Kinh Đại Thiện Kiến Vương

Evaṁ 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.

“Mā hevaṁ, ānanda, avaca; mā hevaṁ, ānanda, avaca:

‘khuddakanagarakaṁ ujjaṅgalanagarakaṁ sākhānagarakan’ti.

1. Kusāvatīrājadhānī

Bhūtapubbaṁ, 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.

Kusāvatī, 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.

Kusāvatī, 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

Rājā, 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.

Atha 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.

Atha 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

Puna 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

Puna 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

Puna 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

Puna 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 kiṅkārapaṭissāvinī manāpacārinī piyavādinī.

Taṁ kho panānanda, itthiratanaṁ rājānaṁ mahāsudassanaṁ manasāpi no aticari, kuto pana kāyena.

Rañño, ānanda, mahāsudassanassa evarūpaṁ itthiratanaṁ pāturahosi.

2.6. Gahapatiratana

Puna 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

Puna 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.

Rājā, ānanda, mahāsudassano imehi sattahi ratanehi samannāgato ahosi.

3. Catuiddhisamannāgata

Rājā, 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.

Puna caparaṁ, ānanda, rājā mahāsudassano dīghāyuko ahosi ciraṭṭhitiko ativiya aññehi manussehi.

Rājā, ānanda, mahāsudassano imāya dutiyāya iddhiyā samannāgato ahosi.

Puna caparaṁ, ānanda, rājā mahāsudassano appābādho ahosi appātaṅko samavepākiniyā gahaṇiyā samannāgato nātisītāya nāccuṇhāya ativiya aññehi manussehi.

Rājā, ānanda, mahāsudassano imāya tatiyāya iddhiyā samannāgato ahosi.

Puna 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.

Bhūtapubbaṁ, 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

Atha kho, ānanda, rañño mahāsudassanassa etadahosi:

‘yannūnāhaṁ imāsu tālantarikāsu dhanusate dhanusate pokkharaṇiyo māpeyyan’ti.

Māpesi 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.

Tāsu 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.

Atha 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.

Atha 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.

Atha 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.

Atha 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.

Atha 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.

Māpesi 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.

Dhammassa, 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.

Dhammassa, 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.

Dhamme, 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.

Atha 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.

Dhammo, 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.

Atha 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.

Dhammāya, 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.

Dhammā, 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.

Dhammā, 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.

Niṭṭhite 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

Atha 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.

Atha 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.

Atha 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.

Atha 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

Rañño, 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.

Tena 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

Atha 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.

Atha kho, ānanda, subhaddāya deviyā etadahosi:

‘vippasannāni kho rañño mahāsudassanassa indriyāni, parisuddho chavivaṇṇo pariyodāto, mā heva kho rājā mahāsudassano kālamakāsī’ti rājānaṁ mahāsudassanaṁ etadavoca:

‘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.

Evaṁ vutte, ānanda, rājā mahāsudassano subhaddaṁ deviṁ etadavoca:

‘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.

Evaṁ vutte, ānanda, subhaddā devī parodi assūni pavattesi.

Atha kho, ānanda, subhaddā devī assūni puñchitvā rājānaṁ mahāsudassanaṁ etadavoca:

‘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

Atha 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.

Siyā 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.

Tesaṁ 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.

Passānanda, 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.

Chakkhattuṁ 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.

Idamavoca bhagavā.

Idaṁ vatvāna sugato athāparaṁ etadavoca satthā:

“Aniccā vata saṅkhārā,

uppādavayadhammino;

Uppajjitvā nirujjhanti,

tesaṁ vūpasamo sukho”ti.

Mahāsudassanasuttaṁ niṭṭhitaṁ catutthaṁ.

Chapter 1

PTS vp Pali 1.1Thus have I heard. The Blessed One was once staying at Kusinārā in the Upavattana, the Sāla grove of the Mallas, between the twin Sāla trees, at the time of his death.

PTS vp Pali 1.2Now the venerable Ānanda went up to the place where the Blessed One was, and bowed down before him, and took his seat respectfully on one side. And when he was so seated, the venerable Ānanda said to the Blessed One:

“Let not the Blessed One die in this little wattle and daub town, in this town in the midst of the jungle, in this branch township. For, Lord, there are other great cities, such as Campā, Rājagaha, Sāvatthī, Sāketa, Kosambī and Benāres. Let the Blessed One die in one of them. There are many wealthy nobles and Brahmans and heads of houses, believers in the Tathāgata, who will pay due honour to the remains of the Tathāgata.”

PTS vp Pali 1.3“Say not so, Ānanda! Say not so, Ānanda, that this is but a small wattle and daub town, a town in the midst of the jungle, a branch township. Long ago, Ānanda, there was a king, by name Mahā-Sudassana, a king of kings, a righteous man who ruled in righteousness, an anointed Kshatriya, Lord of the four quarters of the earth, conqueror, the protector of his people, possessor of the seven royal treasures. This Kusinārā, Ānanda, was the royal city of king Mahā-Sudassana, under the name of Kusāvatī, and on the east and on the west it was twelve leagues in length, and on the north and on the south it was seven leagues in breadth. That royal city Kusāvatī, Ānanda, was mighty, and prosperous, and full of people, crowded with men, and provided with all things for food. Just, Ānanda, as the royal city of the gods, Ālakamandā by name, is mighty, prosperous, and full of people, crowded with the gods, and provided with all kinds of food, so. Ānanda, was the royal city Kusāvatī mighty and prosperous, full of people, crowded with men, and provided with all kinds of food. Both by day and by night, Ānanda, the royal city Kusāvatī resounded with the ten cries; that is to say, the noise of elephants, and the noise of horses, and the noise of chariots; the sounds of the drum, of the tabor, and of the lute; the sound of singing, and the sounds of the cymbal and of the gong; and lastly, with the cry, ‘Eat, drink, and be merry!’

PTS vp Pali 1.4“The royal city Kusāvatī, Ānanda, was surrounded by Seven Ramparts. Of these, one rampart was of gold, and one of silver, and one of beryl, and one of crystal, and one of agate, and one of coral, and one of all kinds of gems!

PTS vp Pali 1.5“To the royal city Kusāvatī, Ānanda, there were Four Gates. One gate was of gold, and one of silver, and one of jade, and one of crystal. At each gate seven pillars were fixed; in height as three times or as four times the height of a man. And one pillar was of gold, and one of silver, and one of beryl, and one of crystal, and one of agate, and one of coral, and one of all kinds of gems.

PTS vp Pali 1.6“The royal city Kusāvatī, Ānanda, was surrounded by Seven Rows of Palm Trees. One row was of palms of gold, and one of silver, and one of beryl, and one of crystal, and one of agate, and one of coral, and one of all kinds of gems.

