaṁ amhākaṁ patirūpaṁ, yaṁ mayaṁ imāni sāpateyyāni punadeva sakāni gharāni paṭihareyyāma. Yannūna mayaṁ rañño mahāsudassanassa nivesanaṁ māpeyyāmā'ti. Te rājānaṁ mahāsudassanaṁ upasaṅkamitvā evamāhaṁsu: 'nivesanaṁ te, deva, māpessāmā'ti. Adhivāsesi kho, ānanda, rājā mahāsudassano tuṇhībhāvena.
28Atha kho, ānanda, sakko devānamindo rañño mahāsudassanassa cetasā cetoparivitakkamaññāya vissakammaṁ devaputtaṁ āmantesi: 'ehi tvaṁ, samma vissakamma, rañño mahāsudassanassa nivesanaṁ māpehi dhammaṁ nāma pāsādan'ti. 'Evaṁ, bhaddantavā'ti kho, ānanda, vissakammo devaputto sakkassa devānamindassa paṭissutvā seyyathāpi nāma balavā puriso samiñjitaṁ vā bāhaṁ pasāreyya pasāritaṁ vā bāhaṁ samiñjeyya; evameva—devesu tāvatiṁsesu antarahito rañño mahāsudassanassa purato pāturahosi. Atha kho, ānanda, vissakammo devaputto rājānaṁ mahāsudassanaṁ etadavoca: 'nivesanaṁ te, deva, māpessāmi dhammaṁ nāma pāsādan'ti. Adhivāsesi kho, ānanda, rājā mahāsudassano tuṇhībhāvena.
29Māpesi kho, ānanda, vissakammo devaputto rañño mahāsudassanassa nivesanaṁ dhammaṁ nāma pāsādaṁ. Dhammo, ānanda, pāsādo puratthimena pacchimena ca yojanaṁ āyāmena ahosi. Uttarena dakkhiṇena ca aḍḍhayojanaṁ vitthārena. Dhammassa, ānanda, pāsādassa tiporisaṁ uccatarena vatthu citaṁ ahosi catunnaṁ vaṇṇānaṁ iṭṭhakāhi—ekā iṭṭhakā sovaṇṇamayā, ekā rūpiyamayā, ekā veḷuriyamayā, ekā phalikamayā.
30Dhammassa, ānanda, pāsādassa caturāsītithambhasahassāni ahesuṁ catunnaṁ vaṇṇānaṁ—eko thambho sovaṇṇamayo, eko rūpiyamayo, eko veḷuriyamayo, eko phalikamayo. Dhammo, ānanda, pāsādo catunnaṁ vaṇṇānaṁ phalakehi santhato ahosi—ekaṁ phalakaṁ sovaṇṇamayaṁ, ekaṁ rūpiyamayaṁ, ekaṁ veḷuriyamayaṁ, ekaṁ phalikamayaṁ.
31Dhammassa, ānanda, pāsādassa catuvīsati sopānāni ahesuṁ catunnaṁ vaṇṇānaṁ— ekaṁ sopānaṁ sovaṇṇamayaṁ, ekaṁ rūpiyamayaṁ, ekaṁ veḷuriyamayaṁ, ekaṁ phalikamayaṁ. Sovaṇṇamayassa sopānassa sovaṇṇamayā thambhā ahesuṁ rūpiyamayā sūciyo ca uṇhīsañca. Rūpiyamayassa sopānassa rūpiyamayā thambhā ahesuṁ sovaṇṇamayā sūciyo ca uṇhīsañca. Veḷuriyamayassa sopānassa veḷuriyamayā thambhā ahesuṁ phalikamayā sūciyo ca uṇhīsañca. Phalikamayassa sopānassa phalikamayā thambhā ahesuṁ veḷuriyamayā sūciyo ca uṇhīsañca.
32Dhamme, ānanda, pāsāde caturāsītikūṭāgārasahassāni ahesuṁ catunnaṁ vaṇṇānaṁ—ekaṁ kūṭāgāraṁ sovaṇṇamayaṁ, ekaṁ rūpiyamayaṁ, ekaṁ veḷuriyamayaṁ, ekaṁ phalikamayaṁ. Sovaṇṇamaye kūṭāgāre rūpiyamayo pallaṅko paññatto ahosi, rūpiyamaye kūṭāgāre sovaṇṇamayo pallaṅko paññatto ahosi, veḷuriyamaye kūṭāgāre dantamayo pallaṅko paññatto ahosi, phalikamaye kūṭāgāre sāramayo pallaṅko paññatto ahosi. Sovaṇṇamayassa kūṭāgārassa dvāre rūpiyamayo tālo ṭhito ahosi, tassa rūpiyamayo khandho sovaṇṇamayāni pattāni ca phalāni ca. Rūpiyamayassa kūṭāgārassa dvāre sovaṇṇamayo tālo ṭhito ahosi, tassa sovaṇṇamayo khandho, rūpiyamayāni pattāni ca phalāni ca. Veḷuriyamayassa kūṭāgārassa dvāre phalikamayo tālo ṭhito ahosi, tassa phalikamayo khandho, veḷuriyamayāni pattāni ca phalāni ca. Phalikamayassa kūṭāgārassa dvāre veḷuriyamayo tālo ṭhito ahosi, tassa veḷuriyamayo khandho, phalikamayāni pattāni ca phalāni ca.
