AN 3 The Book of the Threes – Tikanipāta > AN 3.63 At Venāgapura

Numbered Discourses 3.63 – Aṅguttara Nikāya 3.63

7. The Great Chapter – 7. Mahāvagga

AN 3.63 At Venāgapura – Venāgapurasutta

1.1

At one time the Buddha was wandering in the land of the Kosalans together with a large Saṅgha of bhikkhū when he arrived at a village of the Kosalan brahmins named Venāgapura.

Ekaṁ samayaṁ bhagavā kosalesu cārikaṁ caramāno mahatā bhikkhusaṅghena saddhiṁ yena venāgapuraṁ nāma kosalānaṁ brāhmaṇagāmo tadavasari.

1.2

The brahmins and householders of Venāgapura heard:

Assosuṁ kho venāgapurikā brāhmaṇagahapatikā:

1.3

“It seems the ascetic Gotama—a Sakyan, gone forth from a Sakyan family—has arrived at Venāgapura.

“samaṇo khalu, bho, gotamo sakyaputto sakyakulā pabbajito venāgapuraṁ anuppatto.

1.4

He has this good reputation:

Taṁ kho pana bhavantaṁ gotamaṁ evaṁ kalyāṇo kittisaddo abbhuggato:

1.5

‘That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those who wish to train, teacher of gods and humans, awakened, blessed.’

‘itipi so bhagavā arahaṁ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṁ buddho bhagavā’ti.

1.6

He has realized with his own insight this world—with its gods, Māras and Brahmās, this population with its ascetics and brahmins, gods and humans—and he makes it known to others.

So imaṁ lokaṁ sadevakaṁ samārakaṁ sabrahmakaṁ sassamaṇabrāhmaṇiṁ pajaṁ sadevamanussaṁ sayaṁ abhiññā sacchikatvā pavedeti.

1.7

He teaches Dhamma that’s good in the beginning, good in the middle, and good in the end, meaningful and well-phrased. And he reveals a spiritual practice that’s entirely full and pure.

So dhammaṁ deseti ādikalyāṇaṁ majjhekalyāṇaṁ pariyosānakalyāṇaṁ sātthaṁ sabyañjanaṁ, kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ pakāseti.

1.8

It’s good to see such perfected ones.”

Sādhu kho pana tathārūpānaṁ arahataṁ dassanaṁ hotī”ti.

2.1

Then the brahmins and householders of Venāgapura went up to the Buddha. Before sitting down to one side, some bowed, some exchanged greetings and polite conversation, some held up their joined palms toward the Buddha, some announced their name and clan, while some kept silent. Then the brahmin Vacchagotta of Venāgapura said to the Buddha:

Atha kho venāgapurikā brāhmaṇagahapatikā yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā appekacce bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu, appekacce bhagavatā saddhiṁ sammodiṁsu, sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdiṁsu, appekacce yena bhagavā tenañjaliṁ paṇāmetvā ekamantaṁ nisīdiṁsu, appekacce nāmagottaṁ sāvetvā ekamantaṁ nisīdiṁsu, appekacce tuṇhībhūtā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinno kho venāgapuriko vacchagotto brāhmaṇo bhagavantaṁ etadavoca:

3.1

“It’s incredible, Master Gotama, it’s amazing,

“Acchariyaṁ, bho gotama, abbhutaṁ, bho gotama.

3.2

how your faculties are so very clear, and the complexion of your skin is pure and bright.

Yāvañcidaṁ bhoto gotamassa vippasannāni indriyāni, parisuddho chavivaṇṇo pariyodāto.

3.3

It’s like a golden brown jujube in the autumn,

Seyyathāpi, bho gotama, sāradaṁ badarapaṇḍuṁ parisuddhaṁ hoti pariyodātaṁ;

3.4

evamevaṁ bhoto gotamassa vippasannāni indriyāni parisuddho chavivaṇṇo pariyodāto.

3.5

or a palm fruit freshly plucked from the stalk,

Seyyathāpi, bho gotama, tālapakkaṁ sampati bandhanā pamuttaṁ parisuddhaṁ hoti pariyodātaṁ;

3.6

evamevaṁ bhoto gotamassa vippasannāni indriyāni parisuddho chavivaṇṇo pariyodāto.