PTS vp Pali 1.7“And the Golden Palms had trunks of gold, and leaves and fruits of silver. And the Silver Palms had trunks of silver, and leaves and fruits of gold. And the Palms of Beryl had trunks of beryl, and leaves and fruits of crystal. And the Crystal Palms had trunks of crystal, and leaves and fruits of beryl. And the Agate Palms had trunks of agate, and leaves and fruits of coral. And the Coral Palms had trunks of coral, and leaves and fruits of agate. And the Palms of every kind of Gem had trunks and leaves and fruits of every kind of gem.

PTS vp Pali 1.8“And when those rows of palm trees, Ānanda, were shaken by the wind, there arose a sound sweet, and pleasant, and charming, and intoxicating. Just, Ānanda, as the seven kind of instruments yield, when well played upon, to the skilful man, a sound sweet, and pleasant, and charming, and intoxicating—just so, Ānanda, when those rows of palm trees were shaken by the wind, there arose a sound sweet, and pleasant, and charming, and intoxicating.

PTS vp Pali 1.9“And whoever, Ānanda, in the royal city Kusāvatī were at that time gamblers, drunkards, and given to drink, they used to dance round together to the sound of those palms when shaken by the wind.

PTS vp Pali 1.10“The Great King of Glory, Ānanda, was the possessor of Seven Precious Things, and was gifted with Four Marvellous Powers. What are those seven?

PTS vp Pali 1.11“In the first place, Ānanda, when the Great King of Glory, on the Sabbath day, on the day of the full moon, had purified himself, and had gone up into the upper story of his palace to keep the sacred day, there then appeared to him the heavenly Treasure of the Wheel, with its nave, its tire, and all its thousand spokes complete.

PTS vp Pali 1.12“When he beheld it the Great King of Glory thought: ‘This saying have I heard, “When a king of the warrior race, an anointed king, has purified himself on the Sabbath day, on the day of the full moon, and has gone up into the upper story of his palace to keep the sacred day; if there appear to him the heavenly Treasure of the Wheel, with its nave, its tire, and all its thousand spokes complete-that king becomes a king of kings invincible.” May I, then, become a king of kings invincible.’

PTS vp Pali 1.13“Then, Ānanda, the Great King of Glory rose from his seat, and reverently uncovering from one shoulder his robe, he held in his left hand a pitcher, and with his right hand he sprinkled water up over the Wheel, as he said: ‘Roll onward, O my Lord, the Wheel! O my Lord, go forth and overcome!’

PTS vp Pali 1.14“Then the wondrous Wheel, Ānanda, rolled onwards towards the region of the East, and after it went the Great King of Glory, and with him his army, horses, and chariots, and elephants, and men. And in whatever place, Ānanda, the Wheel stopped, there the Great King of Glory took up his abode, and with him his army, horses, and chariots, and elephants, and men.

PTS vp Pali 1.15“Then, Ānanda, all the rival kings in the region of the East came to the Great King of Glory and said: ‘Come, O mighty king! Welcome, O mighty king! All is thine, O mighty king! Do thou, O mighty king, be a Teacher to us!’

PTS vp Pali 1.16“Thus spake the Great King of Glory: ‘Ye shall slay no living thing. Ye shall not take that which has not been given. Ye shall not act wrongly touching the bodily desires. Ye shall speak no lie. Ye shall drink no maddening drink. Ye shall eat as ye have eaten.’

PTS vp Pali 1.17“Then, Ānanda, all the rival kings in the region of the East became subject unto the Great King of Glory.

PTS vp Pali 1.18“But the wondrous Wheel, Ānanda, having plunged down into the great waters in the East, rose up out again, and rolled onward to the region of the South [and there all happened as had happened in the region of the East. And in like manner the wondrous Wheel rolled onward to the most extreme boundary of the West and of the North; and there, too, all happened as had happened in the region of the East].

PTS vp Pali 1.19“Now when the wondrous Wheel, Ānanda, had gone forth conquering and to conquer o’er the whole earth to its very ocean boundary, it returned back again to the royal city of Kusāvatī and remained fixed on the open terrace in front of the entrance to the inner apartments of the Great King of Glory, as a glorious adornment to the inner apartments of the Great King of Glory.

PTS vp Pali 1.20“Such, Ānanda, was the wondrous Wheel which appeared to the Great King of Glory.

PTS vp Pali 1.21“Now further, Ānanda, there appeared to the Great King of Glory the Elephant Treasure, all white, sevenfold firm, wonderful in power, flying through the sky—the Elephant-King, whose name was ‘The Changes of the Moon.’

PTS vp Pali 1.22“When he beheld it the Great King of Glory was pleased at heart at the thought ‘Auspicious were it to ride upon that Elephant, if only it would submit to be controlled!’

PTS vp Pali 1.23“Then, Ānanda, the wondrous Elephant—like a fine elephant of noble blood long since well trained—submitted to control.

PTS vp Pali 1.24“When as before, Ānanda, the Great King of Glory, to test that wondrous Elephant, mounted on to it early in the morning, it passed over along the broad earth to its very ocean boundary, and then returned again, in time for the morning meal, to the royal city of Kusāvatī.

PTS vp Pali 1.25“Such, Ānanda, was the wondrous Elephant that appeared to the Great King of Glory.

PTS vp Pali 1.26“Now further, Ānanda, there appeared to the Great King of Glory the Horse Treasure, all white with a black head, and a dark mane, wonderful in power, flying through the sky—the Charger-King, whose name was ‘Thunder-cloud.’

PTS vp Pali 1.27“When he beheld it, the Great King of Glory was pleased at heart at the thought: ‘Auspicious were it to ride upon that Horse if only it would submit to be controlled!’

PTS vp Pali 1.28“Then, Ānanda, the wondrous Horse—like a fine horse of the best blood, long since well trained—submitted to control.

PTS vp Pali 1.29“When as before, Ānanda, the Great King of Glory, to test that wondrous Horse, mounted on to it early in the morning, it passed over along the broad earth to its very ocean boundary, and then returned again, in time for the morning meal, to the royal city of Kusāvatī.

PTS vp Pali 1.30“Such, Ānanda, was the wondrous Horse that appeared to the Great King of Glory.

PTS vp Pali 1.31“Now further, Ānanda, there appeared to the Great King of Glory the Gem-Treasure. That Gem was the Veluriya, bright, of the finest species, with eight facets, excellently wrought, clear, transparent, perfect in every way.

PTS vp Pali 1.32“The splendour, Ānanda, of that wondrous Gem spread round about a league on every side.

PTS vp Pali 1.33“When as before, Ānanda, the Great King of Glory, to test that wondrous Gem, set all his fourfold army in array and raised aloft the Gem upon his standard top, he was able to march out in the gloom and darkness of the night.

