The Great Chapter – Mahāvagga DN 14–23 > DN 19 The Great Steward

Long Discourses 19 – Dīgha Nikāya 19

DN 19 The Great Steward – Mahāgovindasutta

So I have heard.

Evaṁ me sutaṁ—

At one time the Buddha was staying near Rājagaha, on the Vulture’s Peak Mountain.

ekaṁ samayaṁ bhagavā rājagahe viharati gijjhakūṭe pabbate.

Then, late at night, the fairy Pañcasikha, lighting up the entire Vulture’s Peak, went up to the Buddha, bowed, stood to one side, and said to him,

Atha kho pañcasikho gandhabbaputto abhikkantāya rattiyā abhikkantavaṇṇo kevalakappaṁ gijjhakūṭaṁ pabbataṁ obhāsetvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ aṭṭhāsi. Ekamantaṁ ṭhito kho pañcasikho gandhabbaputto bhagavantaṁ etadavoca:

“Sir, I would tell you of what I heard and learned directly from the gods of the Thirty-Three.”

“yaṁ kho me, bhante, devānaṁ tāvatiṁsānaṁ sammukhā sutaṁ sammukhā paṭiggahitaṁ, ārocemi taṁ bhagavato”ti.

“Tell me, Pañcasikha,” said the Buddha.

“Ārocehi me tvaṁ, pañcasikhā”ti bhagavā avoca.

1. The Council of the Gods

1. Devasabhā

“Sir, it was more than a few days ago—on the fifteenth day sabbath on the full moon day at the invitation to admonish held at the end of the rainy season—when all the gods of the Thirty-Three were sitting together in the Hall of Justice.

“Purimāni, bhante, divasāni purimatarāni tadahuposathe pannarase pavāraṇāya puṇṇāya puṇṇamāya rattiyā kevalakappā ca devā tāvatiṁsā sudhammāyaṁ sabhāyaṁ sannisinnā honti sannipatitā;

A large assembly of gods was sitting all around, and the Four Great Kings were seated at the four quarters.

mahatī ca dibbaparisā samantato nisinnā honti, cattāro ca mahārājāno catuddisā nisinnā honti;

The Great King Dhataraṭṭha was seated to the east, facing west, in front of his gods.

puratthimāya disāya dhataraṭṭho mahārājā pacchimābhimukho nisinno hoti deve purakkhatvā;

The Great King Virūḷhaka was seated to the south, facing north, in front of his gods.

dakkhiṇāya disāya virūḷhako mahārājā uttarābhimukho nisinno hoti deve purakkhatvā;

The Great King Virūpakkha was seated to the west, facing east, in front of his gods.

pacchimāya disāya virūpakkho mahārājā puratthābhimukho nisinno hoti deve purakkhatvā;

The Great King Vessavaṇa was seated to the north, facing south, in front of his gods.

uttarāya disāya vessavaṇo mahārājā dakkhiṇābhimukho nisinno hoti deve purakkhatvā.

When the gods of the Thirty-Three have a gathering like this, that is how they are seated.

Yadā, bhante, kevalakappā ca devā tāvatiṁsā sudhammāyaṁ sabhāyaṁ sannisinnā honti sannipatitā, mahatī ca dibbaparisā samantato nisinnā honti, cattāro ca mahārājāno catuddisā nisinnā honti, idaṁ nesaṁ hoti āsanasmiṁ;

After that come our seats.

atha pacchā amhākaṁ āsanaṁ hoti.

Sir, those gods who had been recently reborn in the company of the Thirty-Three after leading the spiritual life under the Buddha outshine the other gods in beauty and glory.

Ye te, bhante, devā bhagavati brahmacariyaṁ caritvā adhunūpapannā tāvatiṁsakāyaṁ, te aññe deve atirocanti vaṇṇena ceva yasasā ca.

The gods of the Thirty-Three became uplifted and overjoyed at that, full of rapture and happiness, saying,

Tena sudaṁ, bhante, devā tāvatiṁsā attamanā honti pamuditā pītisomanassajātā;

‘The heavenly hosts swell, while the demon hosts dwindle!’

‘dibbā vata bho kāyā paripūrenti, hāyanti asurakāyā’ti.

Seeing the joy of those gods, Sakka, lord of gods, celebrated with these verses:

Atha kho, bhante, sakko devānamindo devānaṁ tāvatiṁsānaṁ sampasādaṁ viditvā imāhi gāthāhi anumodi:

‘The gods rejoice—

‘Modanti vata bho devā,

the Thirty-Three with their Lord—

tāvatiṁsā sahindakā;

revering the Realized One,

Tathāgataṁ namassantā,

and the natural excellence of the teaching;

dhammassa ca sudhammataṁ.

and seeing the new gods,

Nave deve ca passantā,

so beautiful and glorious,

vaṇṇavante yasassine;

who have come here after leading

Sugatasmiṁ brahmacariyaṁ,

the spiritual life under the Buddha!

caritvāna idhāgate.

They outshine the others

Te aññe atirocanti,

in beauty, glory, and lifespan.

vaṇṇena yasasāyunā;

Here are the distinguished disciples

Sāvakā bhūripaññassa,

of he whose wisdom is vast.

visesūpagatā idha.

Seeing this, they delight—

Idaṁ disvāna nandanti,

the Thirty-Three with their Lord—

tāvatiṁsā sahindakā;

revering the Realized One,

Tathāgataṁ namassantā,

and the natural excellence of the teaching!’

dhammassa ca sudhammatan’ti.

The gods of the Thirty-Three became even more uplifted and overjoyed at that, full of rapture and happiness, saying,

Tena sudaṁ, bhante, devā tāvatiṁsā bhiyyoso mattāya attamanā honti pamuditā pītisomanassajātā;

‘The heavenly hosts swell, while the demon hosts dwindle!’

‘dibbā vata bho, kāyā paripūrenti, hāyanti asurakāyā’ti.

2. Eight Genuine Praises

2. Aṭṭhayathābhuccavaṇṇa

Seeing the joy of those gods, Sakka, lord of gods, addressed them,

Atha kho, bhante, sakko devānamindo devānaṁ tāvatiṁsānaṁ sampasādaṁ viditvā deve tāvatiṁse āmantesi:

‘Gentlemen, would you like to hear eight genuine praises of the Buddha?’

‘iccheyyātha no tumhe, mārisā, tassa bhagavato aṭṭha yathābhucce vaṇṇe sotun’ti?

‘Indeed we would, sir.’

‘Icchāma mayaṁ, mārisa, tassa bhagavato aṭṭha yathābhucce vaṇṇe sotun’ti.

Then Sakka proffered these eight genuine praises of the Buddha:

Atha kho, bhante, sakko devānamindo devānaṁ tāvatiṁsānaṁ bhagavato aṭṭha yathābhucce vaṇṇe payirudāhāsi:

‘What do the good gods of the Thirty-Three think

‘Taṁ kiṁ maññanti, bhonto devā tāvatiṁsā?

about how much the Buddha has acted for the welfare and happiness of the people, out of compassion for the world, for the benefit, welfare, and happiness of gods and humans?

Yāvañca so bhagavā bahujanahitāya paṭipanno bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānaṁ.

I don’t see any Teacher, past or present, who has such compassion for the world, apart from the Buddha.

Evaṁ bahujanahitāya paṭipannaṁ bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānaṁ imināpaṅgena samannāgataṁ satthāraṁ neva atītaṁse samanupassāma, na panetarahi, aññatra tena bhagavatā.

Also, the Buddha has explained the teaching well—visible in this very life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves.

Svākkhāto kho pana tena bhagavatā dhammo sandiṭṭhiko akāliko ehipassiko opaneyyiko paccattaṁ veditabbo viññūhi.

I don’t see any Teacher, past or present, who explains such a relevant teaching, apart from the Buddha.

Evaṁ opaneyyikassa dhammassa desetāraṁ imināpaṅgena samannāgataṁ satthāraṁ neva atītaṁse samanupassāma, na panetarahi, aññatra tena bhagavatā.

Also, the Buddha has clearly described what is skillful and what is unskillful,

“Idaṁ kusalan”ti kho pana tena bhagavatā supaññattaṁ, “idaṁ akusalan”ti supaññattaṁ.

what is blameworthy and what is blameless, what should be cultivated and what should not be cultivated, what is inferior and what is superior, and what is on the side of dark and the side of bright.

“Idaṁ sāvajjaṁ idaṁ anavajjaṁ, idaṁ sevitabbaṁ idaṁ na sevitabbaṁ, idaṁ hīnaṁ idaṁ paṇītaṁ, idaṁ kaṇhasukkasappaṭibhāgan”ti supaññattaṁ.

I don’t see any Teacher, past or present, who so clearly describes all these things, apart from the Buddha.

