Light/Dark

Majjhima Nikāya

MN42: Verañjakasutta - The People of Verañja

1The text of this sutta is almost identical to Sutta 41, except that where the preceding sutta is phrased in terms of "conduct not in accordance with the Dhamma, unrighteous conduct" (verses 7–10) and "conduct in accordance with the Dhamma, righteous conduct" (verses 11–14), this sutta is phrased in terms of "one who does not observe conduct in accordance with the Dhamma, one of unrighteous conduct" and "one who observes conduct in accordance with the Dhamma, one of righteous conduct".Thus have I heard. On one occasion the Blessed One was wandering by stages in the Kosalan Country with a large Saṅgha of bhikkhus, and eventually he arrived at a Kosalan brahmin village named Verañja.

The brahmin householders of Verañja heard: "The recluse Gotama, the son of the Sakyans who went forth from a Sakyan clan, has been wandering in the Kosalan country with a large Saṅgha of bhikkhus and has come to Verañja. Now a good report of Master Gotama has been spread to this effect: ‘That Blessed One is accomplished, fully enlightened, perfect in true knowledge and conduct, sublime, knower of worlds, incomparable leader of persons to be tamed, teacher of gods and humans, enlightened, blessed. He declares this world with its gods, its Māras, and its Brahmās, this generation with its recluses and brahmins, its princes and its people, which he has himself realised with direct knowledge. He teaches the Dhamma good in the beginning, good in the middle, and good in the end, with the right meaning and phrasing, and he reveals a holy life that is utterly perfect and pure.’ Now it is good to see such arahants."


2Then the brahmin householders of Verañja went to the Blessed One. Some paid homage to the Blessed One and sat down at one side; some exchanged greetings with him, and when this courteous and amiable talk was finished, sat down at one side; some extended their hands in reverential salutation towards the Blessed One and sat down at one side; some pronounced their name and clan in the Blessed One's presence and sat down at one side; some kept silent and sat down at one side.

When they were seated, they said to the Blessed One: "Master Gotama, what is the cause and condition why some beings here, on the dissolution of the body, after death, reappear in states of deprivation, in an unhappy destination, in perdition, even in hell? And what is the cause and condition why some beings here, on the dissolution of the body, after death, reappear in a happy destination, even in the heavenly world?"


3"Householders, it is by reason of conduct not in accordance with the Dhamma, by reason of unrighteous conduct that some beings here, on the dissolution of the body, after death, reappear in states of deprivation, in an unhappy destination, in perdition, even in hell. It is by reason of conduct in accordance with the Dhamma, by reason of righteous conduct that some beings here, on the dissolution of the body, after death, reappear in a happy destination, even in the heavenly world."


4"We do not understand the detailed meaning of Master Gotama's utterance, which he has spoken in brief without expounding the detailed meaning. It would be good if Master Gotama would teach us the Dhamma so that we might understand the detailed meaning of his utterance."

"Then, householders, listen and attend closely to what I shall say."

"Yes, venerable sir," they replied. The Blessed One said this:


5"Householders, there are three kinds of bodily conduct in one who does not observe conduct in accordance with the Dhamma, one of unrighteous conduct. There are four kinds of verbal conduct in one who does not observe conduct in accordance with the Dhamma, one of unrighteous conduct. There are three kinds of mental conduct in one who does not observe conduct in accordance with the Dhamma, one of unrighteous conduct.

6"And how, householders, are there three kinds of bodily conduct in one who does not observe conduct in accordance with the Dhamma, one of unrighteous conduct? Here someone kills living beings; he is murderous, bloody-handed, given to blows and violence, merciless to living beings. He takes what is not given; he takes by way of theft the wealth and property of others in the village or forest. He misconducts himself in sensual pleasures; he has intercourse with women who are protected by their mother, father, mother and father, brother, sister, or relatives, who have a husband, who are protected by law, and even with those who are garlanded in token of betrothal. That is how there are three kinds of bodily conduct in one who does not observe conduct in accordance with the Dhamma, one of unrighteous conduct.