33Atha kho, ānanda, rañño mahāsudassanassa etadahosi: 'yannūnāhaṁ mahāviyūhassa kūṭāgārassa dvāre sabbasovaṇṇamayaṁ tālavanaṁ māpeyyaṁ, yattha divāvihāraṁ nisīdissāmī'ti. Māpesi kho, ānanda, rājā mahāsudassano mahāviyūhassa kūṭāgārassa dvāre sabbasovaṇṇamayaṁ tālavanaṁ, yattha divāvihāraṁ nisīdi.
Dhammo, ānanda, pāsādo dvīhi vedikāhi parikkhitto ahosi, ekā vedikā sovaṇṇamayā, ekā rūpiyamayā. Sovaṇṇamayāya vedikāya sovaṇṇamayā thambhā ahesuṁ, rūpiyamayā sūciyo ca uṇhīsañca. Rūpiyamayāya vedikāya rūpiyamayā thambhā ahesuṁ, sovaṇṇamayā sūciyo ca uṇhīsañca.
34Dhammo, ānanda, pāsādo dvīhi kiṅkiṇikajālehi parikkhitto ahosi—ekaṁ jālaṁ sovaṇṇamayaṁ ekaṁ rūpiyamayaṁ. Sovaṇṇamayassa jālassa rūpiyamayā kiṅkiṇikā ahesuṁ, rūpiyamayassa jālassa sovaṇṇamayā kiṅkiṇikā ahesuṁ. Tesaṁ kho panānanda, kiṅkiṇikajālānaṁ vāteritānaṁ saddo ahosi vaggu ca rajanīyo ca khamanīyo ca madanīyo ca. Seyyathāpi, ānanda, pañcaṅgikassa tūriyassa suvinītassa suppaṭitāḷitassa sukusalehi samannāhatassa saddo hoti, vaggu ca rajanīyo ca khamanīyo ca madanīyo ca; evameva kho, ānanda, tesaṁ kiṅkiṇikajālānaṁ vāteritānaṁ saddo ahosi vaggu ca rajanīyo ca khamanīyo ca madanīyo ca. Ye kho panānanda, tena samayena kusāvatiyā rājadhāniyā dhuttā ahesuṁ soṇḍā pipāsā, te tesaṁ kiṅkiṇikajālānaṁ vāteritānaṁ saddena paricāresuṁ. Niṭṭhito kho panānanda, dhammo pāsādo duddikkho ahosi musati cakkhūni. Seyyathāpi, ānanda, vassānaṁ pacchime māse saradasamaye viddhe vigatavalāhake deve ādicco nabhaṁ abbhussakkamāno duddikkho hoti musati cakkhūni; evameva kho, ānanda, dhammo pāsādo duddikkho ahosi musati cakkhūni.
35Atha kho, ānanda, rañño mahāsudassanassa etadahosi: 'yannūnāhaṁ dhammassa pāsādassa purato dhammaṁ nāma pokkharaṇiṁ māpeyyan'ti. Māpesi kho, ānanda, rājā mahāsudassano dhammassa pāsādassa purato dhammaṁ nāma pokkharaṇiṁ. Dhammā, ānanda, pokkharaṇī puratthimena pacchimena ca yojanaṁ āyāmena ahosi, uttarena dakkhiṇena ca aḍḍhayojanaṁ vitthārena. Dhammā, ānanda, pokkharaṇī catunnaṁ vaṇṇānaṁ iṭṭhakāhi citā ahosi—ekā iṭṭhakā sovaṇṇamayā, ekā rūpiyamayā, ekā veḷuriyamayā, ekā phalikamayā.
36Dhammāya, ānanda, pokkharaṇiyā catuvīsati sopānāni ahesuṁ catunnaṁ vaṇṇānaṁ— ekaṁ sopānaṁ sovaṇṇamayaṁ, ekaṁ rūpiyamayaṁ, ekaṁ veḷuriyamayaṁ, ekaṁ phalikamayaṁ. Sovaṇṇamayassa sopānassa sovaṇṇamayā thambhā ahesuṁ rūpiyamayā sūciyo ca uṇhīsañca. Rūpiyamayassa sopānassa rūpiyamayā thambhā ahesuṁ sovaṇṇamayā sūciyo ca uṇhīsañca. Veḷuriyamayassa sopānassa veḷuriyamayā thambhā ahesuṁ phalikamayā sūciyo ca uṇhīsañca. Phalikamayassa sopānassa phalikamayā thambhā ahesuṁ veḷuriyamayā sūciyo ca uṇhīsañca.
37Dhammā, ānanda, pokkharaṇī dvīhi vedikāhi parikkhittā ahosi—ekā vedikā sovaṇṇamayā, ekā rūpiyamayā. Sovaṇṇamayāya vedikāya sovaṇṇamayā thambhā ahesuṁ rūpiyamayā sūciyo ca uṇhīsañca. Rūpiyamayāya vedikāya rūpiyamayā thambhā ahesuṁ sovaṇṇamayā sūciyo ca uṇhīsañca.