PTS vp Pali 1.34“And then too, Ānanda, all the dwellers in the villages, round about, set about their daily work, thinking, ‘The daylight hath appeared.’

PTS vp Pali 1.35“Such, Ānanda, was the wondrous Gem that appeared to the Great King of Glory.

PTS vp Pali 1.36“Now further, Ānanda, there appeared to the Great King of Glory the Woman-Treasure, graceful in figure, beautiful in appearance, charming in manner, and of the most fine complexion; neither very tall, nor very short; neither very stout, nor very slim; neither very dark, nor very fair; surpassing human beauty, she had attained unto the beauty of the gods.

PTS vp Pali 1.37“The touch too, Ānanda, of the skin of that wondrous Woman was as the touch of cotton or of cotton wool: in the cold her limbs were warm, in the heat her limbs were cool; while from her body was wafted the perfume of sandal wood and from her mouth the perfume of the lotus.

PTS vp Pali 1.38“That Pearl among Women too, Ānanda, used to rise up before the Great King of Glory, and after him retire to rest; pleasant was she in speech, and ever on the watch to hear what she might do in order so to act as to give him pleasure.

PTS vp Pali 1.39“That Pearl among Women too, Ānanda, was never, even in thought, unfaithful to the Great King of Glory—how much less then could she be so with the body!

PTS vp Pali 1.40“Such, Ānanda, was the Pearl among Women who appeared to the Great King of Glory.

PTS vp Pali 1.41“Now further, Ānanda, there appeared unto the Great King of Glory a Wonderful Treasurer, possessed, through good deeds done in a former birth, of a marvellous power of vision by which he could discover treasure, whether it had an owner or whether it had not.

PTS vp Pali 1.42“He went up to the Great King of Glory, and said: ‘Do thou, O king, take thine case! I will deal with thy wealth even as wealth should be dealt with.’

PTS vp Pali 1.43“Then, as before, Ānanda, the Great King of Glory, to test that wonderful Treasurer, went on board a boat, and had it pushed out into the current in the midst of the river Ganges. Then he said to the wonderful steward: ‘I have need, O Treasurer, of yellow gold!’ ‘Let the ship then, O Great King, go alongside either of the banks.’ ‘It is here, O Treasurer, that I have need of yellow gold.’

PTS vp Pali 1.44“Then the wonderful Treasurer reached down to the water with both his hands, and drew up a jar full of yellow gold, and said to the Great King of Glory—‘Is that enough, O Great King? Have I done enough, O Great King?’ And the Great King of Glory replied: ‘It is enough, O Treasurer. You have done enough, O Treasurer. You have offered me enough, O Treasurer!’

PTS vp Pali 1.45“Such was the wonderful Treasurer, Ānanda, who appeared to the Great King of Glory. Now further, Ānanda, there appeared to the Great King of Glory a Wonderful Adviser, learned, clever, and wise; and qualified to lead the Great King of Glory to undertake what he ought to undertake, and to leave undone what he ought to leave undone.

PTS vp Pali 1.46“He went up to the Great King of Glory, and said: ‘Do thou, O King, take thine ease! I will be thy guide.’

PTS vp Pali 1.47“Such, Ānanda, was the wonderful Adviser who appeared to the Great King of Glory. The Great King of Glory was possessed of these Seven Precious Things.

PTS vp Pali 1.48“Now further, Ānanda, the Great King of Glory was gifted with Four Marvellous Gifts. What are the Four Marvellous Gifts?”

PTS vp Pali 1.49“In the first place, Ānanda, the Great King of Glory was graceful in figure, handsome in appearance, pleasing in manner, and of most beautiful complexion, beyond what other men are. The Great King of Glory, Ānanda, was endowed with this First Marvellous Gift.

PTS vp Pali 1.50“And besides that, Ānanda, the Great King of Glory was of long life, and of many years, beyond those of other men. The Great King of Glory, Ānanda, was endowed with this Second Marvellous Gift.

PTS vp Pali 1.51“And besides that, Ānanda, the Great King of Glory was free from disease, and free from bodily suffering; and his internal fire was neither too hot nor too cold, but such as to promote good digestion, beyond that of other men. The Great King of Glory, Ānanda, was endowed with this Third Marvellous Gift.

PTS vp Pali 1.52“And besides that, Ānanda, the Great King of Glory was beloved and popular with Brahmans and with laymen alike. Just, Ānanda, as a father is near and dear to his own sons, just so, Ānanda, was the Great King of Glory beloved and popular with Brahmans and with laymen alike. And just, Ānanda, as his sons are near and dear to a father, just so, Ānanda, were Brahmans and laymen alike near and dear to the Great King of Glory.

PTS vp Pali 1.53“Once, Ānanda, the Great King of Glory marched out with all his fourfold army to the pleasure ground. There, Ānanda, the Brahmans and laymen went up to the Great King of Glory, and said: “‘O King, pass slowly by, that we may look upon thee for a longer time!’

PTS vp Pali 1.54“But the Great King of Glory, Ānanda, addressed his charioteer, and said: ‘Drive on the chariot slowly, charioteer, that I may look upon my people (Brahmans and laymen) for a longer time!’

PTS vp Pali 1.55“This was the Fourth Marvellous Gift, Ānanda, with which the Great King of Glory was endowed.

PTS vp Pali 1.56“These are the Four Marvellous Gifts, Ānanda, with which the Great King of Glory was endowed.

PTS vp Pali 1.57“Now to the Great King of Glory, Ānanda, there occurred the thought: ‘Suppose, now, I were to make Lotus-ponds in the spaces between these palms, at every hundred bow lengths.’ Then, Ānanda, the Great King of Glory, in the spaces between those palms, at distances of a hundred bow lengths, made Lotus-ponds.

PTS vp Pali 1.58“And those Lotus-ponds, Ānanda, were faced with tiles of four kinds. One kind of tile was of gold, and one of silver, and one of beryl, and one of crystal.

PTS vp Pali 1.59“And to each of those Lotus-ponds, Ānanda, there were four flights of steps, of four different kinds. One flight of steps was of gold, and one of silver, and one of beryl, and one of crystal. The flight of golden steps had balustrades of gold, with the cross bars and the figure head of silver. The flight of silver steps had balustrades of silver, with the cross bars and the figure head of gold. The flight of beryl steps had balustrades of beryl, with the cross bars and the figure head of crystal. The flight of crystal steps had balustrades of crystal, with cross bars and figure head of beryl.

PTS vp Pali 1.60“And round those Lotus-ponds there ran, Ānanda, a double railing. One railing was of gold, and one was of silver. The golden railing had its posts of gold, and its cross bars and its capitals of silver. The silver railing had its posts of silver, and its cross bars and its capitals of gold.