Evaṁ kusalākusalasāvajjānavajjasevitabbāsevitabbahīnapaṇītakaṇhasukkasappaṭibhāgānaṁ dhammānaṁ paññāpetāraṁ imināpaṅgena samannāgataṁ satthāraṁ neva atītaṁse samanupassāma, na panetarahi, aññatra tena bhagavatā.

Also, the Buddha has clearly described the practice that leads to extinguishment for his disciples. And extinguishment and the practice come together,

Supaññattā kho pana tena bhagavatā sāvakānaṁ nibbānagāminī paṭipadā, saṁsandati nibbānañca paṭipadā ca.

as the waters of the Ganges come together and converge with the waters of the Yamuna.

Seyyathāpi nāma gaṅgodakaṁ yamunodakena saṁsandati sameti;

evameva supaññattā tena bhagavatā sāvakānaṁ nibbānagāminī paṭipadā, saṁsandati nibbānañca paṭipadā ca.

I don’t see any Teacher, past or present, who so clearly describes the practice that leads to extinguishment for his disciples, apart from the Buddha.

Evaṁ nibbānagāminiyā paṭipadāya paññāpetāraṁ imināpaṅgena samannāgataṁ satthāraṁ neva atītaṁse samanupassāma, na panetarahi, aññatra tena bhagavatā.

Also, possessions and popularity have accrued to the Buddha, so much that you’d think it would thrill even the aristocrats. But he takes his food free of vanity.

Abhinipphanno kho pana tassa bhagavato lābho abhinipphanno siloko, yāva maññe khattiyā sampiyāyamānarūpā viharanti, vigatamado kho pana so bhagavā āhāraṁ āhāreti.

I don’t see any Teacher, past or present, who takes their food so free of vanity, apart from the Buddha.

Evaṁ vigatamadaṁ āhāraṁ āharayamānaṁ imināpaṅgena samannāgataṁ satthāraṁ neva atītaṁse samanupassāma, na panetarahi, aññatra tena bhagavatā.

Also, the Buddha has gained companions, both trainees who are practicing, and those with defilements ended who have completed their journey.

Laddhasahāyo kho pana so bhagavā sekhānañceva paṭipannānaṁ khīṇāsavānañca vusitavataṁ.

The Buddha is committed to the joy of solitude, but doesn’t send them away.

Te bhagavā apanujja ekārāmataṁ anuyutto viharati.

I don’t see any Teacher, past or present, so committed to the joy of solitude, apart from the Buddha.

Evaṁ ekārāmataṁ anuyuttaṁ imināpaṅgena samannāgataṁ satthāraṁ neva atītaṁse samanupassāma, na panetarahi, aññatra tena bhagavatā.

Also, the Buddha does as he says, and says as he does, thus: he does as he says, and says as he does.

Yathāvādī kho pana so bhagavā tathākārī, yathākārī tathāvādī, iti yathāvādī tathākārī, yathākārī tathāvādī.

I don’t see any Teacher, past or present, who so practices in line with the teaching, apart from the Buddha.

Evaṁ dhammānudhammappaṭipannaṁ imināpaṅgena samannāgataṁ satthāraṁ neva atītaṁse samanupassāma, na panetarahi, aññatra tena bhagavatā.

Also, the Buddha has gone beyond doubt and got rid of indecision. He has achieved all he wished for regarding the fundamental purpose of the spiritual life.

Tiṇṇavicikiccho kho pana so bhagavā vigatakathaṅkatho pariyositasaṅkappo ajjhāsayaṁ ādibrahmacariyaṁ.

I don’t see any Teacher, past or present, who has achieved these things, apart from the Buddha.’

Evaṁ tiṇṇavicikicchaṁ vigatakathaṅkathaṁ pariyositasaṅkappaṁ ajjhāsayaṁ ādibrahmacariyaṁ imināpaṅgena samannāgataṁ satthāraṁ neva atītaṁse samanupassāma, na panetarahi, aññatra tena bhagavatā’ti.

These are the eight genuine praises of the Buddha proffered by Sakka.

Ime kho, bhante, sakko devānamindo devānaṁ tāvatiṁsānaṁ bhagavato aṭṭha yathābhucce vaṇṇe payirudāhāsi.

Hearing them, the gods of the Thirty-Three became even more uplifted and overjoyed.

Tena sudaṁ, bhante, devā tāvatiṁsā bhiyyoso mattāya attamanā honti pamuditā pītisomanassajātā bhagavato aṭṭha yathābhucce vaṇṇe sutvā.

Then some gods thought,

Tatra, bhante, ekacce devā evamāhaṁsu:

‘If only four fully awakened Buddhas might arise in the world and teach the Dhamma, just like the Blessed One!

‘aho vata, mārisā, cattāro sammāsambuddhā loke uppajjeyyuṁ dhammañca deseyyuṁ yathariva bhagavā.

That would be for the welfare and happiness of the people, out of compassion for the world, for the benefit, welfare, and happiness of gods and humans!’

Tadassa bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānan’ti.

Other gods thought,

Ekacce devā evamāhaṁsu:

‘Let alone four fully awakened Buddhas; if only three fully awakened Buddhas,

‘tiṭṭhantu, mārisā, cattāro sammāsambuddhā, aho vata, mārisā, tayo sammāsambuddhā loke uppajjeyyuṁ dhammañca deseyyuṁ yathariva bhagavā.

Tadassa bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānan’ti.

Ekacce devā evamāhaṁsu:

or two fully awakened Buddhas might arise in the world and teach the Dhamma, just like the Blessed One!

‘tiṭṭhantu, mārisā, tayo sammāsambuddhā, aho vata, mārisā, dve sammāsambuddhā loke uppajjeyyuṁ dhammañca deseyyuṁ yathariva bhagavā.

That would be for the welfare and happiness of the people, out of compassion for the world, for the benefit, welfare, and happiness of gods and humans!’

Tadassa bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānan’ti.

When they said this, Sakka said,

Evaṁ vutte, bhante, sakko devānamindo deve tāvatiṁse etadavoca:

‘It’s impossible, gentlemen, for two perfected ones, fully awakened Buddhas to arise in the same solar system at the same time.

‘aṭṭhānaṁ kho etaṁ, mārisā, anavakāso, yaṁ ekissā lokadhātuyā dve arahanto sammāsambuddhā apubbaṁ acarimaṁ uppajjeyyuṁ, netaṁ ṭhānaṁ vijjati.

May that Blessed One be healthy and well, and remain with us for a long time!

Aho vata, mārisā, so bhagavā appābādho appātaṅko ciraṁ dīghamaddhānaṁ tiṭṭheyya.

That would be for the welfare and happiness of the people, out of compassion for the world, for the benefit, welfare, and happiness of gods and humans!’

Tadassa bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānan’ti.

Then the gods of the Thirty-Three, having considered and deliberated on the matter for which they were seated together in the Hall of Justice, advised and instructed the Four Great Kings on the subject.

Atha kho, bhante, yenatthena devā tāvatiṁsā sudhammāyaṁ sabhāyaṁ sannisinnā honti sannipatitā, taṁ atthaṁ cintayitvā taṁ atthaṁ mantayitvā vuttavacanāpi taṁ cattāro mahārājāno tasmiṁ atthe honti.

And each stood at their own seat without departing.

Paccānusiṭṭhavacanāpi taṁ cattāro mahārājāno tasmiṁ atthe honti, sakesu sakesu āsanesu ṭhitā avipakkantā.

The Kings were instructed,

Te vuttavākyā rājāno,

and heeded good advice.

paṭiggayhānusāsaniṁ;

With clear and peaceful minds,

Vippasannamanā santā,

they stood by their own seats.

aṭṭhaṁsu samhi āsaneti.

Then in the northern quarter a magnificent light arose and radiance appeared, surpassing the glory of the gods.

Atha kho, bhante, uttarāya disāya uḷāro āloko sañjāyi, obhāso pāturahosi atikkammeva devānaṁ devānubhāvaṁ.

Then Sakka, lord of gods, addressed the gods of the Thirty-Three,

Atha kho, bhante, sakko devānamindo deve tāvatiṁse āmantesi:

‘As indicated by the signs—light arising and radiance appearing—Brahmā will appear. For this is the precursor for the appearance of Brahmā, namely light arising and radiance appearing.’

‘yathā kho, mārisā, nimittāni dissanti, uḷāro āloko sañjāyati, obhāso pātubhavati, brahmā pātubhavissati;

brahmuno hetaṁ pubbanimittaṁ pātubhāvāya, yadidaṁ āloko sañjāyati obhāso pātubhavatīti.

As indicated by the signs,

Yathā nimittā dissanti,

Brahmā will appear.

brahmā pātubhavissati;

For this is the sign of Brahmā:

Brahmuno hetaṁ nimittaṁ,

a light vast and great.

obhāso vipulo mahā’ti.