38Dhammā, ānanda, pokkharaṇī sattahi tālapantīhi parikkhittā ahosi—ekā tālapanti sovaṇṇamayā, ekā rūpiyamayā, ekā veḷuriyamayā, ekā phalikamayā, ekā lohitaṅkamayā, ekā masāragallamayā, ekā sabbaratanamayā. Sovaṇṇamayassa tālassa sovaṇṇamayo khandho ahosi rūpiyamayāni pattāni ca phalāni ca. Rūpiyamayassa tālassa rūpiyamayo khandho ahosi sovaṇṇamayāni pattāni ca phalāni ca. Veḷuriyamayassa tālassa veḷuriyamayo khandho ahosi phalikamayāni pattāni ca phalāni ca. Phalikamayassa tālassa phalikamayo khandho ahosi veḷuriyamayāni pattāni ca phalāni ca. Lohitaṅkamayassa tālassa lohitaṅkamayo khandho ahosi masāragallamayāni pattāni ca phalāni ca. Masāragallamayassa tālassa masāragallamayo khandho ahosi lohitaṅkamayāni pattāni ca phalāni ca. Sabbaratanamayassa tālassa sabbaratanamayo khandho ahosi, sabbaratanamayāni pattāni ca phalāni ca. Tāsaṁ kho panānanda, tālapantīnaṁ vāteritānaṁ saddo ahosi, vaggu ca rajanīyo ca khamanīyo ca madanīyo ca. Seyyathāpi, ānanda, pañcaṅgikassa tūriyassa suvinītassa suppaṭitāḷitassa sukusalehi samannāhatassa saddo hoti vaggu ca rajanīyo ca khamanīyo ca madanīyo ca; evameva kho, ānanda, tāsaṁ tālapantīnaṁ vāteritānaṁ saddo ahosi vaggu ca rajanīyo ca khamanīyo ca madanīyo ca. Ye kho panānanda, tena samayena kusāvatiyā rājadhāniyā dhuttā ahesuṁ soṇḍā pipāsā, te tāsaṁ tālapantīnaṁ vāteritānaṁ saddena paricāresuṁ.
39Niṭṭhite kho panānanda, dhamme pāsāde niṭṭhitāya dhammāya ca pokkharaṇiyā rājā mahāsudassano 'ye tena samayena samaṇesu vā samaṇasammatā brāhmaṇesu vā brāhmaṇasammatā', te sabbakāmehi santappetvā dhammaṁ pāsādaṁ abhiruhi.
Paṭhamabhāṇavāro.
5. Jhānasampatti
40Atha kho, ānanda, rañño mahāsudassanassa etadahosi: 'kissa nu kho me idaṁ kammassa phalaṁ kissa kammassa vipāko, yenāhaṁ etarahi evaṁmahiddhiko evaṁmahānubhāvo'ti? Atha kho, ānanda, rañño mahāsudassanassa etadahosi: 'tiṇṇaṁ kho me idaṁ kammānaṁ phalaṁ tiṇṇaṁ kammānaṁ vipāko, yenāhaṁ etarahi evaṁmahiddhiko evaṁmahānubhāvo, seyyathidaṁ—dānassa damassa saṁyamassā'ti.
41Atha kho, ānanda, rājā mahāsudassano yena mahāviyūhaṁ kūṭāgāraṁ tenupasaṅkami; upasaṅkamitvā mahāviyūhassa kūṭāgārassa dvāre ṭhito udānaṁ udānesi: 'tiṭṭha, kāmavitakka, tiṭṭha, byāpādavitakka, tiṭṭha, vihiṁsāvitakka. Ettāvatā, kāmavitakka, ettāvatā, byāpādavitakka, ettāvatā, vihiṁsāvitakkā'ti.
42Atha kho, ānanda, rājā mahāsudassano mahāviyūhaṁ kūṭāgāraṁ pavisitvā sovaṇṇamaye pallaṅke nisinno vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja vihāsi. Vitakkavicārānaṁ vūpasamā ajjhattaṁ sampasādanaṁ cetaso ekodibhāvaṁ avitakkaṁ avicāraṁ samādhijaṁ pītisukhaṁ dutiyaṁ jhānaṁ upasampajja vihāsi. Pītiyā ca virāgā upekkhako ca vihāsi, sato ca sampajāno sukhañca kāyena paṭisaṁvedesi, yaṁ taṁ ariyā ācikkhanti: 'upekkhako satimā sukhavihārī'ti tatiyaṁ jhānaṁ upasampajja vihāsi. Sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṁ atthaṅgamā adukkhamasukhaṁ upekkhāsatipārisuddhiṁ catutthaṁ jhānaṁ upasampajja vihāsi.
43Atha kho, ānanda, rājā mahāsudassano mahāviyūhā kūṭāgārā nikkhamitvā sovaṇṇamayaṁ kūṭāgāraṁ pavisitvā rūpiyamaye pallaṅke nisinno 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 abyāpajjena pharitvā vihāsi. Karuṇāsahagatena cetasā … pe … muditāsahagatena cetasā … pe … 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 abyāpajjena pharitvā vihāsi.