PTS vp Pali 1.61“Now, to the Great King of Glory, Ānanda, there occurred the thought: ‘Suppose, now, I were to have flowers of every season planted in those Lotus-ponds for the use of all the people-to wit, blue water lilies and blue lotuses, white lotuses and white water lilies.’ Then, Ānanda, the Great King of Glory had flowers of every season planted in those Lotus-ponds for the use of all the people-to wit, blue water lilies and blue lotuses, white lotuses and white water lilies.

PTS vp Pali 1.62“Now, to the Great King of Glory, Ānanda, occurred the thought: ‘Suppose, now, I were to place bathing-men on the banks of those Lotus-ponds, to bathe such of the people as come there from time to time.’ Then, Ānanda, the Great King of Glory placed bathing-men on the banks of those Lotus-ponds, to bathe such of the people as come there from time to time.

PTS vp Pali 1.63“Now, to the Great King of Glory, Ānanda, occurred the thought: ‘Suppose, now, I were to establish a perpetual grant by the banks of those Lotus-ponds—to wit, food for the hungry, drink for the thirsty, raiment for the naked, means of conveyance for those who have need of it, couches for the tired, wives for those who want wives, gold for the poor, and money for those who are in want.’ Then, Ānanda, the Great King of Glory established a perpetual grant by the banks of those Lotus-ponds—to wit, food for the hungry, drink for the thirsty, raiment for the naked, means of conveyance for those who needed it, couches for the tired, wives for those who wanted wives, gold for the poor, and money for those who were in want.

PTS vp Pali 1.64“Now, Ānanda, the people (Brahmans and laymen) went to the Great King of Glory, taking with them much wealth. And they said: ‘This abundant wealth, O King, have we brought here for the use of the King of Kings. Let the King accept it of us!’ ‘I have enough wealth, my friends, laid up for myself, the produce of righteous taxation. Do you keep this, and take away more with you!’

PTS vp Pali 1.65“When those men were thus refused by the King they went aside and considered together, saying: ‘It would not beseem us now, were we to take back this wealth to our own houses. Suppose, now, we were to build a mansion for the Great King of Glory.’

PTS vp Pali 1.66“Then they went to the Great King of Glory, and said: ‘A mansion would we build for thee, O King!"”

"Then, Ānanda, the Great King of Glory signified, by silence, his consent.

PTS vp Pali 1.67“Then Sakka, ruler of the gods, knowing in his mind the heart of the Great King of Glory, he addressed Vissakamma the god, and said: ‘Come now, Vissakamma, create me a mansion for the Great King of Glory—a palace which shall be called “Righteousness.”’

PTS vp Pali 1.68“‘Even so, Lord!’ said Vissakamma, in assent, Ānanda, to Sakka, the king of the gods. And as instantaneously as a strong man might stretch forth his folded arm, or draw in his arm again when it was stretched forth, so quickly did he vanish from the heaven of the Great Thirty-Three, and appeared before the Great King of Glory.

PTS vp Pali 1.69“Then, Ānanda, Vissakamma the god said to the Great King of Glory: ‘I would create for thee, O King, a mansion—a palace which shall be called “Righteousness!”’ Then, Ānanda, the Great King of Glory signified, by silence, his consent.

PTS vp Pali 1.70“So Vissakamma the god, Ānanda, created for the Great King of Glory a mansion—a palace to be called ‘Righteousness.’

PTS vp Pali 1.71“The Palace of Righteousness, Ānanda, was on the east and on the west a league in length, and on the north and on the south half a league in breadth.

PTS vp Pali 1.72“The ground-floor, Ānanda, of the Palace of Righteousness, in height as three times the height to which a man can reach, was built of bricks, of four kinds. One kind of brick was of gold, and one of silver, and one of beryl, and one of crystal.

PTS vp Pali 1.73“To the Palace of Righteousness, Ānanda, there were eighty-four thousand pillars of four kinds. One kind of pillar was of gold, and one of silver, and one of beryl, and one of crystal.

PTS vp Pali 1.74“The Palace of Righteousness, Ānanda, was fitted up with seats of four kinds. One kind of seat was of gold, and one of silver, and one of beryl, and one of crystal.

PTS vp Pali 1.75“In the Palace of Righteousness, Ānanda, there were twenty-four staircases of four kinds. One staircase was of gold, and one of silver, and one of beryl, and one of crystal. The staircase of gold had balustrades of gold, with the cross bars and the figure-head of silver. The staircase of silver had balustrades of silver, with the cross bars and the figure-head of gold. The staircase of beryl had balustrades of beryl, with the cross bars and the figure-head of crystal. The staircase of crystal had balustrades of crystal, with cross bars and figure-head of beryl.

PTS vp Pali 1.76“In the Palace of Righteousness, Ānanda, there were eighty-four thousand chambers of four kinds. One kind of chamber was of gold, and one of silver, and one of beryl, and one of crystal.

“In the golden chamber a silver couch was spread; in the silver chamber a golden couch; in the beryl chamber a couch of ivory; and in the crystal chamber a couch of coral.

“At the door of the golden chamber there stood a palm tree of silver; and its trunk was of silver, and its leaves and fruits of gold.

“At the door of the silver chamber there stood a palm tree of gold; and its trunk was of gold, and its leaves and fruits of silver.

“At the door of the beryl chamber there stood a palm tree of crystal; and its trunk was of crystal, and its leaves and fruits of beryl.

“At the door of the crystal chamber there stood a palm tree of beryl; and its trunk was of beryl, and its leaves and fruits of crystal.

PTS vp Pali 1.77“Now there occurred, Ānanda, to the Great King of Glory this thought: ‘Suppose, now, I were to make a grove of palm trees, all of gold, at the entrance to the chamber of the Great Complex, under the shade of which I may pass the heat of the day.’

“Then, Ānanda, the Great King of Glory made a grove of palm trees, all of gold, at the entrance to the chamber of the Great Complex, under the shade of which he might pass the heat of the day.

PTS vp Pali 1.78“The Palace of Righteousness, Ānanda, was surrounded by a double railing. One railing was of gold, and one was of silver. The golden railing had its posts of gold, and its cross bars and its figure head of silver. The silver railing had its posts of silver, and its cross bars and its figure head of gold.

PTS vp Pali 1.79“The Palace of Righteousness, Ānanda, was hung round with two networks of bells. One network of bells was of gold, and one was of silver.

PTS vp Pali 1.80“And when those networks of bells, Ānanda, were shaken by the wind there arose a sound sweet, and pleasant, and charming, and intoxicating. Just, Ānanda, as the seven kind of instruments yield, when well played upon, to the skilful man, a sound sweet, and pleasant, and charming, and intoxicating—just even so, Ānanda, when those networks of bells were shaken by the wind, there arose a sound sweet, and pleasant, and charming, and intoxicating.