3. On Sanaṅkumāra

3. Sanaṅkumārakathā

Then the gods of the Thirty-Three sat in their own seats, saying,

Atha kho, bhante, devā tāvatiṁsā yathāsakesu āsanesu nisīdiṁsu:

‘We shall find out what has caused that light, and only when we have realized it shall we go to it.’

‘obhāsametaṁ ñassāma, yaṁvipāko bhavissati, sacchikatvāva naṁ gamissāmā’ti.

And the Four Great Kings did likewise.

Cattāropi mahārājāno yathāsakesu āsanesu nisīdiṁsu:

‘obhāsametaṁ ñassāma, yaṁvipāko bhavissati, sacchikatvāva naṁ gamissāmā’ti.

Hearing that, the gods of the Thirty-Three agreed in unison,

Idaṁ sutvā devā tāvatiṁsā ekaggā samāpajjiṁsu:

‘We shall find out what has caused that light, and only when we have realized it shall we go to it.’

‘obhāsametaṁ ñassāma, yaṁvipāko bhavissati, sacchikatvāva naṁ gamissāmā’ti.

When Brahmā Sanaṅkumāra appears to the gods of the Thirty-Three, he does so after manifesting in a solid corporeal form,

Yadā, bhante, brahmā sanaṅkumāro devānaṁ tāvatiṁsānaṁ pātubhavati, oḷārikaṁ attabhāvaṁ abhinimminitvā pātubhavati.

for the gods of the Thirty-Three aren’t able to see a Brahmā’s normal appearance.

Yo kho pana, bhante, brahmuno pakativaṇṇo, anabhisambhavanīyo so devānaṁ tāvatiṁsānaṁ cakkhupathasmiṁ.

When Brahmā Sanaṅkumāra appears to the gods of the Thirty-Three, he outshines the other gods in beauty and glory,

Yadā, bhante, brahmā sanaṅkumāro devānaṁ tāvatiṁsānaṁ pātubhavati, so aññe deve atirocati vaṇṇena ceva yasasā ca.

as a golden statue outshines the human form.

Seyyathāpi, bhante, so vaṇṇo viggaho mānusaṁ viggahaṁ atirocati;

evameva kho, bhante, yadā brahmā sanaṅkumāro devānaṁ tāvatiṁsānaṁ pātubhavati, so aññe deve atirocati vaṇṇena ceva yasasā ca.

When Brahmā Sanaṅkumāra appears to the gods of the Thirty-Three, not a single god in that assembly greets him by bowing down or rising up or inviting him to a seat.

Yadā, bhante, brahmā sanaṅkumāro devānaṁ tāvatiṁsānaṁ pātubhavati, na tassaṁ parisāyaṁ koci devo abhivādeti vā paccuṭṭheti vā āsanena vā nimanteti.

They all sit silently on their couches with their joined palms raised, thinking,

Sabbeva tuṇhībhūtā pañjalikā pallaṅkena nisīdanti:

‘Now Brahmā Sanaṅkumāra will sit on the couch of whatever god he chooses.’

‘yassadāni devassa pallaṅkaṁ icchissati brahmā sanaṅkumāro, tassa devassa pallaṅke nisīdissatī’ti.

And the god on whose couch Brahmā sits is overjoyed and brimming with happiness,

Yassa kho pana, bhante, devassa brahmā sanaṅkumāro pallaṅke nisīdati, uḷāraṁ so labhati devo vedapaṭilābhaṁ, uḷāraṁ so labhati devo somanassapaṭilābhaṁ.

like a king on the day of his coronation.

Seyyathāpi, bhante, rājā khattiyo muddhāvasitto adhunābhisitto rajjena, uḷāraṁ so labhati vedapaṭilābhaṁ, uḷāraṁ so labhati somanassapaṭilābhaṁ;

evameva kho, bhante, yassa devassa brahmā sanaṅkumāro pallaṅke nisīdati, uḷāraṁ so labhati devo vedapaṭilābhaṁ, uḷāraṁ so labhati devo somanassapaṭilābhaṁ.

Seeing the joy of those gods, Brahmā Sanaṅkumāra celebrated with these verses:

Atha, bhante, brahmā sanaṅkumāro devānaṁ tāvatiṁsānaṁ sampasādaṁ viditvā antarahito imāhi gāthāhi anumodi:

‘The gods rejoice—

‘Modanti vata bho devā,

the Thirty-Three with their Lord—

tāvatiṁsā sahindakā;

revering the Realized One,

Tathāgataṁ namassantā,

and the natural excellence of the teaching;

dhammassa ca sudhammataṁ.

and seeing the new gods,

Nave deve ca passantā,

so beautiful and glorious,

vaṇṇavante yasassine;

who have come here after leading

Sugatasmiṁ brahmacariyaṁ,

the spiritual life under the Buddha!

caritvāna idhāgate.

They outshine the others

Te aññe atirocanti,

in beauty, glory, and lifespan.

vaṇṇena yasasāyunā;

Here are the distinguished disciples

Sāvakā bhūripaññassa,

of he whose wisdom is vast.

visesūpagatā idha.

Seeing this, they delight—

Idaṁ disvāna nandanti,

the Thirty-Three with their Lord—

tāvatiṁsā sahindakā;

revering the Realized One,

Tathāgataṁ namassantā,

and the natural excellence of the teaching!’

dhammassa ca sudhammatan’ti.

That is the topic on which Brahmā Sanaṅkumāra spoke.

Imamatthaṁ, bhante, brahmā sanaṅkumāro abhāsittha.

And while he was speaking on that topic, his voice had eight qualities: it was clear, comprehensible, charming, audible, lucid, undistorted, deep, and resonant.

Imamatthaṁ, bhante, brahmuno sanaṅkumārassa bhāsato aṭṭhaṅgasamannāgato saro hoti vissaṭṭho ca viññeyyo ca mañju ca savanīyo ca bindu ca avisārī ca gambhīro ca ninnādī ca.

He makes sure his voice is intelligible as far as the assembly goes, but it doesn’t extend outside the assembly.

Yathāparisaṁ kho pana, bhante, brahmā sanaṅkumāro sarena viññāpeti, na cassa bahiddhā parisāya ghoso niccharati.

When someone has a voice like this, they’re said to have the voice of Brahmā.

Yassa kho pana, bhante, evaṁ aṭṭhaṅgasamannāgato saro hoti, so vuccati ‘brahmassaro’ti.

Then the gods of the Thirty-Three said to Brahmā Sanaṅkumāra,

Atha kho, bhante, devā tāvatiṁsā brahmānaṁ sanaṅkumāraṁ etadavocuṁ:

‘Good, Great Brahmā! Having assessed this, we rejoice.

‘sādhu, mahābrahme, etadeva mayaṁ saṅkhāya modāma;

And there are the eight genuine praises of the Buddha spoken by Sakka—

atthi ca sakkena devānamindena tassa bhagavato aṭṭha yathābhuccā vaṇṇā bhāsitā;

having assessed them, too, we rejoice.’

te ca mayaṁ saṅkhāya modāmā’ti.

4. Eight Genuine Praises

4. Aṭṭhayathābhuccavaṇṇa

Then Brahmā said to Sakka,

Atha, bhante, brahmā sanaṅkumāro sakkaṁ devānamindaṁ etadavoca:

‘It would be good, lord of gods, if I could also hear the eight genuine praises of the Buddha.’

‘sādhu, devānaminda, mayampi tassa bhagavato aṭṭha yathābhucce vaṇṇe suṇeyyāmā’ti.

Saying, ‘Yes, Great Brahmā,’ Sakka repeated the eight genuine praises for him.

‘Evaṁ, mahābrahme’ti kho, bhante, sakko devānamindo brahmuno sanaṅkumārassa bhagavato aṭṭha yathābhucce vaṇṇe payirudāhāsi.

‘Taṁ kiṁ maññati, bhavaṁ mahābrahmā?

Yāvañca so bhagavā bahujanahitāya paṭipanno bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānaṁ.

Svākkhāto kho pana tena bhagavatā dhammo sandiṭṭhiko akāliko ehipassiko opaneyyiko paccattaṁ veditabbo viññūhi.

Evaṁ opaneyyikassa dhammassa desetāraṁ imināpaṅgena samannāgataṁ satthāraṁ neva atītaṁse samanupassāma, na panetarahi, aññatra tena bhagavatā.

“Idaṁ kusalan”ti kho pana tena bhagavatā supaññattaṁ, “idaṁ akusalan”ti supaññattaṁ, “idaṁ sāvajjaṁ idaṁ anavajjaṁ, idaṁ sevitabbaṁ idaṁ na sevitabbaṁ, idaṁ hīnaṁ idaṁ paṇītaṁ, idaṁ kaṇhasukkasappaṭibhāgan”ti supaññattaṁ.