6. Caturāsītinagarasahassādi
44Rañño, ānanda, mahāsudassanassa caturāsīti nagarasahassāni ahesuṁ kusāvatīrājadhānippamukhāni; caturāsīti pāsādasahassāni ahesuṁ dhammapāsādappamukhāni; caturāsīti kūṭāgārasahassāni ahesuṁ mahāviyūhakūṭāgārappamukhāni; caturāsīti pallaṅkasahassāni ahesuṁ sovaṇṇamayāni rūpiyamayāni dantamayāni sāramayāni gonakatthatāni paṭikatthatāni paṭalikatthatāni kadalimigapavarapaccattharaṇāni sauttaracchadāni ubhatolohitakūpadhānāni; caturāsīti nāgasahassāni ahesuṁ sovaṇṇālaṅkārāni sovaṇṇadhajāni hemajālapaṭicchannāni uposathanāgarājappamukhāni; caturāsīti assasahassāni ahesuṁ sovaṇṇālaṅkārāni sovaṇṇadhajāni hemajālapaṭicchannāni valāhakaassarājappamukhāni; caturāsīti rathasahassāni ahesuṁ sīhacammaparivārāni byagghacammaparivārāni dīpicammaparivārāni paṇḍukambalaparivārāni sovaṇṇālaṅkārāni sovaṇṇadhajāni hemajālapaṭicchannāni vejayantarathappamukhāni; caturāsīti maṇisahassāni ahesuṁ maṇiratanappamukhāni; caturāsīti itthisahassāni ahesuṁ subhaddādevippamukhāni; caturāsīti gahapatisahassāni ahesuṁ gahapatiratanappamukhāni; caturāsīti khattiyasahassāni ahesuṁ anuyantāni pariṇāyakaratanappamukhāni; caturāsīti dhenusahassāni ahesuṁ duhasandanāni kaṁsūpadhāraṇāni; caturāsīti vatthakoṭisahassāni ahesuṁ khomasukhumānaṁ kappāsikasukhumānaṁ koseyyasukhumānaṁ kambalasukhumānaṁ; rañño, ānanda, mahāsudassanassa
caturāsīti thālipākasahassāni ahesuṁ sāyaṁ pātaṁ bhattābhihāro abhihariyittha.
45Tena kho panānanda, samayena rañño mahāsudassanassa caturāsīti nāgasahassāni sāyaṁ pātaṁ upaṭṭhānaṁ āgacchanti. Atha kho, ānanda, rañño mahāsudassanassa etadahosi: 'imāni kho me caturāsīti nāgasahassāni sāyaṁ pātaṁ upaṭṭhānaṁ āgacchanti, yannūna vassasatassa vassasatassa accayena dvecattālīsaṁ dvecattālīsaṁ nāgasahassāni sakiṁ sakiṁ upaṭṭhānaṁ āgaccheyyun'ti. Atha kho, ānanda, rājā mahāsudassano pariṇāyakaratanaṁ āmantesi: 'imāni kho me, samma pariṇāyakaratana, caturāsīti nāgasahassāni sāyaṁ pātaṁ upaṭṭhānaṁ āgacchanti, tena hi, samma pariṇāyakaratana, vassasatassa vassasatassa accayena dvecattālīsaṁ dvecattālīsaṁ nāgasahassāni sakiṁ sakiṁ upaṭṭhānaṁ āgacchantū'ti. 'Evaṁ, devā'ti kho, ānanda, pariṇāyakaratanaṁ rañño mahāsudassanassa paccassosi. Atha kho, ānanda, rañño mahāsudassanassa aparena samayena vassasatassa vassasatassa accayena dvecattālīsaṁ dvecattālīsaṁ nāgasahassāni sakiṁ sakiṁ upaṭṭhānaṁ āgamaṁsu.
7. Subhaddādeviupasaṅkamana
46Atha kho, ānanda, subhaddāya deviyā bahunnaṁ vassānaṁ bahunnaṁ vassasatānaṁ bahunnaṁ vassasahassānaṁ accayena etadahosi: 'ciraṁ diṭṭho kho me rājā mahāsudassano. Yannūnāhaṁ rājānaṁ mahāsudassanaṁ dassanāya upasaṅkameyyan'ti. Atha kho, ānanda, subhaddā devī itthāgāraṁ āmantesi: 'etha tumhe sīsāni nhāyatha pītāni vatthāni pārupatha. Ciraṁ diṭṭho no rājā mahāsudassano, rājānaṁ mahāsudassanaṁ dassanāya upasaṅkamissāmā'ti. 'Evaṁ, ayye'ti kho, ānanda, itthāgāraṁ subhaddāya deviyā paṭissutvā sīsāni nhāyitvā pītāni vatthāni pārupitvā yena subhaddā devī tenupasaṅkami. Atha kho, ānanda, subhaddā devī pariṇāyakaratanaṁ āmantesi: 'kappehi, samma pariṇāyakaratana, caturaṅginiṁ senaṁ, ciraṁ diṭṭho no rājā mahāsudassano, rājānaṁ mahāsudassanaṁ dassanāya upasaṅkamissāmā'ti. 'Evaṁ, devī'ti kho, ānanda, pariṇāyakaratanaṁ subhaddāya deviyā paṭissutvā caturaṅginiṁ senaṁ kappāpetvā subhaddāya deviyā paṭivedesi: 'kappitā kho, devi, caturaṅginī senā, yassadāni kālaṁ maññasī'ti.