3.7

or a pendant of river gold, fashioned by a deft smith, well-wrought in the forge, and placed on a cream rug where it shines and glows and radiates.

Seyyathāpi, bho gotama, nekkhaṁ jambonadaṁ dakkhakammāraputtasuparikammakataṁ ukkāmukhe sukusalasampahaṭṭhaṁ paṇḍukambale nikkhittaṁ bhāsate ca tapate ca virocati ca;

3.8

In the same way, your faculties are so very clear, and the complexion of your skin is pure and bright.

evamevaṁ bhoto gotamassa vippasannāni indriyāni parisuddho chavivaṇṇo pariyodāto.

3.9

Surely Master Gotama gets when he wants, without trouble or difficulty, various kinds of high and luxurious bedding, such as:

Yāni tāni, bho gotama, uccāsayanamahāsayanāni, seyyathidaṁ—

3.10

sofas, couches, woolen covers—shag-piled, colorful, white, embroidered with flowers, quilted, embroidered with animals, double-or single-fringed—and silk covers studded with gems, as well as silken sheets, woven carpets, rugs for elephants, horses, or chariots, antelope hide rugs, and spreads of fine deer hide, with a canopy above and red cushions at both ends.”

āsandi pallaṅko gonako cittako paṭikā paṭalikā tūlikā vikatikā uddalomī ekantalomī kaṭṭissaṁ koseyyaṁ kuttakaṁ hatthattharaṁ assattharaṁ rathattharaṁ ajinappaveṇī kadalimigapavarapaccattharaṇaṁ sauttaracchadaṁ ubhatolohitakūpadhānaṁ, evarūpānaṁ nūna bhavaṁ gotamo uccāsayanamahāsayanānaṁ nikāmalābhī akicchalābhī akasiralābhī”ti.

4.1

“Brahmin, these various kinds of high and luxurious bedding

“Yāni kho pana tāni, brāhmaṇa, uccāsayanamahāsayanāni, seyyathidaṁ—

4.2

4.3

are hard for renunciates to find. And even if they do get them, they’re not allowed.

Dullabhāni tāni pabbajitānaṁ laddhā ca pana na kappanti.

5.1

There are, brahmin, these three high and luxurious beds that I get these days when I want, without trouble or difficulty.

Tīṇi kho, imāni, brāhmaṇa, uccāsayanamahāsayanāni, yesāhaṁ etarahi nikāmalābhī akicchalābhī akasiralābhī.

5.2

What three?

Katamāni tīṇi?

5.3

The high and luxurious beds of the gods, of Brahmā, and of the noble ones.

Dibbaṁ uccāsayanamahāsayanaṁ, brahmaṁ uccāsayanamahāsayanaṁ, ariyaṁ uccāsayanamahāsayanaṁ.

5.4

These are the three high and luxurious beds that I get these days when I want, without trouble or difficulty.”

Imāni kho, brāhmaṇa, tīṇi uccāsayanamahāsayanāni, yesāhaṁ etarahi nikāmalābhī akicchalābhī akasiralābhī”ti.

6.1

“But what, Master Gotama, is the high and luxurious bed of the gods?”

“Katamaṁ pana taṁ, bho gotama, dibbaṁ uccāsayanamahāsayanaṁ, yassa bhavaṁ gotamo etarahi nikāmalābhī akicchalābhī akasiralābhī”ti?

6.2

“Brahmin, when I am living supported by a village or town, I robe up in the morning and, taking my bowl and robe, enter the town or village for alms.

“Idhāhaṁ, brāhmaṇa, yaṁ gāmaṁ vā nigamaṁ vā upanissāya viharāmi, so pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya tameva gāmaṁ vā nigamaṁ vā piṇḍāya pavisāmi.

6.3

After the meal, on my return from almsround, I enter within a forest.

So pacchābhattaṁ piṇḍapātapaṭikkanto vanantaññeva pavisāmi.

6.4

I gather up some grass or leaves into a pile, and sit down cross-legged, with my body straight, and establish mindfulness right there.