Evaṁ kusalākusalasāvajjānavajjasevitabbāsevitabbahīnapaṇītakaṇhasukkasappaṭibhāgānaṁ dhammānaṁ paññāpetāraṁ.

Imināpaṅgena samannāgataṁ satthāraṁ neva atītaṁse samanupassāma, na panetarahi, aññatra tena bhagavatā.

Supaññattā kho pana tena bhagavatā sāvakānaṁ nibbānagāminī paṭipadā saṁsandati nibbānañca paṭipadā ca.

Seyyathāpi nāma gaṅgodakaṁ yamunodakena saṁsandati sameti;

evameva supaññattā tena bhagavatā sāvakānaṁ nibbānagāminī paṭipadā saṁsandati nibbānañca paṭipadā ca.

Evaṁ nibbānagāminiyā paṭipadāya paññāpetāraṁ imināpaṅgena samannāgataṁ satthāraṁ neva atītaṁse samanupassāma, na panetarahi, aññatra tena bhagavatā.

Abhinipphanno kho pana tassa bhagavato lābho abhinipphanno siloko, yāva maññe khattiyā sampiyāyamānarūpā viharanti.

Vigatamado kho pana so bhagavā āhāraṁ āhāreti.

Evaṁ vigatamadaṁ āhāraṁ āharayamānaṁ imināpaṅgena samannāgataṁ satthāraṁ neva atītaṁse samanupassāma, na panetarahi, aññatra tena bhagavatā.

Laddhasahāyo kho pana so bhagavā sekhānañceva paṭipannānaṁ khīṇāsavānañca vusitavataṁ, te bhagavā apanujja ekārāmataṁ anuyutto viharati.

Evaṁ ekārāmataṁ anuyuttaṁ imināpaṅgena samannāgataṁ satthāraṁ neva atītaṁse samanupassāma, na panetarahi, aññatra tena bhagavatā.

Yathāvādī kho pana so bhagavā tathākārī, yathākārī tathāvādī;

iti yathāvādī tathākārī, yathākārī tathāvādī.

Evaṁ dhammānudhammappaṭippannaṁ imināpaṅgena samannāgataṁ satthāraṁ neva atītaṁse samanupassāma, na panetarahi, aññatra tena bhagavatā.

Tiṇṇavicikiccho kho pana so bhagavā vigatakathaṅkatho pariyositasaṅkappo ajjhāsayaṁ ādibrahmacariyaṁ.

Evaṁ tiṇṇavicikicchaṁ vigatakathaṅkathaṁ pariyositasaṅkappaṁ ajjhāsayaṁ ādibrahmacariyaṁ.

Imināpaṅgena samannāgataṁ satthāraṁ neva atītaṁse samanupassāma, na panetarahi, aññatra tena bhagavatā’ti.

Ime kho, bhante, sakko devānamindo brahmuno sanaṅkumārassa bhagavato aṭṭha yathābhucce vaṇṇe payirudāhāsi.

Hearing them, Brahmā Sanaṅkumāra was uplifted and overjoyed, full of rapture and happiness.

Tena sudaṁ, bhante, brahmā sanaṅkumāro attamano hoti pamudito pītisomanassajāto bhagavato aṭṭha yathābhucce vaṇṇe sutvā.

Then Brahmā Sanaṅkumāra manifested in a solid corporeal form, taking on the appearance of the youth Pañcasikha, and appeared to the gods of the Thirty-Three.

Atha, bhante, brahmā sanaṅkumāro oḷārikaṁ attabhāvaṁ abhinimminitvā kumāravaṇṇī hutvā pañcasikho devānaṁ tāvatiṁsānaṁ pāturahosi.

Rising into the air, he sat cross-legged in the sky,

So vehāsaṁ abbhuggantvā ākāse antalikkhe pallaṅkena nisīdi.

like a strong man might sit cross-legged on a well-appointed couch or on level ground.

Seyyathāpi, bhante, balavā puriso supaccatthate vā pallaṅke same vā bhūmibhāge pallaṅkena nisīdeyya;

There he addressed the gods of the Thirty-Three:

evameva kho, bhante, brahmā sanaṅkumāro vehāsaṁ abbhuggantvā ākāse antalikkhe pallaṅkena nisīditvā deve tāvatiṁse āmantesi:

5. The Story of the Steward

5. Govindabrāhmaṇavatthu

‘What do the gods of the Thirty-Three think about the extent of the Buddha’s great wisdom?

‘Taṁ kiṁ maññanti, bhonto devā tāvatiṁsā, yāva dīgharattaṁ mahāpaññova so bhagavā ahosi.

Once upon a time, there was a king named Disampati.

Bhūtapubbaṁ, bho, rājā disampati nāma ahosi.

He had a brahmin high priest named the Steward.

Disampatissa rañño govindo nāma brāhmaṇo purohito ahosi.

Disampati’s son was the prince named Reṇu,

Disampatissa rañño reṇu nāma kumāro putto ahosi.

while the Steward’s son was the student named Jotipāla.

Govindassa brāhmaṇassa jotipālo nāma māṇavo putto ahosi.

There were Reṇu the prince, Jotipāla the student, and six other aristocrats; these eight became friends.

Iti reṇu ca rājaputto jotipālo ca māṇavo aññe ca cha khattiyā iccete aṭṭha sahāyā ahesuṁ.

In due course the brahmin Steward passed away.

Atha kho, bho, ahorattānaṁ accayena govindo brāhmaṇo kālamakāsi.

At his passing, King Disampati lamented,

Govinde brāhmaṇe kālaṅkate rājā disampati paridevesi:

“At a time when I have relinquished all my duties to the brahmin Steward and amuse myself, supplied and provided with the five kinds of sensual stimulation, he passes away!”

“yasmiṁ vata, bho, mayaṁ samaye govinde brāhmaṇe sabbakiccāni sammā vossajjitvā pañcahi kāmaguṇehi samappitā samaṅgībhūtā paricārema, tasmiṁ no samaye govindo brāhmaṇo kālaṅkato”ti.

When he said this, Prince Reṇu said to him,

Evaṁ vutte, bho, reṇu rājaputto rājānaṁ disampatiṁ etadavoca:

“Sire, don’t lament too much at the Steward’s passing.

“mā kho tvaṁ, deva, govinde brāhmaṇe kālaṅkate atibāḷhaṁ paridevesi.

He has a son named Jotipāla, who is even more astute and expert than his father.

Atthi, deva, govindassa brāhmaṇassa jotipālo nāma māṇavo putto paṇḍitataro ceva pitarā, alamatthadasataro ceva pitarā;

He should manage the affairs that were managed by his father.”

yepissa pitā atthe anusāsi, tepi jotipālasseva māṇavassa anusāsaniyā”ti.

“Is that so, my prince?”

“Evaṁ, kumārā”ti?

“Yes, sire.”

“Evaṁ, devā”ti.

6. The Story of the Great Steward

6. Mahāgovindavatthu

So King Disampati addressed one of his men,

Atha kho, bho, rājā disampati aññataraṁ purisaṁ āmantesi:

“Please, mister, go to the student Jotipāla, and say to him,

“ehi tvaṁ, ambho purisa, yena jotipālo māṇavo tenupasaṅkama; upasaṅkamitvā jotipālaṁ māṇavaṁ evaṁ vadehi:

‘Best wishes, Jotipāla! You are summoned by King Disampati; he wants to see you.’”

‘bhavamatthu bhavantaṁ jotipālaṁ, rājā disampati bhavantaṁ jotipālaṁ māṇavaṁ āmantayati, rājā disampati bhoto jotipālassa māṇavassa dassanakāmo’”ti.

“Yes, Your Majesty,” replied that man, and did as he was asked.

“Evaṁ, devā”ti kho, bho, so puriso disampatissa rañño paṭissutvā yena jotipālo māṇavo tenupasaṅkami; upasaṅkamitvā jotipālaṁ māṇavaṁ etadavoca:

“bhavamatthu bhavantaṁ jotipālaṁ, rājā disampati bhavantaṁ jotipālaṁ māṇavaṁ āmantayati, rājā disampati bhoto jotipālassa māṇavassa dassanakāmo”ti.

Then Jotipāla went to the king and exchanged greetings with him.

“Evaṁ, bho”ti kho, bho, jotipālo māṇavo tassa purisassa paṭissutvā yena rājā disampati tenupasaṅkami; upasaṅkamitvā disampatinā raññā saddhiṁ sammodi;

When the greetings and polite conversation were over, he sat down to one side, and the king said to him,

sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinnaṁ kho, bho, jotipālaṁ māṇavaṁ rājā disampati etadavoca:

“May you, Jotipāla, manage my affairs—please don’t turn me down!