Atha kho, ānanda, subhaddā devī caturaṅginiyā senāya saddhiṁ itthāgārena yena dhammo pāsādo tenupasaṅkami; upasaṅkamitvā dhammaṁ pāsādaṁ abhiruhitvā yena mahāviyūhaṁ kūṭāgāraṁ tenupasaṅkami. Upasaṅkamitvā mahāviyūhassa kūṭāgārassa dvārabāhaṁ ālambitvā aṭṭhāsi. Atha kho, ānanda, rājā mahāsudassano saddaṁ sutvā: 'kiṁ nu kho mahato viya janakāyassa saddo'ti mahāviyūhā kūṭāgārā nikkhamanto addasa subhaddaṁ deviṁ dvārabāhaṁ ālambitvā ṭhitaṁ, disvāna subhaddaṁ deviṁ etadavoca: 'ettheva, devi, tiṭṭha mā pāvisī'ti.
Atha kho, ānanda, rājā mahāsudassano aññataraṁ purisaṁ āmantesi: 'ehi tvaṁ, ambho purisa, mahāviyūhā kūṭāgārā sovaṇṇamayaṁ pallaṅkaṁ nīharitvā sabbasovaṇṇamaye tālavane paññapehī'ti. 'Evaṁ, devā'ti kho, ānanda, so puriso rañño mahāsudassanassa paṭissutvā mahāviyūhā kūṭāgārā sovaṇṇamayaṁ pallaṅkaṁ nīharitvā sabbasovaṇṇamaye tālavane paññapesi. Atha kho, ānanda, rājā mahāsudassano dakkhiṇena passena sīhaseyyaṁ kappesi pāde pādaṁ accādhāya sato sampajāno.
47Atha kho, ānanda, subhaddāya deviyā etadahosi: 'vippasannāni kho rañño mahāsudassanassa indriyāni, parisuddho chavivaṇṇo pariyodāto, mā heva kho rājā mahāsudassano kālamakāsī'ti rājānaṁ mahāsudassanaṁ etadavoca:
48'Imāni te, deva, caturāsīti nagarasahassāni kusāvatīrājadhānippamukhāni. Ettha, deva, chandaṁ janehi jīvite apekkhaṁ karohi. Imāni te, deva, caturāsīti pāsādasahassāni dhammapāsādappamukhāni. Ettha, deva, chandaṁ janehi jīvite apekkhaṁ karohi. Imāni te, deva, caturāsīti kūṭāgārasahassāni mahāviyūhakūṭāgārappamukhāni. Ettha, deva, chandaṁ janehi jīvite apekkhaṁ karohi. Imāni te, deva, caturāsīti pallaṅkasahassāni sovaṇṇamayāni rūpiyamayāni dantamayāni sāramayāni gonakatthatāni paṭikatthatāni paṭalikatthatāni kadalimigapavarapaccattharaṇāni sauttaracchadāni ubhatolohitakūpadhānāni. Ettha, deva, chandaṁ janehi, jīvite apekkhaṁ karohi. Imāni te, deva, caturāsīti nāgasahassāni sovaṇṇālaṅkārāni sovaṇṇadhajāni hemajālapaṭicchannāni uposathanāgarājappamukhāni. Ettha, deva, chandaṁ janehi jīvite apekkhaṁ karohi. Imāni te, deva, caturāsīti assasahassāni sovaṇṇālaṅkārāni sovaṇṇadhajāni hemajālapaṭicchannāni valāhakaassarājappamukhāni. Ettha, deva, chandaṁ janehi jīvite apekkhaṁ karohi. Imāni te, deva, caturāsīti rathasahassāni sīhacammaparivārāni byagghacammaparivārāni dīpicammaparivārāni paṇḍukambalaparivārāni sovaṇṇālaṅkārāni sovaṇṇadhajāni hemajālapaṭicchannāni vejayantarathappamukhāni. Ettha, deva, chandaṁ janehi jīvite apekkhaṁ karohi. Imāni te, deva, caturāsīti maṇisahassāni maṇiratanappamukhāni. Ettha, deva, chandaṁ janehi jīvite apekkhaṁ karohi. Imāni te, deva, caturāsīti itthisahassāni itthiratanappamukhāni. Ettha, deva, chandaṁ janehi jīvite apekkhaṁ karohi. Imāni te, deva, caturāsīti gahapatisahassāni gahapatiratanappamukhāni. Ettha, deva, chandaṁ janehi jīvite apekkhaṁ karohi. Imāni te, deva, caturāsīti khattiyasahassāni anuyantāni pariṇāyakaratanappamukhāni. Ettha, deva, chandaṁ janehi jīvite apekkhaṁ karohi. Imāni te, deva, caturāsīti dhenusahassāni duhasandanāni kaṁsūpadhāraṇāni. Ettha, deva, chandaṁ janehi jīvite apekkhaṁ karohi. Imāni te, deva, caturāsīti vatthakoṭisahassāni khomasukhumānaṁ kappāsikasukhumānaṁ koseyyasukhumānaṁ kambalasukhumānaṁ. Ettha, deva, chandaṁ janehi, jīvite apekkhaṁ karohi. Imāni te, deva, caturāsīti thālipākasahassāni sāyaṁ pātaṁ bhattābhihāro abhihariyati. Ettha, deva, chandaṁ janehi jīvite apekkhaṁ karohī'ti.