7"And how, householders, are there four kinds of verbal conduct in one who does not observe conduct in accordance with the Dhamma, one of unrighteous conduct? Here someone speaks falsehood; when summoned to a court, or to a meeting, or to his relatives’ presence, or to his guild, or to the royal family's presence, and questioned as a witness thus: ‘So, good man, tell what you know,’ not knowing, he says, ‘I know,’ or knowing, he says, ‘I do not know’; not seeing, he says, ‘I see,’ or seeing, he says, ‘I do not see’; in full awareness he speaks falsehood for his own ends, or for another's ends, or for some trifling worldly end. He speaks maliciously; he repeats elsewhere what he has heard here in order to divide those people from these, or he repeats to these people what he has heard elsewhere in order to divide these people from those; thus he is one who divides those who are united, a creator of divisions, who enjoys discord, rejoices in discord, delights in discord, a speaker of words that create discord. He speaks harshly; he utters such words as are rough, hard, hurtful to others, offensive to others, bordering on anger, unconducive to concentration. He is a gossip; he speaks at the wrong time, speaks what is not fact, speaks what is useless, speaks contrary to the Dhamma and the Discipline; at the wrong time he speaks such words as are worthless, unreasonable, immoderate, and unbeneficial. That is how there are four kinds of verbal conduct in one who does not observe conduct in accordance with the Dhamma, one of unrighteous conduct.

8"And how, householders, are there three kinds of mental conduct in one who does not observe conduct in accordance with the Dhamma, one of unrighteous conduct? Here someone is covetous; he covets the wealth and property of others thus: ‘Oh, may what belongs to another be mine!’ Or he has a mind of ill will and intentions of hate thus: ‘May these beings be slain and slaughtered, may they be cut off, perish, or be annihilated!’ Or he has wrong view, distorted vision, thus: ‘There is nothing given, nothing offered, nothing sacrificed; no fruit or result of good and bad actions; no this world, no other world; no mother, no father; no beings who are reborn spontaneously; no good and virtuous recluses and brahmins in the world who have themselves realised by direct knowledge and declare this world and the other world.’This is a morally nihilistic materialist view that denies an afterlife and kammic retribution. "There is nothing given" means that there is no fruit of giving; "no this world, no other world" that there is no rebirth into either this world or a world beyond; "no mother, no father" that there is no fruit of good conduct and bad conduct towards mother and father. The statement about recluses and brahmins denies the existence of Buddhas and arahants. That is how there are three kinds of mental conduct in one who does not observe conduct in accordance with the Dhamma, one of unrighteous conduct.

9So, householders, it is by reason of such conduct not in accordance with the Dhamma, by reason of such unrighteous conduct that some beings here on the dissolution of the body, after death, reappear in states of deprivation, in an unhappy destination, in perdition, even in hell.

10"Householders, there are three kinds of bodily conduct in one who observes conduct in accordance with the Dhamma, one of righteous conduct. There are four kinds of verbal conduct in one who observes conduct in accordance with the Dhamma, one of righteous conduct. There are three kinds of mental conduct in one who observes conduct in accordance with the Dhamma, one of righteous conduct.

11"And how, householders, are there three kinds of bodily conduct in one who observes conduct in accordance with the Dhamma, one of righteous conduct? Here someone, abandoning the killing of living beings, abstains from killing living beings; with rod and weapon laid aside, gentle and kindly, he abides compassionate to all living beings. Abandoning the taking of what is not given, he abstains from taking what is not given; he does not take by way of theft the wealth and property of others in the village or in the forest. Abandoning misconduct in sensual pleasures, he abstains from misconduct in sensual pleasures; he does not have intercourse with women who are protected by their mother, father, mother and father, brother, sister, or relatives, who have a husband, who are protected by law, or with those who are garlanded in token of betrothal. That is how there are three kinds of bodily conduct in one who observes conduct in accordance with the Dhamma, one of righteous conduct.