“anusāsatu no bhavaṁ jotipālo, mā no bhavaṁ jotipālo anusāsaniyā paccabyāhāsi.

I shall appoint you to your father’s position, and anoint you as Steward.”

Pettike taṁ ṭhāne ṭhapessāmi, govindiye abhisiñcissāmī”ti.

“Yes, sir,” replied Jotipāla.

“Evaṁ, bho”ti kho, bho, so jotipālo māṇavo disampatissa rañño paccassosi.

So the king anointed him as Steward and appointed him to his father’s position.

Atha kho, bho, rājā disampati jotipālaṁ māṇavaṁ govindiye abhisiñci, taṁ pettike ṭhāne ṭhapesi.

After his appointment, the Steward Jotipāla managed both the affairs that his father had managed, and other affairs that his father had not managed.

Abhisitto jotipālo māṇavo govindiye pettike ṭhāne ṭhapito yepissa pitā atthe anusāsi tepi atthe anusāsati, yepissa pitā atthe nānusāsi tepi atthe anusāsati;

He organized both the works that his father had organized, and other works that his father had not organized.

yepissa pitā kammante abhisambhosi tepi kammante abhisambhoti, yepissa pitā kammante nābhisambhosi tepi kammante abhisambhoti.

When people noticed this they said,

Tamenaṁ manussā evamāhaṁsu:

“The brahmin is indeed a Steward, a Great Steward!”

“govindo vata, bho, brāhmaṇo, mahāgovindo vata, bho, brāhmaṇo”ti.

And that’s how the student Jotipāla came to be known as the Great Steward.

Iminā kho evaṁ, bho, pariyāyena jotipālassa māṇavassa govindo mahāgovindotveva samaññā udapādi.

6.1. Dividing the Realm

6.1. Rajjasaṁvibhajana

Then the Great Steward went to the six aristocrats and said,

Atha kho, bho, mahāgovindo brāhmaṇo yena te cha khattiyā tenupasaṅkami; upasaṅkamitvā te cha khattiye etadavoca:

“King Disampati is old, elderly and senior, advanced in years, and has reached the final stage of life. Who knows how long he has to live?

“disampati kho, bho, rājā jiṇṇo vuddho mahallako addhagato vayoanuppatto, ko nu kho pana, bho, jānāti jīvitaṁ?

It’s likely that when he passes away the king-makers will anoint Prince Reṇu as king.

Ṭhānaṁ kho panetaṁ vijjati, yaṁ disampatimhi raññe kālaṅkate rājakattāro reṇuṁ rājaputtaṁ rajje abhisiñceyyuṁ.

Come, sirs, go to Prince Reṇu and say,

Āyantu, bhonto, yena reṇu rājaputto tenupasaṅkamatha; upasaṅkamitvā reṇuṁ rājaputtaṁ evaṁ vadetha:

‘Prince Reṇu, we are your friends, dear, beloved, and cherished. We have shared your joys and sorrows.

‘mayaṁ kho bhoto reṇussa sahāyā piyā manāpā appaṭikūlā, yaṁsukho bhavaṁ taṁsukhā mayaṁ, yaṁdukkho bhavaṁ taṁdukkhā mayaṁ.

King Disampati is old, elderly and senior, advanced in years, and has reached the final stage of life. Who knows how long he has to live?

Disampati kho, bho, rājā jiṇṇo vuddho mahallako addhagato vayoanuppatto, ko nu kho pana, bho, jānāti jīvitaṁ?

It’s likely that when he passes away the king-makers will anoint you as king.

Ṭhānaṁ kho panetaṁ vijjati, yaṁ disampatimhi raññe kālaṅkate rājakattāro bhavantaṁ reṇuṁ rajje abhisiñceyyuṁ.

If you should gain kingship, share it with us.’”

Sace bhavaṁ reṇu rajjaṁ labhetha, saṁvibhajetha no rajjenā’”ti.

“Yes, sir,” replied the six aristocrats. They went to Prince Reṇu and put the proposal to him.

“Evaṁ, bho”ti kho, bho, te cha khattiyā mahāgovindassa brāhmaṇassa paṭissutvā yena reṇu rājaputto tenupasaṅkamiṁsu; upasaṅkamitvā reṇuṁ rājaputtaṁ etadavocuṁ:

“mayaṁ kho bhoto reṇussa sahāyā piyā manāpā appaṭikūlā;

yaṁsukho bhavaṁ taṁsukhā mayaṁ, yaṁdukkho bhavaṁ taṁdukkhā mayaṁ.

Disampati kho, bho, rājā jiṇṇo vuddho mahallako addhagato vayoanuppatto, ko nu kho pana bho jānāti jīvitaṁ?

Ṭhānaṁ kho panetaṁ vijjati, yaṁ disampatimhi raññe kālaṅkate rājakattāro bhavantaṁ reṇuṁ rajje abhisiñceyyuṁ.

Sace bhavaṁ reṇu rajjaṁ labhetha, saṁvibhajetha no rajjenā”ti.

The prince replied, “Who else, sirs, in my realm ought to prosper if not you?

“Ko nu kho, bho, añño mama vijite sukho bhavetha, aññatra bhavantebhi?

If I gain kingship, I will share it with you all.”

Sacāhaṁ, bho, rajjaṁ labhissāmi, saṁvibhajissāmi vo rajjenā”ti.

In due course King Disampati passed away.

Atha kho, bho, ahorattānaṁ accayena rājā disampati kālamakāsi.

At his passing, the king-makers anointed Prince Reṇu as king.

Disampatimhi raññe kālaṅkate rājakattāro reṇuṁ rājaputtaṁ rajje abhisiñciṁsu.

But after being anointed, King Reṇu amused himself, supplied and provided with the five kinds of sensual stimulation.

Abhisitto reṇu rajjena pañcahi kāmaguṇehi samappito samaṅgībhūto paricāreti.

Then the Great Steward went to the six aristocrats and said,

Atha kho, bho, mahāgovindo brāhmaṇo yena te cha khattiyā tenupasaṅkami; upasaṅkamitvā te cha khattiye etadavoca:

“King Disampati has passed away.

“disampati kho, bho, rājā kālaṅkato.

But after being anointed, King Reṇu amused himself, supplied and provided with the five kinds of sensual stimulation.

Abhisitto reṇu rajjena pañcahi kāmaguṇehi samappito samaṅgībhūto paricāreti.

Who knows the intoxicating power of sensual pleasures?

Ko nu kho pana, bho, jānāti, madanīyā kāmā?

Come, sirs, go to Prince Reṇu and say,

Āyantu, bhonto, yena reṇu rājā tenupasaṅkamatha; upasaṅkamitvā reṇuṁ rājānaṁ evaṁ vadetha:

‘Sir, King Disampati has passed away, and you have been anointed as king. Do you remember what you said?’”

‘disampati kho, bho, rājā kālaṅkato, abhisitto bhavaṁ reṇu rajjena, sarati bhavaṁ taṁ vacanan’”ti?

“Yes, sir,” replied the six aristocrats. They went to King Reṇu and said,

“Evaṁ, bho”ti kho, bho, te cha khattiyā mahāgovindassa brāhmaṇassa paṭissutvā yena reṇu rājā tenupasaṅkamiṁsu; upasaṅkamitvā reṇuṁ rājānaṁ etadavocuṁ:

“Sir, King Disampati has passed away, and you have been anointed as king. Do you remember what you said?”

“disampati kho, bho, rājā kālaṅkato, abhisitto bhavaṁ reṇu rajjena, sarati bhavaṁ taṁ vacanan”ti?

“I remember, sirs.

“Sarāmahaṁ, bho, taṁ vacanaṁ.

Who is able to neatly divide into seven equal parts this great land, so broad in the north and narrow as the front of a cart in the south?”

Ko nu kho, bho, pahoti imaṁ mahāpathaviṁ uttarena āyataṁ dakkhiṇena sakaṭamukhaṁ sattadhā samaṁ suvibhattaṁ vibhajitun”ti?

“Who else, sir, if not the Great Steward?”

“Ko nu kho, bho, añño pahoti, aññatra mahāgovindena brāhmaṇenā”ti?

So King Reṇu addressed one of his men,

Atha kho, bho, reṇu rājā aññataraṁ purisaṁ āmantesi:

“Please, mister, go to the brahmin Great Steward and say that

“ehi tvaṁ, ambho purisa, yena mahāgovindo brāhmaṇo tenupasaṅkama; upasaṅkamitvā mahāgovindaṁ brāhmaṇaṁ evaṁ vadehi:

King Reṇu summons him.”

‘rājā taṁ, bhante, reṇu āmantetī’”ti.

“Yes, Your Majesty,” replied that man, and did as he was asked.