49Evaṁ vutte, ānanda, rājā mahāsudassano subhaddaṁ deviṁ etadavoca:
50'Dīgharattaṁ kho maṁ tvaṁ, devi, iṭṭhehi kantehi piyehi manāpehi samudācarittha; atha ca pana maṁ tvaṁ pacchime kāle aniṭṭhehi akantehi appiyehi amanāpehi samudācarasī'ti. 'Kathaṁ carahi taṁ, deva, samudācarāmī'ti?
'Evaṁ kho maṁ tvaṁ, devi, samudācara: "sabbeheva, deva, piyehi manāpehi nānābhāvo vinābhāvo aññathābhāvo, mā kho tvaṁ, deva, sāpekkho kālamakāsi, dukkhā sāpekkhassa kālaṅkiriyā, garahitā ca sāpekkhassa kālaṅkiriyā. Imāni te, deva, caturāsīti nagarasahassāni kusāvatīrājadhānippamukhāni. Ettha, deva, chandaṁ pajaha jīvite apekkhaṁ mākāsi. Imāni te, deva, caturāsīti pāsādasahassāni dhammapāsādappamukhāni. Ettha, deva, chandaṁ pajaha jīvite apekkhaṁ mākāsi. Imāni te, deva, caturāsīti kūṭāgārasahassāni mahāviyūhakūṭāgārappamukhāni. Ettha, deva, chandaṁ pajaha jīvite apekkhaṁ mākāsi. Imāni te, deva, caturāsīti pallaṅkasahassāni sovaṇṇamayāni rūpiyamayāni dantamayāni sāramayāni gonakatthatāni paṭikatthatāni paṭalikatthatāni kadalimigapavarapaccattharaṇāni sauttaracchadāni ubhatolohitakūpadhānāni. Ettha, deva, chandaṁ pajaha jīvite apekkhaṁ mākāsi. Imāni te, deva, caturāsīti nāgasahassāni sovaṇṇālaṅkārāni sovaṇṇadhajāni hemajālapaṭicchannāni uposathanāgarājappamukhāni. Ettha, deva, chandaṁ pajaha jīvite apekkhaṁ mākāsi. Imāni te, deva, caturāsīti assasahassāni sovaṇṇālaṅkārāni sovaṇṇadhajāni hemajālapaṭicchannāni valāhakaassarājappamukhāni. Ettha, deva, chandaṁ pajaha jīvite apekkhaṁ mākāsi. Imāni te, deva, caturāsīti rathasahassāni sīhacammaparivārāni byagghacammaparivārāni dīpicammaparivārāni paṇḍukambalaparivārāni sovaṇṇālaṅkārāni sovaṇṇadhajāni hemajālapaṭicchannāni vejayantarathappamukhāni. Ettha, deva, chandaṁ pajaha jīvite apekkhaṁ mākāsi. Imāni te, deva, caturāsīti maṇisahassāni maṇiratanappamukhāni. Ettha, deva, chandaṁ pajaha jīvite apekkhaṁ mākāsi. Imāni te, deva, caturāsīti itthisahassāni subhaddādevippamukhāni. Ettha, deva, chandaṁ pajaha jīvite apekkhaṁ mākāsi. Imāni te, deva, caturāsīti gahapatisahassāni gahapatiratanappamukhāni. Ettha, deva, chandaṁ pajaha jīvite apekkhaṁ mākāsi. Imāni te, deva, caturāsīti khattiyasahassāni anuyantāni pariṇāyakaratanappamukhāni. Ettha, deva, chandaṁ pajaha jīvite apekkhaṁ mākāsi. Imāni te, deva, caturāsīti dhenusahassāni duhasandanāni kaṁsūpadhāraṇāni. Ettha, deva, chandaṁ pajaha jīvite apekkhaṁ mākāsi. Imāni te, deva, caturāsīti vatthakoṭisahassāni khomasukhumānaṁ kappāsikasukhumānaṁ koseyyasukhumānaṁ kambalasukhumānaṁ. Ettha, deva, chandaṁ pajaha jīvite apekkhaṁ mākāsi. Imāni te, deva, caturāsīti thālipākasahassāni sāyaṁ pātaṁ bhattābhihāro abhihariyati. Ettha, deva, chandaṁ pajaha jīvite apekkhaṁ mākāsī"'ti.