12"And how, householders, are there four kinds of verbal conduct in one who observes conduct in accordance with the Dhamma, one of righteous conduct? Here someone, abandoning false speech, abstains from false speech; when summoned to a court, or to a meeting, or to his relatives’ presence, or to his guild, or to the royal family's presence, and questioned as a witness thus: ‘So, good man, tell what you know,’ not knowing, he says, ‘I do not know,’ or knowing, he says, ‘I know’; not seeing, he says, ‘I do not see,’ or seeing, he says, ‘I see’; he does not in full awareness speak falsehood for his own ends, or for another's ends, or for some trifling worldly end. Abandoning malicious speech, he abstains from malicious speech; he does not repeat elsewhere what he has heard here in order to divide those people from these, nor does he repeat to these people what he has heard elsewhere in order to divide these people from those; thus he is one who reunites those who are divided, a promoter of friendships, who enjoys concord, rejoices in concord, delights in concord, a speaker of words that promote concord. Abandoning harsh speech, he abstains from harsh speech; he speaks such words as are gentle, pleasing to the ear, and loveable, as go to the heart, are courteous, desired by many, and agreeable to many. Abandoning gossip, he abstains from gossip; he speaks at the right time, speaks what is fact, speaks on what is good, speaks on the Dhamma and the Discipline; at the right time he speaks such words as are worth recording, reasonable, moderate, and beneficial. That is how there are four kinds of verbal conduct in one who observes conduct in accordance with the Dhamma, one of righteous conduct.


13"And how, householders, are there three kinds of mental conduct in one who observes conduct in accordance with the Dhamma, one of righteous conduct? Here someone is not covetous; he does not covet the wealth and property of others thus: ‘Oh, may what belongs to another be mine!’ His mind is without ill will and he has intentions free from hate thus: ‘May these beings be free from enmity, affliction and anxiety! May they live happily!’ He has right view, undistorted vision, thus: ‘There is what is given and what is offered and what is sacrificed; there is fruit and result of good and bad actions; there is this world and the other world; there is mother and father; there are beings who are reborn spontaneously; there are good and virtuous recluses and brahmins in the world who have themselves realised by direct knowledge and declare this world and the other world.’ That is how there are three kinds of mental conduct in one who observes conduct in accordance with the Dhamma, one of righteous conduct.


14So, householders, it is by reason of such conduct in accordance with the Dhamma, by reason of such righteous conduct that some beings here, on the dissolution of the body, after death, reappear in a happy destination, even in the heavenly world.

15"If, householders, one who observes conduct in accordance with the Dhamma, one of righteous conduct, should wish: ‘Oh, that on the dissolution of the body, after death, I might reappear in the company of well-to-do nobles!’ it is possible that, on the dissolution of the body, after death, he will reappear in the company of well-to-do nobles. Why is that? Because he observes conduct that is in accordance with the Dhamma, righteous conduct.

16"If, householders, one who observes conduct in accordance with the Dhamma, one of righteous conduct, should wish: ‘Oh, that on the dissolution of the body, after death, I might reappear in the company of well-to-do brahmins! … in the company of well-to-do householders!’ it is possible that, on the dissolution of the body, after death, he will reappear in the company of well-to-do householders. Why is that? Because he observes conduct that is in accordance with the Dhamma, righteous conduct.