So yadeva tattha honti tiṇāni vā paṇṇāni vā tāni ekajjhaṁ saṅgharitvā nisīdāmi pallaṅkaṁ ābhujitvā ujuṁ kāyaṁ paṇidhāya parimukhaṁ satiṁ upaṭṭhapetvā.

6.5

Quite secluded from sensual pleasures, secluded from unskillful qualities, I enter and remain in the first absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected.

So vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharāmi;

6.6

As the placing of the mind and keeping it connected are stilled, I enter and remain in the second absorption, which has the rapture and bliss born of samādhi, with internal clarity and confidence, and unified mind, without placing the mind and keeping it connected.

vitakkavicārānaṁ vūpasamā ajjhattaṁ sampasādanaṁ cetaso ekodibhāvaṁ avitakkaṁ avicāraṁ samādhijaṁ pītisukhaṁ dutiyaṁ jhānaṁ upasampajja viharāmi;

6.7

And with the fading away of rapture, I enter and remain in the third absorption, where I meditate with equanimity, mindful and aware, personally experiencing the bliss of which the noble ones declare, ‘Equanimous and mindful, one meditates in bliss.’

pītiyā ca virāgā upekkhako ca viharāmi sato ca sampajāno sukhañca kāyena paṭisaṁvedemi, yaṁ taṁ ariyā ācikkhanti: ‘upekkhako satimā sukhavihārī’ti tatiyaṁ jhānaṁ upasampajja viharāmi;

6.8

With the giving up of pleasure and pain, and the ending of former happiness and sadness, I enter and remain in the fourth absorption, without pleasure or pain, with pure equanimity and mindfulness.

sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṁ atthaṅgamā adukkhamasukhaṁ upekkhāsatipārisuddhiṁ catutthaṁ jhānaṁ upasampajja viharāmi.

6.9

When I’m practicing like this, if I walk, at that time I walk like the gods.

So ce ahaṁ, brāhmaṇa, evaṁbhūto caṅkamāmi, dibbo me eso tasmiṁ samaye caṅkamo hoti.

6.10

When I’m practicing like this, if I stand, at that time I stand like the gods.

So ce ahaṁ, brāhmaṇa, evaṁbhūto tiṭṭhāmi, dibbaṁ me etaṁ tasmiṁ samaye ṭhānaṁ hoti.

6.11

When I’m practicing like this, if I sit, at that time I sit like the gods.

So ce ahaṁ, brāhmaṇa, evaṁbhūto nisīdāmi, dibbaṁ me etaṁ tasmiṁ samaye āsanaṁ hoti.

6.12

When I’m practicing like this, if I lie down, at that time I lie down like the gods.

So ce ahaṁ, brāhmaṇa, evaṁbhūto seyyaṁ kappemi, dibbaṁ me etaṁ tasmiṁ samaye uccāsayanamahāsayanaṁ hoti.

6.13

This is the high and luxurious bed of the gods that I get these days when I want, without trouble or difficulty.”

Idaṁ kho, brāhmaṇa, dibbaṁ uccāsayanamahāsayanaṁ, yassāhaṁ etarahi nikāmalābhī akicchalābhī akasiralābhī”ti.

7.1

“It’s incredible, Master Gotama, it’s amazing!

“Acchariyaṁ, bho gotama, abbhutaṁ, bho gotama.

7.2

Who but Master Gotama could get such a high and luxurious bed of the gods when he wants, without trouble or difficulty?

Ko cañño evarūpassa dibbassa uccāsayanamahāsayanassa nikāmalābhī bhavissati akicchalābhī akasiralābhī, aññatra bhotā gotamena.

8.1

But what, Master Gotama, is the high and luxurious bed of Brahmā?”

Katamaṁ pana taṁ, bho gotama, brahmaṁ uccāsayanamahāsayanaṁ, yassa bhavaṁ gotamo etarahi nikāmalābhī akicchalābhī akasiralābhī”ti?

8.2

“Brahmin, when I am living supported by a village or town, I robe up in the morning and, taking my bowl and robe, enter the town or village for alms.

“Idhāhaṁ, brāhmaṇa, yaṁ gāmaṁ vā nigamaṁ vā upanissāya viharāmi, so pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya tameva gāmaṁ vā nigamaṁ vā piṇḍāya pavisāmi.