PTS vp Pali 1.81“And whoever, Ānanda, in the royal city Kusāvatī were at that time gamblers, drunkards, and given to drink, they used to dance round together to the sound of those networks of bells when shaken by the wind.

PTS vp Pali 1.82“When the Palace of Righteousness, Ānanda, was finished it was hard to look at, destructive to the eyes. Just, Ānanda, as in the last month of the rains in the autumn time, when the sky has become clear and the clouds have vanished away, the sun, springing up along the heavens, is hard to look at, and destructive to the eyes—just so, Ānanda, when the Palace of Righteousness was finished was it hard to look at, and destructive to the eyes.

PTS vp Pali 1.83“Now there occurred, Ānanda, to the Great King of Glory this thought: ‘Suppose, now, in front of the Palace of Righteousness, I were to make a Lotus-lake to bear the name of “Righteousness.”’

PTS vp Pali 1.84“Then, Ānanda, the Great King of Glory made a Lotus-lake to bear the name of ‘Righteousness.’

PTS vp Pali 1.85“The Lake of Righteousness, Ānanda, was on the east and on the west a league in length, and on the north and on the south half a league in breadth. The Lake of Righteousness, Ānanda, was faced with tiles of four kinds. One kind of tile was of gold, and one of silver, and one of beryl, and one of crystal.

PTS vp Pali 1.86“The Lake of Righteousness, Ānanda, had four and twenty flights of steps, of four different kinds. One flight of steps was of gold, and one of silver, and one of beryl, and one of crystal. The flight of golden steps had balustrades of gold, with the cross bars and the figure-head of silver. The flight of silver steps had balustrades of silver, with the cross bars and the figure-head of gold. The flight of beryl steps had balustrades of beryl, with the cross bars and the figure-head of crystal. The flight of crystal steps had balustrades of crystal, with cross bars and figure-head of beryl.

PTS vp Pali 1.87“Round the Lake of Righteousness, Ānanda, there ran a double railing. One railing was of gold, and one was of silver. The golden railing had its posts of gold, and its cross bars and its capitals of silver. The silver railing had its posts of silver, and its cross bars and its capitals of gold.

PTS vp Pali 1.88“The Lake of Righteousness, Ānanda, was surrounded by seven rows of palm trees. One row was of palms of gold, and one of silver, and one of beryl, and one of crystal, and one of agate, and one of coral, and one of all kinds of gems.

PTS vp Pali 1.89“And the golden palms had trunks of gold, and leaves and fruits of silver. And the silver palms had trunks of silver, and leaves and fruits of gold. And the palms of beryl had trunks of beryl, and leaves and fruits of crystal. And the crystal palms had trunks of crystal, and leaves and fruits of beryl. And the agate palms had trunks of agate, and leaves and fruits of coral. And the coral palms had trunks of coral, and leaves and fruits of agate. And the palms of every kind of gem had trunks and leaves and fruits of every kind of gem.

PTS vp Pali 1.90“And when those rows of palm trees, Ānanda, were shaken by the wind, there arose a sound sweet, and pleasant, and charming, and intoxicating.

“Just, Ānanda, as the seven kind of instruments yield, when well played upon, to the skilful man, a sound sweet, and pleasant, and charming, and intoxicating—just so, Ānanda, when those rows of palm trees were shaken by the wind, there arose a sound sweet, and pleasant, and charming, and intoxicating.

PTS vp Pali 1.91“And whoever, Ānanda, in the royal city Kusāvatī were at that time gamblers, drunkards, and given to drink, they used to dance round together to the sound of those palms when shaken by the wind.

PTS vp Pali 1.92“When the Palace of Righteousness, Ānanda, was finished, and the Lotus-lake of Righteousness was finished, the Great King of Glory entertained with all good things those of the Samaṇas who, at that time, were held in high esteem, and those of the Brahmans who, at that time, were held in high esteem. Then he ascended up into the Palace of Righteousness.”

Chapter 2

PTS vp Pali 2.1“Now there occurred, Ānanda, this thought to the Great King of Glory: ‘Of what previous character, now, may this be the fruit, of what previous character the result, that I am now so mighty and so great?’

PTS vp Pali 2.2“And then occurred, Ānanda, to the Great King of Glory this thought: ‘Of three qualities is this the fruit, of three qualities the result, that I am now so mighty and so great—that is to say, of giving, of self-conquest, and of self-control.’

PTS vp Pali 2.3“Now the Great King of Glory, Ānanda, ascended up into the chamber of the Great Complex; and when he had come there he stood at the door, and there he broke out into a cry of intense emotion:

“‘Stay here, O thoughts of lust! Stay here, O thoughts of ill-will! Stay here, O thoughts of hatred! Thus far only, O thoughts of lust! Thus far only, O thoughts of ill-will! Thus far only, O thoughts of hatred!’

PTS vp Pali 2.4“And when, Ānanda, the Great King of Glory had entered the chamber of the Great Complex, and had seated himself upon the couch of gold, having put away all passion and all unrighteousness, he entered into, and remained in, the First Jhāna—a state of joy and ease, born of seclusion, full of reflection, full of investigation.

PTS vp Pali 2.5“By suppressing reflection and investigation, he entered into, and remained in, the Second Jhāna—a state of joy and ease, born of serenity, without reflection, without investigation, a state of elevation of mind, of internal calm.

PTS vp Pali 2.6“By absence of the longing after joy, he remained indifferent, conscious, self-possessed, experiencing in his body that ease which the noble ones announce, saying, ‘The man indifferent and self-possessed is well at ease,’ and thus he entered into, and remained in, the Third Jhāna.

PTS vp Pali 2.7“By putting away ease, by putting away pain, by the previous dying away both of gladness and of sorrow, he entered into, and remained in, the Fourth Jhāna—a state of purified self-possession and equanimity, without ease, and without pain.

PTS vp Pali 2.8“Then, Ānanda, the Great King of Glory went out from the chamber of the Great Complex, and entered the golden chamber and sat himself down on the silver couch. And he let his mind pervade one quarter of the world with thoughts of Love; and so the second quarter, and so the third, and so the fourth. And thus the whole wide world, above, below, around, and everywhere, did he continue to pervade with heart of Love, far-reaching, grown great, and beyond measure, free from the least trace of anger or ill-will.

PTS vp Pali 2.9“And he let his mind pervade one quarter of the world with thoughts of Pity; and so the second quarter, and so the third, and so the fourth. And thus the whole wide world, above, below, around, and everywhere, did he continue to pervade with heart of Pity, far-reaching, grown great, and beyond measure, free from the least trace of anger or ill-will.

PTS vp Pali 2.10“And he let his mind pervade one quarter of the world with thoughts of Sympathy; and so the second quarter, and so the third, and so the fourth. And thus the whole wide world, above, below, around, and everywhere, did he continue to pervade with heart of Sympathy, far-reaching, grown great, and beyond measure, free from the least trace of anger or ill-will.