17–20"If, householders, one who observes conduct in accordance with the Dhamma, one of righteous conduct, should wish: ‘Oh, that on the dissolution of the body, after death, I might reappear in the company of the gods of the heaven of the Four Great Kings! … in the company of the gods of the heaven of the Thirty-three … the Yāma gods … the gods of the Tusita heaven … the gods who delight in creating … the gods who wield power over others′ creations … the gods of Brahmā′ s retinue … the gods of Radiance MA explains that "the gods of Radiance" is not a separate class of gods but a collective name for the three classes that follow; the same applies to "the gods of Glory." … the gods of Limited Radiance … the gods of Immeasurable Radiance … the gods of Streaming Radiance … the gods of Glory … the gods of Limited Glory … the gods of Immeasurable Glory … the gods of Refulgent Glory … the gods of Great Fruit … the Aviha gods … the Atappa gods … the Sudassa gods … the Sudassī gods … the Akaniṭṭha gods … the gods of the base of infinite space … the gods of the base of infinite consciousness … the gods of the base of nothingness … the gods of the base of neither-perception-nor-non-perception!’ it is possible that on the dissolution of the body, after death, he will reappear in the company of the gods of the base of neither-perception-nor-non-perception. Why is that? Because he observes conduct in accordance with the Dhamma, one of righteous conduct.


21"If, householders, one who observes conduct in accordance with the Dhamma, one of righteous conduct, should wish: ‘Oh, that by realising for myself with direct knowledge I might here and now enter upon and abide in the deliverance of mind and deliverance by wisdom that are taintless with the destruction of the taints!’ it is possible that, by realising for himself with direct knowledge, he will here and now enter upon and abide in the deliverance of mind and deliverance by wisdom that are taintless with the destruction of the taints. Why is that? Because he observes one conduct in accordance with the Dhamma, one of righteous conduct."It should be noted that while "conduct in accordance with the Dhamma" as described in the sutta is a necessary condition for rebirth in the higher heavenly worlds and for the destruction of the taints, it is by no means a sufficient condition. Rebirth into the realms beginning with the gods of Brahmā's retinue requires the attainment of jhāna, rebirth into the Pure Abodes (the five beginning with the Avihā gods) the attainment of the stage of non-returner, rebirth into the immaterial planes the corresponding immaterial attainments, and the destruction of the taints requires the full practice of the Noble Eightfold Path up to the path of arahantship.

22When this was said, the brahmin householders of Verañja said to the Blessed One: "Magnificent, Master Gotama! Magnificent, Master Gotama! Master Gotama has made the Dhamma clear in many ways, as though he were turning upright what had been overthrown, revealing what was hidden, showing the way to one who was lost, or holding up a lamp in the darkness for those with eyesight to see forms. We go to Master Gotama for refuge and to the Dhamma and to the Saṅgha of bhikkhus. From today let Master Gotama accept us as lay followers who have gone to him for refuge for life."

1Evaṁ me sutaṁ — ​ ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena verañjakā brāhmaṇagahapatikā sāvatthiyaṁ paṭivasanti kenacideva karaṇīyena.

Assosuṁ kho verañjakā brāhmaṇagahapatikā: "Samaṇo khalu, bho, gotamo sakyaputto sakyakulā pabbajito sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. Taṁ kho pana bhavantaṁ gotamaṁ evaṁ kalyāṇo kittisaddo abbhuggato: ‘itipi so bhagavā arahaṁ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṁ buddho bhagavā’. So imaṁ lokaṁ sadevakaṁ samārakaṁ sabrahmakaṁ sassamaṇabrāhmaṇiṁ pajaṁ sadevamanussaṁ sayaṁ abhiññā sacchikatvā pavedeti. So dhammaṁ deseti ādikalyāṇaṁ majjhekalyāṇaṁ pariyosānakalyāṇaṁ sātthaṁ sabyañjanaṁ; kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ pakāseti. Sādhu kho pana tathārūpānaṁ arahataṁ dassanaṁ hotī"ti.


2Atha kho verañjakā brāhmaṇagahapatikā yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā appekacce bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu; appekacce bhagavatā saddhiṁ sammodiṁsu, sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdiṁsu; appekacce yena bhagavā tenañjaliṁ paṇāmetvā ekamantaṁ nisīdiṁsu; appekacce bhagavato santike nāmagottaṁ sāvetvā ekamantaṁ nisīdiṁsu; appekacce tuṇhībhūtā ekamantaṁ nisīdiṁsu.