51Evaṁ vutte, ānanda, subhaddā devī parodi assūni pavattesi. Atha kho, ānanda, subhaddā devī assūni puñchitvā rājānaṁ mahāsudassanaṁ etadavoca:
52'Sabbeheva, deva, piyehi manāpehi nānābhāvo vinābhāvo aññathābhāvo, mā kho tvaṁ, deva, sāpekkho kālamakāsi, dukkhā sāpekkhassa kālaṅkiriyā, garahitā ca sāpekkhassa kālaṅkiriyā. Imāni te, deva, caturāsīti nagarasahassāni kusāvatīrājadhānippamukhāni. Ettha, deva, chandaṁ pajaha jīvite apekkhaṁ mākāsi. Imāni te, deva, caturāsīti pāsādasahassāni dhammapāsādappamukhāni. Ettha, deva, chandaṁ pajaha jīvite apekkhaṁ mākāsi. Imāni te, deva, caturāsīti kūṭāgārasahassāni mahāviyūhakūṭāgārappamukhāni. Ettha, deva, chandaṁ pajaha jīvite apekkhaṁ mākāsi. Imāni te, deva, caturāsīti pallaṅkasahassāni sovaṇṇamayāni rūpiyamayāni dantamayāni sāramayāni gonakatthatāni paṭikatthatāni paṭalikatthatāni kadalimigapavarapaccattharaṇāni sauttaracchadāni ubhatolohitakūpadhānāni. Ettha, deva, chandaṁ pajaha jīvite apekkhaṁ mākāsi. Imāni te, deva, caturāsīti nāgasahassāni sovaṇṇālaṅkārāni sovaṇṇadhajāni hemajālapaṭicchannāni uposathanāgarājappamukhāni. Ettha, deva, chandaṁ pajaha jīvite apekkhaṁ mākāsi. Imāni te, deva, caturāsīti assasahassāni sovaṇṇālaṅkārāni sovaṇṇadhajāni hemajālapaṭicchannāni valāhakaassarājappamukhāni. Ettha, deva, chandaṁ pajaha, jīvite apekkhaṁ mākāsi. Imāni te, deva, caturāsīti rathasahassāni sīhacammaparivārāni byagghacammaparivārāni dīpicammaparivārāni paṇḍukambalaparivārāni sovaṇṇālaṅkārāni sovaṇṇadhajāni hemajālapaṭicchannāni vejayantarathappamukhāni. Ettha, deva, chandaṁ pajaha jīvite apekkhaṁ mākāsi. Imāni te, deva, caturāsīti maṇisahassāni maṇiratanappamukhāni. Ettha, deva, chandaṁ pajaha jīvite apekkhaṁ mākāsi. Imāni te, deva, caturāsīti itthisahassāni itthiratanappamukhāni. Ettha, deva, chandaṁ pajaha, jīvite apekkhaṁ mākāsi. Imāni te, deva, caturāsīti gahapatisahassāni gahapatiratanappamukhāni. Ettha, deva, chandaṁ pajaha jīvite apekkhaṁ mākāsi. Imāni te, deva, caturāsīti khattiyasahassāni anuyantāni pariṇāyakaratanappamukhāni. Ettha, deva, chandaṁ pajaha jīvite apekkhaṁ mākāsi. Imāni te, deva, caturāsīti dhenusahassāni duhasandanāni kaṁsūpadhāraṇāni. Ettha, deva, chandaṁ pajaha jīvite apekkhaṁ mākāsi. Imāni te, deva, caturāsīti vatthakoṭisahassāni khomasukhumānaṁ kappāsikasukhumānaṁ koseyyasukhumānaṁ kambalasukhumānaṁ. Ettha, deva, chandaṁ pajaha jīvite apekkhaṁ mākāsi. Imāni te, deva, caturāsīti thālipākasahassāni sāyaṁ pātaṁ bhattābhihāro abhihariyati. Ettha, deva, chandaṁ pajaha jīvite apekkhaṁ mākāsī'ti.
8. Brahmalokūpagama
53Atha kho, ānanda, rājā mahāsudassano na cirasseva kālamakāsi. Seyyathāpi, ānanda, gahapatissa vā gahapatiputtassa vā manuññaṁ bhojanaṁ bhuttāvissa bhattasammado hoti; evameva kho, ānanda, rañño mahāsudassanassa māraṇantikā vedanā ahosi. Kālaṅkato ca, ānanda, rājā mahāsudassano sugatiṁ brahmalokaṁ upapajji.
Rājā, ānanda, mahāsudassano caturāsīti vassasahassāni kumārakīḷaṁ kīḷi. Caturāsīti vassasahassāni oparajjaṁ kāresi. Caturāsīti vassasahassāni rajjaṁ kāresi. Caturāsīti vassasahassāni gihibhūto dhamme pāsāde brahmacariyaṁ cari. So cattāro brahmavihāre bhāvetvā kāyassa bhedā paraṁ maraṇā brahmalokūpago ahosi.