PTS vp Pali 2.11“And he let his mind pervade one quarter of the world with thoughts of Equanimity; and so the second quarter, and so the third, and so the fourth. And thus the whole wide world, above, below, around, and everywhere, did he continue to pervade with heart of Equanimity, far-reaching, grown great, and beyond measure, free from the least trace of anger or ill-will.

PTS vp Pali 2.12“The Great King of Glory, Ānanda, had four and eighty thousand cities, the chief of which was the royal city of Kusāvatī:

“Four and eighty thousand palaces, the chief of which was the Palace of Righteousness:

“Four and eighty thousand chambers, the chief of which was the chamber of the Great Complex:

“Four and eighty thousand divans, of gold, and silver, and ivory, and sandal wood, spread with long-haired rugs, and cloths embroidered with flowers, and magnificent antelope skins; covered with lofty canopies; and provided at both ends with purple cushions:

“Four and eighty thousand state elephants, with trappings of gold, and gilded flags, and golden coverings of network—of which the king of elephants, called ‘the Changes of the Moon,’ was chief:

“Four and eighty thousand state horses, with trappings of gold, and gilded flags, and golden coverings of network—of which ‘Thunder-cloud,’ the king of horses, was the chief:

“Four and eighty thousand chariots, with coverings of the skins of lions, and of tigers, and of panthers—of which the chariot called ‘the Flag of Victory’ was the chief:

“Four and eighty thousand gems, of which the Wondrous Gem was the chief:

“Four and eighty thousand wives, of whom the Queen of Glory was the chief:

“Four and eighty thousand yeomen, of whom the Wonderful Steward was the chief:

“Four and eighty thousand nobles, of whom the Wonderful Adviser was the chief:

“Four and eighty thousand cows, with jute trappings, and horns tipped with bronze:

“Four and eighty thousand myriads of garments, of delicate textures, of flax, and cotton, and silk, and wool:

“Four and eighty thousand dishes, in which, in the evening and in the morning, rice was served.

PTS vp Pali 2.13“Now at that time, Ānanda, the four and eighty thousand state elephants used to come every evening and every morning to be of service to the Great King of Glory.

PTS vp Pali 2.14“And this thought occurred to the Great King of Glory: ‘These eighty thousand elephants come every evening and every morning to be of service to me. Now, let the elephants come, O my friend, the Great Adviser, in alternate forty thousands, once each, every alternate hundred years!’

PTS vp Pali 2.15“Then, Ānanda, the Great King of Glory said to the Great Adviser: ‘O, my friend, the Great Adviser! These eighty thousand elephants come every evening and every morning to be of service to me. Now, let the elephants come, O my friend, the Great Adviser, in alternate forty thousands, once each, every alternate hundred years!’ ‘Even so, Lord!’ said the Wonderful Adviser, in assent, to the Great King of Glory.’

PTS vp Pali 2.16“From that time forth, Ānanda, the elephants came in alternate forty thousands, once each, every alternate hundred years.

PTS vp Pali 2.17“Now, Ānanda, after the lapse of many years, of many hundred years, of many thousand years, there occurred to the Queen of Glory this thought:

“’Tis long since I have beheld the Great King of Glory. Suppose, now, I were to go and visit the Great King of Glory.’

PTS vp Pali 2.18“Then, Ānanda, the Queen of Glory said to the women of the harem: ‘Arise now, dress your hair, and clad yourselves in fresh raiment. Tis long since we have beheld the Great King of Glory. Let us go and visit the Great King of Glory!’

PTS vp Pali 2.19“‘Even so, Lady!’ said the women of the harem, Ānanda, in assent, to the Queen of Glory. And they dressed their hair, and clad themselves in fresh raiment, and came near to the Queen of Glory.

PTS vp Pali 2.20“Then, Ānanda, the Queen of Glory said to the Great Adviser: ‘Arrange, O Great Adviser, the fourfold army in array. ’Tis long since I have beheld the Great King of Glory. I am about to go to visit the Great King of Glory.’

PTS vp Pali 2.21“‘Even so, O Queen!’ said the Great Adviser, Ānanda, in assent, to the Queen of Glory. And he set the fourfold army in array, and had the fact announced to the Queen of Glory in the words:

“‘The fourfold army, O Queen, is set for thee in array. Do now whatever seemeth to thee fit.’

PTS vp Pali 2.22“Then, Ānanda, the Queen of Glory, with the fourfold army, repaired, with the women of the harem, to the Palace of Righteousness. And when she had arrived there she mounted up into the Palace of Righteousness, and went on to the chamber of the Great Complex. And when she had reached it, she stopped and leant against the side of the door.

PTS vp Pali 2.23“When, Ānanda, the Great King of Glory heard the noise he thought: ‘What, now, may this noise, as of a great multitude of people, mean?’

PTS vp Pali 2.24“And going out from the chamber of the Great Complex, he beheld the Queen of Glory standing leaning up against the side of the door. And when he beheld her, he said to the Queen of Glory: ‘Stop there, O Queen! Enter not!’

PTS vp Pali 2.25“Then the Great King of Glory, Ānanda, said to one of his attendants: ‘Arise, good man! Take the golden couch out of the chamber of the Great Complex, and make it ready under that grove of palm trees which is all of gold.’

PTS vp Pali 2.26“‘Even so, Lord!’ said the man, in assent, to the Great King of Glory. And he took the golden couch out of the chamber of the Great Complex, and made it ready under that grove of palm trees which was all of gold.

PTS vp Pali 2.27“Then, Ānanda, the Great King of Glory laid himself down in the dignified way a lion does; and lay with one leg resting on the other, calm and self-possessed.

PTS vp Pali 2.28“Then, Ānanda, there occurred to the Queen of Glory this thought:

“‘How calm are all the limbs of the Great King of Glory! How clear and bright is his appearance! O may it not be that the Great King of Glory is dead!’

PTS vp Pali 2.29“And she said to the Great King of Glory:

“‘Thine, O King, are those four and eighty thousand cities, the chief of which is the royal city of Kusāvatī. Arise, O King, re-awaken thy desire for these! Quicken thy longing after life!

“‘Thine, O King, are those four and eighty thousand palaces, the chief of which is the Palace of Righteousness. Arise, O King, re-awaken thy desire for these! Quicken thy longing after life!

“‘Thine, O King, are those four and eighty thousand chambers, the chief of which is the chamber of the Great Complex. Arise, O King, re-awaken thy desire for these! Quicken thy longing after life!

“‘Thine, O King, are those four and eighty thousand divans, of gold, and silver, and ivory, and sandal wood, spread with long-haired rugs, and cloths embroidered with flowers, and magnificent antelope skins; covered with lofty canopies; and provided at both ends with purple cushions. Arise, O King, re-awaken thy desire for these! Quicken thy longing after life!