Ekamantaṁ nisinnā kho verañjakā brāhmaṇagahapatikā bhagavantaṁ etadavocuṁ: "ko nu kho, bho gotama, hetu, ko paccayo yena midhekacce sattā kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjanti? Ko pana, bho gotama, hetu, ko paccayo yena midhekacce sattā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjantī"ti?


3"Adhammacariyāvisamacariyāhetu kho, gahapatayo, evamidhekacce sattā kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjanti. Dhammacariyāsamacariyāhetu kho, gahapatayo, evamidhekacce sattā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjantī"ti.


4"Na kho mayaṁ imassa bhoto gotamassa saṅkhittena bhāsitassa, vitthārena atthaṁ avibhattassa, vitthārena atthaṁ ājānāma. Sādhu no bhavaṁ gotamo tathā dhammaṁ desetu yathā mayaṁ imassa bhoto gotamassa saṅkhittena bhāsitassa, vitthārena atthaṁ avibhattassa, vitthārena atthaṁ ājāneyyāmā"ti.

"Tena hi, gahapatayo, suṇātha sādhukaṁ manasi karotha, bhāsissāmī"ti.

"Evaṁ, bho"ti kho verañjakā brāhmaṇagahapatikā bhagavato paccassosuṁ. Bhagavā etadavoca: 


5"Tividhaṁ kho, gahapatayo, kāyena adhammacārī visamacārī hoti, catubbidhaṁ vācāya adhammacārī visamacārī hoti, tividhaṁ manasā adhammacārī visamacārī hoti.

6Kathañca, gahapatayo, tividhaṁ kāyena adhammacārī visamacārī hoti? Idha, gahapatayo, ekacco pāṇātipātī hoti. Luddo lohitapāṇi hatappahate niviṭṭho adayāpanno pāṇabhūtesu. Adinnādāyī kho pana hoti. Yaṁ taṁ parassa paravittūpakaraṇaṁ … taṁ adinnaṁ theyyasaṅkhātaṁ ādātā hoti. Kāmesumicchācārī kho pana hoti. Yā tā māturakkhitā … tathārūpāsu cārittaṁ āpajjitā hoti. Evaṁ kho, gahapatayo, tividhaṁ kāyena adhammacārī visamacārī hoti.

7Kathañca, gahapatayo, catubbidhaṁ vācāya adhammacārī visamacārī hoti? Idha, gahapatayo, ekacco musāvādī hoti. Sabhāgato vā … sampajānamusā bhāsitā hoti. Pisuṇavāco kho pana hoti. Ito sutvā amutra akkhātā … vaggakaraṇiṁ vācaṁ bhāsitā hoti. Pharusavāco kho pana hoti. Yā sā vācā aṇḍakā kakkasā … tathārūpiṁ vācaṁ bhāsitā hoti. Samphappalāpī kho pana hoti. Akālavādī … apariyantavatiṁ anatthasaṁhitaṁ. Evaṁ kho, gahapatayo, catubbidhaṁ vācāya adhammacārī visamacārī hoti.

8Kathañca, gahapatayo, tividhaṁ manasā adhammacārī visamacārī hoti? Idha, gahapatayo, ekacco abhijjhālu hoti … pe … taṁ mamassā’ti. Byāpannacitto kho pana hoti paduṭṭhamanasaṅkappo: ‘ime sattā haññantu vā … mā vā ahesun’ti. Micchādiṭṭhiko kho pana hoti viparītadassano: ‘Natthi dinnaṁ, natthi yiṭṭhaṁ … sacchikatvā pavedentī’ti. Evaṁ kho, gahapatayo, tividhaṁ manasā adhammacārī visamacārī hoti.

9Evaṁ adhammacariyāvisamacariyāhetu kho, gahapatayo, evamidhekacce sattā kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjanti.

10Tividhaṁ kho, gahapatayo, kāyena dhammacārī samacārī hoti, catubbidhaṁ vācāya dhammacārī samacārī hoti, tividhaṁ manasā dhammacārī samacārī hoti.