“Evaṁ, devā”ti kho, bho, so puriso reṇussa rañño paṭissutvā yena mahāgovindo brāhmaṇo tenupasaṅkami; upasaṅkamitvā mahāgovindaṁ brāhmaṇaṁ etadavoca:

“rājā taṁ, bhante, reṇu āmantetī”ti.

Then the Great Steward went to the king and exchanged greetings with him.

“Evaṁ, bho”ti kho, bho, mahāgovindo brāhmaṇo tassa purisassa paṭissutvā yena reṇu rājā tenupasaṅkami; upasaṅkamitvā reṇunā raññā saddhiṁ sammodi.

When the greetings and polite conversation were over, he sat down to one side, and the king said to him,

Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinnaṁ kho, bho, mahāgovindaṁ brāhmaṇaṁ reṇu rājā etadavoca:

“Come, let the good Steward neatly divide into seven equal parts this great land, so broad in the north and narrow as the front of a cart in the south.”

“etu, bhavaṁ govindo imaṁ mahāpathaviṁ uttarena āyataṁ dakkhiṇena sakaṭamukhaṁ sattadhā samaṁ suvibhattaṁ vibhajatū”ti.

“Yes, sir,” replied the Great Steward, and did as he was asked.

“Evaṁ, bho”ti kho bho mahāgovindo brāhmaṇo reṇussa rañño paṭissutvā imaṁ mahāpathaviṁ uttarena āyataṁ dakkhiṇena sakaṭamukhaṁ sattadhā samaṁ suvibhattaṁ vibhaji.

All were set up like the fronts of carts,

Sabbāni sakaṭamukhāni paṭṭhapesi.

with King Reṇu’s nation in the center.

Tatra sudaṁ majjhe reṇussa rañño janapado hoti.

Dantapura for the Kaliṅgas;

Dantapuraṁ kaliṅgānaṁ,

Potana for the Assakas;

assakānañca potanaṁ;

Mahissati for the Avantis;

Mahesayaṁ avantīnaṁ,

Roruka for the Sovīras;

sovīrānañca rorukaṁ.

Mithila for the Videhas;

Mithilā ca videhānaṁ,

Campā was made for the Aṅgas;

campā aṅgesu māpitā;

and Varanasi for the Kāsīs:

Bārāṇasī ca kāsīnaṁ,

these were laid out by the Steward.

ete govindamāpitāti.

Then those six aristocrats were delighted with their respective gains, having achieved all they wished for,

Atha kho, bho, te cha khattiyā yathāsakena lābhena attamanā ahesuṁ paripuṇṇasaṅkappā:

“We have received exactly what we wanted, what we wished for, what we desired, what we yearned for.”

“yaṁ vata no ahosi icchitaṁ, yaṁ ākaṅkhitaṁ, yaṁ adhippetaṁ, yaṁ abhipatthitaṁ, taṁ no laddhan”ti.

Sattabhū and Brahmadatta,

Sattabhū brahmadatto ca,

Vessabhū and Bharata,

vessabhū bharato saha;

Reṇu and the two Dhataraṭṭhas:

Reṇu dve dhataraṭṭhā ca,

these are the seven Bhāratas.

tadāsuṁ satta bhāradhāti.

The first recitation section is finished.

Paṭhamabhāṇavāro niṭṭhito.

6.2. A Good Reputation

6.2. Kittisaddaabbhuggamana

Then the six aristocrats approached the Great Steward and said,

Atha kho, bho, te cha khattiyā yena mahāgovindo brāhmaṇo tenupasaṅkamiṁsu; upasaṅkamitvā mahāgovindaṁ brāhmaṇaṁ etadavocuṁ:

“Steward, just as you are King Reṇu’s friend, dear, beloved, and cherished,

“yathā kho bhavaṁ govindo reṇussa rañño sahāyo piyo manāpo appaṭikūlo.

you are also our friend.

Evameva kho bhavaṁ govindo amhākampi sahāyo piyo manāpo appaṭikūlo, anusāsatu no bhavaṁ govindo;

Would you manage our affairs? Please don’t turn us down!”

mā no bhavaṁ govindo anusāsaniyā paccabyāhāsī”ti.

“Yes, sirs,” replied the Great Steward.

“Evaṁ, bho”ti kho mahāgovindo brāhmaṇo tesaṁ channaṁ khattiyānaṁ paccassosi.

Then the Great Steward managed the realms of the seven kings. And he taught seven well-to-do brahmins, and seven hundred bathed initiates to recite the hymns.

Atha kho, bho, mahāgovindo brāhmaṇo satta ca rājāno khattiye muddhāvasitte rajje anusāsi, satta ca brāhmaṇamahāsāle satta ca nhātakasatāni mante vācesi.

After some time he got this good reputation,

Atha kho, bho, mahāgovindassa brāhmaṇassa aparena samayena evaṁ kalyāṇo kittisaddo abbhuggacchi:

“The Great Steward sees Brahmā in person! The Great Steward discusses, converses, and consults with Brahmā in person!”

“sakkhi mahāgovindo brāhmaṇo brahmānaṁ passati, sakkhi mahāgovindo brāhmaṇo brahmunā sākaccheti sallapati mantetī”ti.

The Great Steward thought,

Atha kho, bho, mahāgovindassa brāhmaṇassa etadahosi:

“I have the reputation

“mayhaṁ kho evaṁ kalyāṇo kittisaddo abbhuggato:

of seeing Brahmā in person, and discussing with him in person.

‘sakkhi mahāgovindo brāhmaṇo brahmānaṁ passati, sakkhi mahāgovindo brāhmaṇo brahmunā sākaccheti sallapati mantetī’ti.

But I don’t.

Na kho panāhaṁ brahmānaṁ passāmi, na brahmunā sākacchemi, na brahmunā sallapāmi, na brahmunā mantemi.

I have heard that brahmins of the past who were elderly and senior, the teachers of teachers, said:

Sutaṁ kho pana metaṁ brāhmaṇānaṁ vuddhānaṁ mahallakānaṁ ācariyapācariyānaṁ bhāsamānānaṁ:

‘Whoever goes on retreat for the four months of the rainy season and practices the absorption on compassion sees Brahmā and discusses with him.’

‘yo vassike cattāro māse paṭisallīyati, karuṇaṁ jhānaṁ jhāyati, so brahmānaṁ passati brahmunā sākaccheti brahmunā sallapati brahmunā mantetī’ti.

Why don’t I do that?”

Yannūnāhaṁ vassike cattāro māse paṭisallīyeyyaṁ, karuṇaṁ jhānaṁ jhāyeyyan”ti.

So the Great Steward went to King Reṇu and told him of the situation, saying,

Atha kho, bho, mahāgovindo brāhmaṇo yena reṇu rājā tenupasaṅkami; upasaṅkamitvā reṇuṁ rājānaṁ etadavoca:

“mayhaṁ kho, bho, evaṁ kalyāṇo kittisaddo abbhuggato:

‘sakkhi mahāgovindo brāhmaṇo brahmānaṁ passati, sakkhi mahāgovindo brāhmaṇo brahmunā sākaccheti sallapati mantetī’ti.

Na kho panāhaṁ, bho, brahmānaṁ passāmi, na brahmunā sākacchemi, na brahmunā sallapāmi, na brahmunā mantemi.

Sutaṁ kho pana metaṁ brāhmaṇānaṁ vuddhānaṁ mahallakānaṁ ācariyapācariyānaṁ bhāsamānānaṁ:

‘yo vassike cattāro māse paṭisallīyati, karuṇaṁ jhānaṁ jhāyati, so brahmānaṁ passati, brahmunā sākaccheti brahmunā sallapati brahmunā mantetī’ti.

“Sir, I wish to go on retreat for the four months of the rainy season and practice the absorption on compassion.

Icchāmahaṁ, bho, vassike cattāro māse paṭisallīyituṁ, karuṇaṁ jhānaṁ jhāyituṁ;

No one should approach me, except for the one who brings my meal.”

namhi kenaci upasaṅkamitabbo aññatra ekena bhattābhihārenā”ti.

“Please do so, Steward, at your convenience.”

“Yassadāni bhavaṁ govindo kālaṁ maññatī”ti.

Then the Great Steward went to the six aristocrats to put the same proposal, and received the same reply.

Atha kho, bho, mahāgovindo brāhmaṇo yena te cha khattiyā tenupasaṅkami; upasaṅkamitvā te cha khattiye etadavoca:

“mayhaṁ kho, bho, evaṁ kalyāṇo kittisaddo abbhuggato:

‘sakkhi mahāgovindo brāhmaṇo brahmānaṁ passati, sakkhi mahāgovindo brāhmaṇo brahmunā sākaccheti sallapati mantetī’ti.