8.3

After the meal, on my return from almsround, I enter within a forest.

So pacchābhattaṁ piṇḍapātapaṭikkanto vanantaññeva pavisāmi.

8.4

I gather up some grass or leaves into a pile, and sit down cross-legged, with my body straight, and establish mindfulness right there.

So yadeva tattha honti tiṇāni vā paṇṇāni vā tāni ekajjhaṁ saṅgharitvā nisīdāmi pallaṅkaṁ ābhujitvā ujuṁ kāyaṁ paṇidhāya parimukhaṁ satiṁ upaṭṭhapetvā.

8.5

I meditate spreading a heart full of love to one direction, and to the second, and to the third, and to the fourth. In the same way above, below, across, everywhere, all around, I spread a heart full of love to the whole world—abundant, expansive, limitless, free of enmity and ill will.

So mettāsahagatena cetasā ekaṁ disaṁ pharitvā viharāmi, tathā dutiyaṁ, tathā tatiyaṁ, tathā catutthaṁ, iti uddhamadho tiriyaṁ sabbadhi sabbattatāya sabbāvantaṁ lokaṁ mettāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjena pharitvā viharāmi.

8.6

I meditate spreading a heart full of compassion to one direction, and to the second, and to the third, and to the fourth. In the same way above, below, across, everywhere, all around, I spread a heart full of compassion to the whole world—abundant, expansive, limitless, free of enmity and ill will.

Karuṇāsahagatena cetasā …pe…

8.7

I meditate spreading a heart full of rejoicing to one direction, and to the second, and to the third, and to the fourth. In the same way above, below, across, everywhere, all around, I spread a heart full of rejoicing to the whole world—abundant, expansive, limitless, free of enmity and ill will.

muditāsahagatena cetasā …

8.8

I meditate spreading a heart full of equanimity to one direction, and to the second, and to the third, and to the fourth. In the same way above, below, across, everywhere, all around, I spread a heart full of equanimity to the whole world—abundant, expansive, limitless, free of enmity and ill will.

upekkhāsahagatena cetasā ekaṁ disaṁ pharitvā viharāmi, tathā dutiyaṁ, tathā tatiyaṁ, tathā catutthaṁ, iti uddhamadho tiriyaṁ sabbadhi sabbattatāya sabbāvantaṁ lokaṁ upekkhāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjhena pharitvā viharāmi.

8.9

When I’m practicing like this, if I walk, at that time I walk like Brahmā.

So ce ahaṁ, brāhmaṇa, evaṁbhūto caṅkamāmi, brahmā me eso tasmiṁ samaye caṅkamo hoti.

8.10

… I stand like Brahmā. …

So ce ahaṁ, brāhmaṇa, evaṁbhūto tiṭṭhāmi …pe…

8.11

I sit like Brahmā …

nisīdāmi …pe…

8.12

When I’m practicing like this, if I lie down, at that time I lie down like Brahmā.

seyyaṁ kappemi, brahmaṁ me etaṁ tasmiṁ samaye uccāsayanamahāsayanaṁ hoti.

8.13

This is the high and luxurious bed of Brahmā that I get these days when I want, without trouble or difficulty.”

Idaṁ kho, brāhmaṇa, brahmaṁ uccāsayanamahāsayanaṁ, yassāhaṁ etarahi nikāmalābhī akicchalābhī akasiralābhī”ti.

9.1

“It’s incredible, Master Gotama, it’s amazing!

“Acchariyaṁ, bho gotama, abbhutaṁ, bho gotama.

9.2

Who but Master Gotama could get such a high and luxurious bed of Brahmā when he wants, without trouble or difficulty?

Ko cañño evarūpassa brahmassa uccāsayanamahāsayanassa nikāmalābhī bhavissati akicchalābhī akasiralābhī, aññatra bhotā gotamena.

10.1

But what, Master Gotama, is the high and luxurious bed of the noble ones?”

Katamaṁ pana taṁ, bho gotama, ariyaṁ uccāsayanamahāsayanaṁ, yassa bhavaṁ gotamo etarahi nikāmalābhī akicchalābhī akasiralābhī”ti?

10.2

“Brahmin, when I am living supported by a village or town, I robe up in the morning and, taking my bowl and robe, enter the town or village for alms.