54Siyā kho panānanda, evamassa: 'añño nūna tena samayena rājā mahāsudassano ahosī'ti, na kho panetaṁ, ānanda, evaṁ daṭṭhabbaṁ. Ahaṁ tena samayena rājā mahāsudassano ahosiṁ. Mama tāni caturāsīti nagarasahassāni kusāvatīrājadhānippamukhāni, mama tāni caturāsīti pāsādasahassāni dhammapāsādappamukhāni, mama tāni caturāsīti kūṭāgārasahassāni mahāviyūhakūṭāgārappamukhāni, mama tāni caturāsīti pallaṅkasahassāni sovaṇṇamayāni rūpiyamayāni dantamayāni sāramayāni gonakatthatāni paṭikatthatāni paṭalikatthatāni kadalimigapavarapaccattharaṇāni sauttaracchadāni ubhatolohitakūpadhānāni, mama tāni caturāsīti nāgasahassāni sovaṇṇālaṅkārāni sovaṇṇadhajāni hemajālapaṭicchannāni uposathanāgarājappamukhāni, mama tāni caturāsīti assasahassāni sovaṇṇālaṅkārāni sovaṇṇadhajāni hemajālapaṭicchannāni valāhakaassarājappamukhāni, mama tāni caturāsīti rathasahassāni sīhacammaparivārāni byagghacammaparivārāni dīpicammaparivārāni paṇḍukambalaparivārāni sovaṇṇālaṅkārāni sovaṇṇadhajāni hemajālapaṭicchannāni vejayantarathappamukhāni, mama tāni caturāsīti maṇisahassāni maṇiratanappamukhāni, mama tāni caturāsīti itthisahassāni subhaddādevippamukhāni, mama tāni caturāsīti gahapatisahassāni gahapatiratanappamukhāni, mama tāni caturāsīti khattiyasahassāni anuyantāni pariṇāyakaratanappamukhāni, mama tāni caturāsīti dhenusahassāni duhasandanāni kaṁsūpadhāraṇāni, mama tāni caturāsīti vatthakoṭisahassāni khomasukhumānaṁ kappāsikasukhumānaṁ koseyyasukhumānaṁ kambalasukhumānaṁ, mama tāni caturāsīti thālipākasahassāni sāyaṁ pātaṁ bhattābhihāro abhihariyittha.
55Tesaṁ kho panānanda, caturāsītinagarasahassānaṁ ekaññeva taṁ nagaraṁ hoti, yaṁ tena samayena ajjhāvasāmi yadidaṁ kusāvatī rājadhānī. Tesaṁ kho panānanda, caturāsīti pāsādasahassānaṁ ekoyeva so pāsādo hoti, yaṁ tena samayena ajjhāvasāmi yadidaṁ dhammo pāsādo. Tesaṁ kho panānanda, caturāsīti kūṭāgārasahassānaṁ ekaññeva taṁ kūṭāgāraṁ hoti, yaṁ tena samayena ajjhāvasāmi yadidaṁ mahāviyūhaṁ kūṭāgāraṁ. Tesaṁ kho panānanda, caturāsīti pallaṅkasahassānaṁ ekoyeva so pallaṅko hoti, yaṁ tena samayena paribhuñjāmi yadidaṁ sovaṇṇamayo vā rūpiyamayo vā dantamayo vā sāramayo vā. Tesaṁ kho panānanda, caturāsīti nāgasahassānaṁ ekoyeva so nāgo hoti, yaṁ tena samayena abhiruhāmi yadidaṁ uposatho nāgarājā. Tesaṁ kho panānanda, caturāsīti assasahassānaṁ ekoyeva so asso hoti, yaṁ tena samayena abhiruhāmi yadidaṁ valāhako assarājā. Tesaṁ kho panānanda, caturāsīti rathasahassānaṁ ekoyeva so ratho hoti, yaṁ tena samayena abhiruhāmi yadidaṁ vejayantaratho. Tesaṁ kho panānanda, caturāsīti itthisahassānaṁ ekāyeva sā itthī hoti, yā tena samayena paccupaṭṭhāti khattiyānī vā vessinī vā. Tesaṁ kho panānanda, caturāsīti vatthakoṭisahassānaṁ ekaṁyeva taṁ dussayugaṁ hoti, yaṁ tena samayena paridahāmi khomasukhumaṁ vā kappāsikasukhumaṁ vā koseyyasukhumaṁ vā kambalasukhumaṁ vā. Tesaṁ kho panānanda, caturāsīti thālipākasahassānaṁ ekoyeva so thālipāko hoti, yato nāḷikodanaparamaṁ bhuñjāmi tadupiyañca sūpeyyaṁ.
56Passānanda, sabbete saṅkhārā atītā niruddhā vipariṇatā. Evaṁ aniccā kho, ānanda, saṅkhārā; evaṁ addhuvā kho, ānanda, saṅkhārā; evaṁ anassāsikā kho, ānanda, saṅkhārā. Yāvañcidaṁ, ānanda, alameva sabbasaṅkhāresu nibbindituṁ, alaṁ virajjituṁ, alaṁ vimuccituṁ.
57Chakkhattuṁ kho panāhaṁ, ānanda, abhijānāmi imasmiṁ padese sarīraṁ nikkhipitaṁ, tañca kho rājāva samāno cakkavattī dhammiko dhammarājā cāturanto vijitāvī janapadatthāvariyappatto sattaratanasamannāgato, ayaṁ sattamo sarīranikkhepo. Na kho panāhaṁ, ānanda, taṁ padesaṁ samanupassāmi sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya yattha tathāgato aṭṭhamaṁ sarīraṁ nikkhipeyyā"ti.
58Idamavoca bhagavā. Idaṁ vatvāna sugato athāparaṁ etadavoca satthā:
59" Aniccā vata saṅkhārā,
uppādavayadhammino;
Uppajjitvā nirujjhanti,
tesaṁ vūpasamo sukho"ti.
Mahāsudassanasuttaṁ niṭṭhitaṁ catutthaṁ.