“‘Thine, O King, are those four and eighty thousand state elephants, with trappings of gold, and gilded flags, and golden coverings of network,-of which the king of elephants, called “the Changes of the Moon,” is chief. Arise, O King, re-awaken thy desire for these! Quicken thy longing after life!

“‘Thine, O King, are those four and eighty thousand state horses, with trappings of gold, and gilded flags, and golden coverings of network, of which “Thunder-cloud,” the king of horses, is the chief. Arise, O King, re-awaken thy desire for these! Quicken thy longing after life!

“‘Thine, O King, are those four and eighty thousand chariots, with coverings of the skins of lions, and of tigers, and of panthers,-of which the chariot called “the Flag of Victory” is the chief. Arise, O King, re-awaken thy desire for these! Quicken thy longing after life!

“‘Thine, O King, are those four and eighty thousand gems, of which the Wondrous Gem is the chief. Arise, O King, re-awaken thy desire for these! Quicken thy longing after life!

“‘Thine, O King, are those four and eighty thousand wives, of whom the Queen of Glory is the chief. Arise, O King, re-awaken thy desire for these! Quicken thy longing after life!

“‘Thine, O King, are those four and eighty thousand yeomen, of whom the Wonderful Steward is the chief. Arise, O King, re-awaken thy desire for these! Quicken thy longing after life!

“‘Thine, O King, are those four and eighty thousand nobles, of whom the Wonderful Adviser is the chief Arise, O King, re-awaken thy desire for these! Quicken thy longing after life!

“‘Thine, O King, are those four and eighty thousand cows, with jute trappings, and horns tipped with bronze. Arise, O King, re-awaken thy desire for these! Quicken thy longing after life!

“‘Thine, O King, are those four and eighty thousand myriads of garments, of delicate textures, of flax, and cotton, and silk, and wool. Arise, O King, re-awaken thy desire for these! Quicken thy longing after life!

“‘Thine, O King, are those four and eighty thousand dishes, in which, in the evening and in the morning, rice is served. Arise, O King, re-awaken thy desire for these! Quicken thy longing after life!’

PTS vp Pali 2.30“When she had thus spoken, Ānanda, the Great King of Glory said to the Queen of Glory:

“‘Long hast thou addressed me, O Queen, in pleasant words, much to be desired, and sweet. Yet now in this last time you speak in words unpleasant, disagreeable, not to be desired.’

PTS vp Pali 2.31“‘How then, O King, shall I address thee?’

“‘Thus, O Queen, shouldst thou address me—The nature of all things near and dear to us, O King, is such that we must leave them, divide ourselves from them, separate ourselves from them. Pass not away, O King, with longing in thy heart. Sad is the death of him who longs, unworthy is the death of him who longs. Thine, O King, are these four and eighty thousand cities, the chief of which is the royal city of Kusāvatī. Cast away desire for these! Long not after life!

“‘Thine, O King, are these four and eighty thousand palaces, the chief of which is the Palace of Righteousness. Cast away desire for these! Long not after life!

“‘Thine, O King, are these four and eighty thousand chambers, the chief of which is the chamber of the Great Complex. Cast away desire for these! Long not after life!

“‘Thine, O King, are these four and eighty thousand divans, of gold, and silver, and ivory, and sandal wood, spread with long-haired rugs, and cloths embroidered with flowers, and magnificent antelope skins; covered with lofty canopies; and provided at both ends with purple cushions. Cast away desire for these! Long not after life!

“‘Thine, O King, are these four and eighty thousand state elephants, with trappings of gold, and gilded flags, and golden coverings of network—of which the king of elephants, called “the Changes of the Moon,” is chief. Cast away desire for these! Long not after life!

“‘Thine, O King, are these four and eighty thousand state horses, with trappings of gold, and gilded flags, and golden coverings of network—of which “Thunder-cloud,” the king of horses, is the chief Cast away desire for these! Long not after life!

“‘Thine, O King, are these four and eighty thousand chariots, with coverings of the skins of lions, and of tigers, and of panthers—of which the chariot called “the Flag of Victory” is the chief. Cast away desire for these! Long not after life!

“‘Thine, O King, are these four and eighty thousand gems, of which the Wondrous Gem is the chief. Cast away desire for these! Long not after life!

“‘Thine, O King, are these four and eighty thousand wives, of whom the Queen of Glory is the chief. Cast away desire for these! Long not after life!

“‘Thine, O King, are these four and eighty thousand yeomen, of whom the Wonderful Steward is the chief Cast away desire for these! Long not after life!

“‘Thine, O King, are these four and eighty thousand nobles, of whom the Wonderful Adviser is the chief. Cast away desire for these! Long not after life!

“‘Thine, O King, are these four and. eighty thousand cows, with jute trappings, and horns tipped with bronze. Cast away desire for these! Long not after life!

“‘Thine, O King, are these four and eighty thousand myriads of garments, of delicate textures, of flax, and cotton, and silk, and wool. Cast away desire for these! Long not after life!

“‘Thine, O King, are these four and eighty thousand dishes, in which, in the evening and in the morning, rice is served. Cast away desire for these! Long not after life!’

PTS vp Pali 2.32“When he thus spake, Ānanda, the Queen of Glory wept and poured forth tears.

PTS vp Pali 2.33“Then, Ānanda, the Queen of Glory wiped away her tears, and addressed the Great King of Glory, and said:

“‘The nature of all things near and dear to us, O King, is such that we must leave them, divide ourselves from them, separate ourselves from them. Pass not away, O King, with longing in thy heart. Sad is the death of him who longs, unworthy is the death of him who longs. Thine, O King, are these four and eighty thousand cities, the chief of which is the royal city of Kusāvatī. Cast away desire for these! Long not after life!

“‘Thine, O King, are these four and eighty thousand palaces, the chief of which is the Palace of Righteousness. Cast away desire for these! Long not after life!

“‘Thine, O King, are these four and eighty thousand chambers, the chief of which is the chamber of the Great Complex. Cast away desire for these! Long not after life!

“‘Thine, O King, are these four and eighty thousand divans, of gold, and silver, and ivory, and sandal wood, spread with long-haired rugs, and cloths embroidered with flowers, and magnificent antelope skins; covered with lofty canopies; and provided at both ends with purple cushions. Cast away desire for these! Long not after life!

“‘Thine, O King, are these four and eighty thousand state elephants, with trappings of gold, and gilded flags, and golden coverings of network—of which the king of elephants, called “the Changes of the Moon,” is chief Cast away desire for these! Long not after life!

“‘Thine, O King, are these four and eighty thousand state horses, with trappings of gold, and gilded flags, and golden coverings of network—of which “Thunder-cloud,” the king of horses, is the chief. Cast away desire for these! Long not after life!