Na kho panāhaṁ, bho, brahmānaṁ passāmi, na brahmunā sākacchemi, na brahmunā sallapāmi, na brahmunā mantemi.

Sutaṁ kho pana metaṁ brāhmaṇānaṁ vuddhānaṁ mahallakānaṁ ācariyapācariyānaṁ bhāsamānānaṁ,

‘yo vassike cattāro māse paṭisallīyati, karuṇaṁ jhānaṁ jhāyati, so brahmānaṁ passati brahmunā sākaccheti brahmunā sallapati brahmunā mantetī’ti.

Icchāmahaṁ, bho, vassike cattāro māse paṭisallīyituṁ, karuṇaṁ jhānaṁ jhāyituṁ;

namhi kenaci upasaṅkamitabbo aññatra ekena bhattābhihārenā”ti.

“Yassadāni bhavaṁ govindo kālaṁ maññatī”ti.

He also went to the seven well-to-do brahmins and seven hundred bathed initiates and put to them the same proposal, adding,

Atha kho, bho, mahāgovindo brāhmaṇo yena te satta ca brāhmaṇamahāsālā satta ca nhātakasatāni tenupasaṅkami; upasaṅkamitvā te satta ca brāhmaṇamahāsāle satta ca nhātakasatāni etadavoca:

“mayhaṁ kho, bho, evaṁ kalyāṇo kittisaddo abbhuggato:

‘sakkhi mahāgovindo brāhmaṇo brahmānaṁ passati, sakkhi mahāgovindo brāhmaṇo brahmunā sākaccheti sallapati mantetī’ti.

Na kho panāhaṁ, bho, brahmānaṁ passāmi, na brahmunā sākacchemi, na brahmunā sallapāmi, na brahmunā mantemi.

Sutaṁ kho pana metaṁ brāhmaṇānaṁ vuddhānaṁ mahallakānaṁ ācariyapācariyānaṁ bhāsamānānaṁ:

‘yo vassike cattāro māse paṭisallīyati, karuṇaṁ jhānaṁ jhāyati, so brahmānaṁ passati, brahmunā sākaccheti, brahmunā sallapati, brahmunā mantetī’ti.

“Sirs, recite the hymns in detail as you have learned and memorized them, and teach each other how to recite.”

Tena hi, bho, yathāsute yathāpariyatte mante vitthārena sajjhāyaṁ karotha, aññamaññañca mante vācetha;

icchāmahaṁ, bho, vassike cattāro māse paṭisallīyituṁ, karuṇaṁ jhānaṁ jhāyituṁ;

And they too said,

namhi kenaci upasaṅkamitabbo aññatra ekena bhattābhihārenā”ti.

“Please do so, Steward, at your convenience.”

“Yassadāni bhavaṁ govindo kālaṁ maññatī”ti.

Then the Great Steward went to his forty equal wives to put the same proposal to them, and received the same reply.

Atha kho, bho, mahāgovindo brāhmaṇo yena cattārīsā bhariyā sādisiyo tenupasaṅkami; upasaṅkamitvā cattārīsā bhariyā sādisiyo etadavoca:

“mayhaṁ kho, bhotī, evaṁ kalyāṇo kittisaddo abbhuggato:

‘sakkhi mahāgovindo brāhmaṇo brahmānaṁ passati, sakkhi mahāgovindo brāhmaṇo brahmunā sākaccheti sallapati mantetī’ti.

Na kho panāhaṁ, bhotī, brahmānaṁ passāmi, na brahmunā sākacchemi, na brahmunā sallapāmi, na brahmunā mantemi.

Sutaṁ kho pana metaṁ brāhmaṇānaṁ vuddhānaṁ mahallakānaṁ ācariyapācariyānaṁ bhāsamānānaṁ

‘yo vassike cattāro māse paṭisallīyati, karuṇaṁ jhānaṁ jhāyati, so brahmānaṁ passati, brahmunā sākaccheti, brahmunā sallapati, brahmunā mantetī’ti,

icchāmahaṁ, bhotī, vassike cattāro māse paṭisallīyituṁ, karuṇaṁ jhānaṁ jhāyituṁ;

namhi kenaci upasaṅkamitabbo aññatra ekena bhattābhihārenā”ti.

“Yassadāni bhavaṁ govindo kālaṁ maññatī”ti.

Then the Great Steward had a new meeting hall built to the east of his citadel, where he went on retreat for the four months of the rainy season and practiced the absorption on compassion.

Atha kho, bho, mahāgovindo brāhmaṇo puratthimena nagarassa navaṁ sandhāgāraṁ kārāpetvā vassike cattāro māse paṭisallīyi, karuṇaṁ jhānaṁ jhāyi;

And no one approached him except the one who brought him meals.

nāssudha koci upasaṅkamati aññatra ekena bhattābhihārena.

But then, when the four months had passed, the Great Steward became dissatisfied and anxious,

Atha kho, bho, mahāgovindassa brāhmaṇassa catunnaṁ māsānaṁ accayena ahudeva ukkaṇṭhanā ahu paritassanā:

“I have heard that brahmins of the past said that

“sutaṁ kho pana metaṁ brāhmaṇānaṁ vuddhānaṁ mahallakānaṁ ācariyapācariyānaṁ bhāsamānānaṁ:

whoever goes on retreat for the four months of the rainy season and practices the absorption on compassion sees Brahmā and discusses with him.

‘yo vassike cattāro māse paṭisallīyati, karuṇaṁ jhānaṁ jhāyati, so brahmānaṁ passati, brahmunā sākaccheti brahmunā sallapati brahmunā mantetī’ti.

But I neither see Brahmā nor discuss with him.”

Na kho panāhaṁ brahmānaṁ passāmi, na brahmunā sākacchemi na brahmunā sallapāmi na brahmunā mantemī”ti.

6.3. A Discussion With Brahmā

6.3. Brahmunāsākacchā

And then Brahmā Sanaṅkumāra, knowing what the Great Steward was thinking, as easily as a strong person would extend or contract their arm, vanished from the Brahmā realm and reappeared in the Great Steward’s presence.

Atha kho, bho, brahmā sanaṅkumāro mahāgovindassa brāhmaṇassa cetasā cetoparivitakkamaññāya—seyyathāpi nāma balavā puriso samiñjitaṁ vā bāhaṁ pasāreyya, pasāritaṁ vā bāhaṁ samiñjeyya; evameva—brahmaloke antarahito mahāgovindassa brāhmaṇassa sammukhe pāturahosi.

At that, the Great Steward became frightened, scared, his hair standing on end, as he had never seen such a sight before.

Atha kho, bho, mahāgovindassa brāhmaṇassa ahudeva bhayaṁ ahu chambhitattaṁ ahu lomahaṁso yathā taṁ adiṭṭhapubbaṁ rūpaṁ disvā.

So he addressed Brahmā Sanaṅkumāra in verse:

Atha kho, bho, mahāgovindo brāhmaṇo bhīto saṁviggo lomahaṭṭhajāto brahmānaṁ sanaṅkumāraṁ gāthāya ajjhabhāsi:

“Who might you be, sir,

“Vaṇṇavā yasavā sirimā,

so beautiful, glorious, majestic?

ko nu tvamasi mārisa;

Not knowing, I ask—

Ajānantā taṁ pucchāma,

how am I to know who you are?”

kathaṁ jānemu taṁ mayan”ti.

“In the Brahmā realm they know me

“Maṁ ve kumāraṁ jānanti,

as ‘The Eternal Youth’.

brahmaloke sanantanaṁ;

All the gods know me thus,

Sabbe jānanti maṁ devā,

and so you should know me, Steward.”

evaṁ govinda jānahi”.

“A Brahmā deserves a seat and water,

“Āsanaṁ udakaṁ pajjaṁ,

foot-salve, and sweet cakes.

madhusākañca brahmuno;

Sir, I ask you to please accept

Agghe bhavantaṁ pucchāma,

these gifts of hospitality.”

agghaṁ kurutu no bhavaṁ”.

“I accept the gifts of hospitality

“Paṭiggaṇhāma te agghaṁ,

of which you speak.

yaṁ tvaṁ govinda bhāsasi;

I grant you the opportunity

Diṭṭhadhammahitatthāya,

to ask whatever you desire—

samparāya sukhāya ca;

about welfare and benefit in this life,

Katāvakāso pucchassu,

or happiness in lives to come.”

yaṁ kiñci abhipatthitan”ti.

Then the Great Steward thought,

Atha kho, bho, mahāgovindassa brāhmaṇassa etadahosi:

“Brahmā Sanaṅkumāra has granted me an opportunity.

“katāvakāso khomhi brahmunā sanaṅkumārena.

Should I ask him about what is beneficial for this life or lives to come?”