“Idhāhaṁ, brāhmaṇa, yaṁ gāmaṁ vā nigamaṁ vā upanissāya viharāmi, so pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya tameva gāmaṁ vā nigamaṁ vā piṇḍāya pavisāmi.

10.3

After the meal, on my return from almsround, I enter within a forest.

So pacchābhattaṁ piṇḍapātapaṭikkanto vanantaññeva pavisāmi.

10.4

I gather up some grass or leaves into a pile, and sit down cross-legged, with my body straight, and establish mindfulness right there.

So yadeva tattha honti tiṇāni vā paṇṇāni vā tāni ekajjhaṁ saṅgharitvā nisīdāmi pallaṅkaṁ ābhujitvā ujuṁ kāyaṁ paṇidhāya parimukhaṁ satiṁ upaṭṭhapetvā.

10.5

I know this:

So evaṁ jānāmi:

10.6

‘I’ve given up greed, hate, and delusion, cut them off at the root, made them like a palm stump, obliterated them, so they’re unable to arise in the future.’

‘rāgo me pahīno ucchinnamūlo tālāvatthukato anabhāvaṅkato āyatiṁ anuppādadhammo;

10.7

doso me pahīno ucchinnamūlo tālāvatthukato anabhāvaṅkato āyatiṁ anuppādadhammo;

10.8

moho me pahīno ucchinnamūlo tālāvatthukato anabhāvaṅkato āyatiṁ anuppādadhammo’.

10.9

When I’m practicing like this, if I walk, at that time I walk like the noble ones.

So ce ahaṁ, brāhmaṇa, evaṁbhūto caṅkamāmi, ariyo me eso tasmiṁ samaye caṅkamo hoti.

10.10

… I stand like the noble ones …

So ce ahaṁ, brāhmaṇa, evaṁbhūto tiṭṭhāmi …pe…

10.11

I sit like the noble ones …

nisīdāmi …pe…

10.12

When I’m practicing like this, if I lie down, at that time I lie down like the noble ones.

seyyaṁ kappemi, ariyaṁ me etaṁ tasmiṁ samaye uccāsayanamahāsayanaṁ hoti.

10.13

This is the high and luxurious bed of the noble ones that I get these days when I want, without trouble or difficulty.”

Idaṁ kho, brāhmaṇa, ariyaṁ uccāsayanamahāsayanaṁ, yassāhaṁ etarahi nikāmalābhī akicchalābhī akasiralābhī”ti.

11.1

“It’s incredible, Master Gotama, it’s amazing!

“Acchariyaṁ, bho gotama, abbhutaṁ, bho gotama.

11.2

Who but Master Gotama could get such a high and luxurious bed of the noble ones when he wants, without trouble or difficulty?

Ko cañño evarūpassa ariyassa uccāsayanamahāsayanassa nikāmalābhī bhavissati akicchalābhī akasiralābhī, aññatra bhotā gotamena.

12.1

Excellent, Master Gotama! Excellent!

Abhikkantaṁ, bho gotama, abhikkantaṁ, bho gotama.

12.2

As if he were righting the overturned, or revealing the hidden, or pointing out the path to the lost, or lighting a lamp in the dark so people with good eyes can see what’s there, Master Gotama has made the teaching clear in many ways.

Seyyathāpi, bho gotama, nikkujjitaṁ vā ukkujjeyya, paṭicchannaṁ vā vivareyya, mūḷhassa vā maggaṁ ācikkheyya, andhakāre vā telapajjotaṁ dhāreyya: ‘cakkhumanto rūpāni dakkhantī’ti; evamevaṁ kho bhotā gotamena anekapariyāyena dhammo pakāsito.

12.3

We go for refuge to Master Gotama, to the teaching, and to the bhikkhu Saṅgha.

Ete mayaṁ bhavantaṁ gotamaṁ saraṇaṁ gacchāma dhammañca bhikkhusaṅghañca.

12.4

From this day forth, may Master Gotama remember us as lay followers who have gone for refuge for life.”

Upāsake no bhavaṁ gotamo dhāretu ajjatagge pāṇupete saraṇaṁ gate”ti.

12.5

Tatiyaṁ.