“‘Thine, O King, are these four and eighty thousand chariots, with coverings of the skins of lions, and of tigers, and of panthers—of which the chariot called “the Flag of Victory” is the chief. Cast away desire for these! Long not after life!

“‘Thine, O King, are these four and eighty thousand gems, of which the Wondrous Gem is the chief. Cast away desire for these! Long not after life!

“‘Thine, O King, are these four and eighty thousand wives, of whom the Queen of Glory is the chief. Cast away desire for these! Long not after life!

“‘Thine, O King, are these four and eighty thousand yeomen, of whom the Wonderful Steward is the chief. Cast away desire for these! Long not after life!

“‘Thine, O King, are these four and eighty thousand nobles, of whom the Wonderful Adviser is the chief. Cast away desire for these! Long not after life!

“‘Thine, O King, are these four and eighty thousand cows, with jute trappings, and horns tipped with bronze. Cast away desire for these! Long not after life!

“‘Thine, O King, are these four and eighty thousand myriads of garments, of delicate textures, of flax, and cotton, and silk, and wool. Cast away desire for these! Long not after life!

“‘Thine, O King, are these four and eighty thousand dishes, in which, in the evening and in the morning, rice is served. Cast away desire for these! Long not after life!

PTS vp Pali 2.34“Then immediately, Ānanda, the Great King of Glory died. Just, Ānanda, as when a yeoman has eaten a hearty meal he becomes all drowsy, just so were the feelings he experienced, Ānanda, as death came upon the Great King of Glory.

PTS vp Pali 2.35“When the Great King of Glory, Ānanda, had died, he came to life again in the happy world of Brahmā.

PTS vp Pali 2.36“For eight and forty thousand years, Ānanda, the Great King of Glory lived the happy life of a prince; for eight and forty thousand years he was viceroy and heir-apparent; for eight and forty thousand years he ruled the kingdom; and for eight and forty thousand years he lived, as a layman, the noble life in the Palace of Righteousness. And then, when full of noble thoughts, he died; he entered, after the dissolution of the body, the noble world of Brahma.

PTS vp Pali 2.37“Now it may be, Ānanda, that you may think ‘The Great King of Glory of that time was another person.’ But, Ānanda, you should not view the matter thus. I at that time was the Great King of Glory.

“Mine at that time were the four and eighty thousand cities, of which the chief was the royal city of Kusāvatī.

“Mine were the four and eighty thousand palaces, of which the chief was the Palace of Righteousness.

“Mine were the four and eighty thousand chambers, of which the chief was the chamber of the Great Complex.

“Mine were the four and eighty thousand divans, of gold, and silver, and ivory, and sandal wood, spread with long-haired rugs, and cloths embroidered with flowers, and magnificent antelope skins; covered with lofty canopies; and provided at both ends with purple cushions.

“Mine were the four and eighty thousand state elephants, with trappings of gold, and gilded flags, and golden coverings of network—of which the king of elephants, called ‘the Changes of the Moon,’ was chief.

“Mine were the four and eighty thousand state horses, with trappings, of gold, and gilded flags, and golden coverings of network—of which ‘Thunder-cloud,’ the king of horses, was the chief.

“Mine were the four and eighty thousand chariots, with coverings of the skins of lions, and of tigers, and of panthers—of which the chariot called ‘the Flag of Victory’ was the chief.

“Mine were the four and eighty thousand gems, of which the Wondrous Gem was the chief.

“Mine were the four and eighty thousand wives, of whom the Queen of Glory was the chief.

“Mine were the four and eighty thousand yeomen, of whom the Wonderful Steward was the chief.

“Mine were the four and eighty thousand nobles, of whom the Wonderful Adviser was the chief,

“Mine were the four and eighty thousand cows, with jute trappings, and horns tipped with bronze.

“Mine were the four and eighty thousand myriads of garments, of delicate textures, of flax, and cotton, and silk, and wool.

“Mine were the four and eighty thousand dishes, in which, in the evening and in the morning, rice was served.

PTS vp Pali 2.38“Of those four and eighty thousand cities, Ānanda, one was that city in which, at that time, I used to dwell—to wit, the royal city of Kusāvatī.

“Of those four and eighty thousand palaces too, Ānanda, one was that palace in which, at that time, I used to dwell—to wit, the Palace of Righteousness.

“Of those four and eighty thousand chambers too, Ānanda, one was that chamber in which, at that time, I used to dwell—to wit, the chamber of the Great Complex. Of those four and eighty thousand divans too, Ānanda, one was that divan which, at that time, I used to occupy—to wit, one of gold, or one of silver, or one of ivory, or one of sandal wood.

“Of those four and eighty thousand state elephants too, Ānanda, one was that elephant which, at that time, I used to ride—to wit, the king of elephants, ‘the Changes of the Moon.’

“Of those four and eighty thousand horses too, Ānanda, one was that horse which, at that time, I used to ride—to wit, the king of horses, ‘the Thunder-cloud.’

“Of those four and eighty thousand chariots too, Ānanda, one was that chariot in which, at that time, I used to ride—to wit, the chariot called ‘the Flag of Victory.’

“Of those four and eighty thousand wives too, Ānanda, one was that wife who, at that time, used to wait upon me—to wit, either a lady of noble birth, or a Velāmikānī.

“Of those four and eighty thousand myriads of suits of apparel too, Ānanda, one was the suit of apparel which, at that time, I wore—to wit, one of delicate texture, of linen, or cotton, or silk, or wool.

“Of those four and eighty thousand dishes too, Ānanda, one was that dish from which, at that time, I ate a measure of rice and the curry suitable thereto.

PTS vp Pali 2.39“See, Ānanda, how all these things are now past, are ended, have vanished away. Thus impermanent, Ānanda, are component things; thus transitory, Ānanda, are component things; thus untrustworthy, Ānanda, are component things. Insomuch, Ānanda, is it meet to be weary of, is it meet to be estranged from, is it meet to be set quite free from the bondage of all component things!

PTS vp Pali 2.40“Now I call to mind, Ānanda, how in this spot my body had been six times buried. And when I was dwelling here as the righteous king who ruled in righteousness, the lord of the four regions of the earth, the conqueror, the protector of his people, the possessor of the seven royal treasures— that was the seventh time.

PTS vp Pali 2.41“But I behold not any spot, Ānanda, in the world of men and gods, nor in the world of Māra, nor in the world of Brahma—no, not among the race of Samaṇas or Brahmans, of gods or men— where the Tathāgata for the eighth time will lay aside his body.”

PTS vp Pali 2.42Thus spake the Blessed One; and when the Happy One had thus spoken, once again the Teacher said:

“How transient are all component things!
Growth is their nature and decay:
They are produced, they are dissolved again:
Their stilling is happiness.”