11Kathañca, gahapatayo, tividhaṁ kāyena dhammacārī samacārī hoti? Idha, gahapatayo, ekacco pāṇātipātaṁ pahāya pāṇātipātā paṭivirato hoti, nihitadaṇḍo nihitasattho lajjī dayāpanno sabbapāṇabhūtahitānukampī viharati. Adinnādānaṁ pahāya adinnādānā paṭivirato hoti, yaṁ taṁ parassa … taṁ nādinnaṁ theyyasaṅkhātaṁ ādātā hoti. Kāmesumicchācāraṁ pahāya … tathārūpāsu na cārittaṁ āpajjitā hoti. Evaṁ kho, gahapatayo, tividhaṁ kāyena dhammacārī samacārī hoti.

12Kathañca, gahapatayo, catubbidhaṁ vācāya dhammacārī samacārī hoti? Idha, gahapatayo, ekacco musāvādaṁ pahāya musāvādā paṭivirato hoti. Sabhāgato vā … pe … na sampajānamusā bhāsitā hoti. Pisuṇaṁ vācaṁ pahāya … samaggakaraṇiṁ vācaṁ bhāsitā hoti. Pharusaṁ vācaṁ pahāya … tathārūpaṁ vācaṁ bhāsitā hoti. Samphappalāpaṁ pahāya … kālena sāpadesaṁ pariyantavatiṁ atthasaṁhitaṁ. Evaṁ kho, gahapatayo, catubbidhaṁ vācāya dhammacārī samacārī hoti.


13Kathañca, gahapatayo, tividhaṁ manasā dhammacārī samacārī hoti? Idha, gahapatayo, ekacco anabhijjhālu hoti. Yaṁ taṁ parassa paravittūpakaraṇaṁ taṁ nābhijjhātā hoti: ‘aho vata yaṁ parassa, taṁ mamassā’ti. Abyāpannacitto kho pana hoti appaduṭṭhamanasaṅkappo: ‘ime sattā averā abyābajjhā anīghā sukhī attānaṁ pariharantū’ti. Sammādiṭṭhiko kho pana hoti aviparītadassano: ‘atthi dinnaṁ, atthi yiṭṭhaṁ … sayaṁ abhiññā sacchikatvā pavedentī’ti. Evaṁ kho, gahapatayo, tividhaṁ manasā dhammacārī samacārī hoti.


14Evaṁ dhammacariyāsamacariyāhetu kho, gahapatayo, evamidhekacce sattā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjanti.

15Ākaṅkheyya ce, gahapatayo, dhammacārī samacārī: ‘aho vatāhaṁ kāyassa bhedā paraṁ maraṇā khattiyamahāsālānaṁ sahabyataṁ upapajjeyyan’ti; ṭhānaṁ kho panetaṁ vijjati, yaṁ so kāyassa bhedā paraṁ maraṇā khattiyamahāsālānaṁ sahabyataṁ upapajjeyya. Taṁ kissa hetu? Tathā hi so dhammacārī samacārī.

16Ākaṅkheyya ce, gahapatayo, dhammacārī samacārī: ‘aho vatāhaṁ kāyassa bhedā paraṁ maraṇā brāhmaṇamahāsālānaṁ … pe … gahapatimahāsālānaṁ sahabyataṁ upapajjeyyan’ti; ṭhānaṁ kho panetaṁ vijjati, yaṁ so kāyassa bhedā paraṁ maraṇā gahapatimahāsālānaṁ sahabyataṁ upapajjeyya. Taṁ kissa hetu? Tathā hi so dhammacārī samacārī.


17Ākaṅkheyya ce, gahapatayo, dhammacārī samacārī: ‘aho vatāhaṁ kāyassa bhedā paraṁ maraṇā cātumahārājikānaṁ devānaṁ sahabyataṁ upapajjeyyan’ti; ṭhānaṁ kho panetaṁ vijjati, yaṁ so kāyassa bhedā paraṁ maraṇā cātumahārājikānaṁ devānaṁ sahabyataṁ upapajjeyya. Taṁ kissa hetu? Tathā hi so dhammacārī samacārī.

18Ākaṅkheyya ce, gahapatayo, dhammacārī samacārī: ‘aho vatāhaṁ kāyassa bhedā paraṁ maraṇā tāvatiṁsānaṁ devānaṁ … yāmānaṁ devānaṁ … tusitānaṁ devānaṁ … nimmānaratīnaṁ devānaṁ … paranimmitavasavattīnaṁ devānaṁ … brahmakāyikānaṁ devānaṁ sahabyataṁ upapajjeyyan’ti; ṭhānaṁ kho panetaṁ vijjati, yaṁ so kāyassa bhedā paraṁ maraṇā brahmakāyikānaṁ devānaṁ sahabyataṁ upapajjeyya. Taṁ kissa hetu? Tathā hi so dhammacārī samacārī.

19Ākaṅkheyya ce, gahapatayo, dhammacārī samacārī: ‘aho vatāhaṁ kāyassa bhedā paraṁ maraṇā ābhānaṁ devānaṁ sahabyataṁ upapajjeyyan’ti; ṭhānaṁ kho panetaṁ vijjati, yaṁ so kāyassa bhedā paraṁ maraṇā ābhānaṁ devānaṁ sahabyataṁ upapajjeyya. Taṁ kissa hetu? Tathā hi so dhammacārī samacārī.

20Ākaṅkheyya ce, gahapatayo, dhammacārī samacārī: ‘aho vatāhaṁ kāyassa bhedā paraṁ maraṇā parittābhānaṁ devānaṁ … pe … appamāṇābhānaṁ devānaṁ … ābhassarānaṁ devānaṁ … parittasubhānaṁ devānaṁ … appamāṇasubhānaṁ devānaṁ … subhakiṇhānaṁ devānaṁ … vehapphalānaṁ devānaṁ … avihānaṁ devānaṁ … atappānaṁ devānaṁ … sudassānaṁ devānaṁ … sudassīnaṁ devānaṁ … akaniṭṭhānaṁ devānaṁ … ākāsānañcāyatanūpagānaṁ devānaṁ … viññāṇañcāyatanūpagānaṁ devānaṁ … ākiñcaññāyatanūpagānaṁ devānaṁ … nevasaññānāsaññāyatanūpagānaṁ devānaṁ sahabyataṁ upapajjeyyan’ti; ṭhānaṁ kho panetaṁ vijjati, yaṁ so kāyassa bhedā paraṁ maraṇā nevasaññānāsaññāyatanūpagānaṁ devānaṁ sahabyataṁ upapajjeyya. Taṁ kissa hetu? Tathā hi so dhammacārī samacārī.


21Ākaṅkheyya ce, gahapatayo, dhammacārī samacārī: ‘aho vatāhaṁ āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja vihareyyan’ti; ṭhānaṁ kho panetaṁ vijjati, ‘Yaṁ so āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja vihareyya. Taṁ kissa hetu? Tathā hi so dhammacārī samacārī’"ti.

22Evaṁ vutte, verañjakā brāhmaṇagahapatikā bhagavantaṁ etadavocuṁ: "Abhikkantaṁ, bho gotama, abhikkantaṁ, bho gotama. Seyyathāpi, bho gotama, nikkujjitaṁ vā ukkujjeyya, paṭicchannaṁ vā vivareyya, mūḷhassa vā maggaṁ ācikkheyya, andhakāre vā telapajjotaṁ dhāreyya: ‘cakkhumanto rūpāni dakkhantī’ti; evamevaṁ bhotā gotamena anekapariyāyena dhammo pakāsito. Ete mayaṁ bhavantaṁ gotamaṁ saraṇaṁ gacchāma dhammañca bhikkhusaṅghañca. Upāsake no bhavaṁ gotamo dhāretu ajjatagge pāṇupete saraṇaṁ gate"ti.

Verañjakasuttaṁ niṭṭhitaṁ dutiyaṁ.