Kiṁ nu kho ahaṁ brahmānaṁ sanaṅkumāraṁ puccheyyaṁ diṭṭhadhammikaṁ vā atthaṁ samparāyikaṁ vā”ti?

Then he thought,

Atha kho, bho, mahāgovindassa brāhmaṇassa etadahosi:

“I’m a skilled in what is beneficial for this life, and others even ask me about it.

“kusalo kho ahaṁ diṭṭhadhammikānaṁ atthānaṁ, aññepi maṁ diṭṭhadhammikaṁ atthaṁ pucchanti.

Why don’t I ask Brahmā about the benefit that specifically applies to lives to come?”

Yannūnāhaṁ brahmānaṁ sanaṅkumāraṁ samparāyikaññeva atthaṁ puccheyyan”ti.

So he addressed Brahmā Sanaṅkumāra in verse:

Atha kho, bho, mahāgovindo brāhmaṇo brahmānaṁ sanaṅkumāraṁ gāthāya ajjhabhāsi:

“I’m in doubt, so I ask Brahmā—who is free of doubt—

“Pucchāmi brahmānaṁ sanaṅkumāraṁ,

about things one may learn from another.

Kaṅkhī akaṅkhiṁ paravediyesu;

Standing on what, training in what

Katthaṭṭhito kimhi ca sikkhamāno,

may a mortal reach the deathless Brahmā realm?”

Pappoti macco amataṁ brahmalokan”ti.

“He among men, O brahmin, has given up possessiveness,

“Hitvā mamattaṁ manujesu brahme,

become one, compassionate,

Ekodibhūto karuṇedhimutto;

free of putrefaction, and refraining from sex.

Nirāmagandho virato methunasmā,

Standing on that, training in that

Etthaṭṭhito ettha ca sikkhamāno;

a mortal may reach the deathless Brahmā realm.”

Pappoti macco amataṁ brahmalokan”ti.

“Sir, I understand what ‘giving up possessiveness’ means.

“‘Hitvā mamattan’ti ahaṁ, bhoto, ājānāmi.

It’s when someone gives up a large or small fortune, and a large or small family circle. They shave off hair and beard, dress in ocher robes, and go forth from the lay life to homelessness.

Idhekacco appaṁ vā bhogakkhandhaṁ pahāya mahantaṁ vā bhogakkhandhaṁ pahāya appaṁ vā ñātiparivaṭṭaṁ pahāya mahantaṁ vā ñātiparivaṭṭaṁ pahāya kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajati,

That’s how I understand ‘giving up possessiveness’.

iti ‘hitvā mamattan’ti ahaṁ, bhoto, ājānāmi.

Sir, I understand what ‘oneness’ means.

‘Ekodibhūto’ti ahaṁ, bhoto, ājānāmi.

It’s when someone frequents a secluded lodging—a wilderness, the root of a tree, a hill, a ravine, a mountain cave, a charnel ground, a forest, the open air, a heap of straw.

Idhekacco vivittaṁ senāsanaṁ bhajati araññaṁ rukkhamūlaṁ pabbataṁ kandaraṁ giriguhaṁ susānaṁ vanapatthaṁ abbhokāsaṁ palālapuñjaṁ,

That’s how I understand ‘oneness’.

iti ‘ekodibhūto’ti ahaṁ, bhoto, ājānāmi.

Sir, I understand what ‘compassionate’ means.

‘Karuṇedhimutto’ti ahaṁ, bhoto, ājānāmi.

It’s when someone meditates 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, they spread a heart full of compassion to the whole world—abundant, expansive, limitless, free of enmity and ill will.

Idhekacco karuṇāsahagatena cetasā ekaṁ disaṁ pharitvā viharati, tathā dutiyaṁ, tathā tatiyaṁ, tathā catutthaṁ. Iti uddhamadhotiriyaṁ sabbadhi sabbattatāya sabbāvantaṁ lokaṁ karuṇāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjena pharitvā viharati.

That’s how I understand ‘compassionate’.

Iti ‘karuṇedhimutto’ti ahaṁ, bhoto, ājānāmi.

But I don’t understand what you say about putrefaction.

Āmagandhe ca kho ahaṁ, bhoto, bhāsamānassa na ājānāmi.

What among men, O Brahmā, is putrefaction?

Ke āmagandhā manujesu brahme,

I don’t understand, so tell me, wise one:

Ete avidvā idha brūhi dhīra;

wrapped in what do people stink,

Kenāvaṭā vāti pajā kurutu,

headed for hell, shut out of the Brahmā realm?”

Āpāyikā nivutabrahmalokā”ti.

“Anger, lies, fraud, and deceit,

“Kodho mosavajjaṁ nikati ca dubbho,

miserliness, vanity, jealousy,

Kadariyatā atimāno usūyā;

desire, stinginess, harassing others,

Icchā vivicchā paraheṭhanā ca,

greed, hate, vanity, and delusion—

Lobho ca doso ca mado ca moho;

those bound to such things have putrefaction;

Etesu yuttā anirāmagandhā,

they’re headed for hell, shut out of the Brahmā realm.”

Āpāyikā nivutabrahmalokā”ti.

“As I understand what you say about putrefaction, it’s not easy to quell while living at home.

“Yathā kho ahaṁ, bhoto, āmagandhe bhāsamānassa ājānāmi. Te na sunimmadayā agāraṁ ajjhāvasatā.

I shall go forth from the lay life to homelessness!”

Pabbajissāmahaṁ, bho, agārasmā anagāriyan”ti.

“Please do so, Steward, at your convenience.”

“Yassadāni bhavaṁ govindo kālaṁ maññatī”ti.

6.4. Informing King Reṇu

6.4. Reṇurājaāmantanā

So the Great Steward went to King Reṇu and said,

Atha kho, bho, mahāgovindo brāhmaṇo yena reṇu rājā tenupasaṅkami; upasaṅkamitvā reṇuṁ rājānaṁ etadavoca:

“Sir, please now find another high priest to manage the affairs of state for you.

“aññaṁ dāni bhavaṁ purohitaṁ pariyesatu, yo bhoto rajjaṁ anusāsissati.

I wish to go forth from the lay life to homelessness.

Icchāmahaṁ, bho, agārasmā anagāriyaṁ pabbajituṁ.

As I understand what Brahmā says about putrefaction, it’s not easy to quell while living at home.

Yathā kho pana me sutaṁ brahmuno āmagandhe bhāsamānassa, te na sunimmadayā agāraṁ ajjhāvasatā.

I shall go forth from the lay life to homelessness.

Pabbajissāmahaṁ, bho, agārasmā anagāriyan”ti.

I announce to King Reṇu,

“Āmantayāmi rājānaṁ,

the lord of the land:

reṇuṁ bhūmipatiṁ ahaṁ;

you must learn how to rule,

Tvaṁ pajānassu rajjena,

for I no longer care for my ministry.”

nāhaṁ porohicce rame”.

“If you’re lacking any pleasures,

“Sace te ūnaṁ kāmehi,

I’ll supply them for you.

ahaṁ paripūrayāmi te;

I’ll protect you from any harm,

Yo taṁ hiṁsati vāremi,

for I command the nation’s army.

bhūmisenāpati ahaṁ;

You are my father, I am your son!

Tuvaṁ pitā ahaṁ putto,

O Steward, please don’t leave!”

mā no govinda pājahi”.

“I’m lacking no pleasures,

“Namatthi ūnaṁ kāmehi,

and no-one is harming me.

hiṁsitā me na vijjati;

I’ve heard a non-human voice,

Amanussavaco sutvā,

so I no longer care for lay life.”

tasmāhaṁ na gahe rame”.

“What was that non-human like?

“Amanusso kathaṁvaṇṇo,

What did he say to you,

kiṁ te atthaṁ abhāsatha;

hearing which you would abandon

Yañca sutvā jahāsi no,

our house and all our people?”

gehe amhe ca kevalī”.

“Before entering this retreat,

“Upavutthassa me pubbe,

I only liked to sacrifice.

yiṭṭhukāmassa me sato;

I kindled the sacred flame,

Aggi pajjalito āsi,

strewn about with kusa grass.

kusapattaparitthato.

But then Brahmā the Eternal Youth

Tato me brahmā pāturahu,

appeared to me from the Brahmā realm.

brahmalokā sanantano;

He answered my question,

So me pañhaṁ viyākāsi,

hearing which I no longer care for lay life.”

taṁ sutvā na gahe rame”.

“I have faith, O Steward,

“Saddahāmi ahaṁ bhoto,

in that of which you speak.

yaṁ tvaṁ govinda bhāsasi;

Having heard a non-human voice,

Amanussavaco sutvā,

what else could you do?

kathaṁ vattetha aññathā.

We will follow your example,

Te taṁ anuvattissāma,

Steward, be my Teacher!

satthā govinda no bhavaṁ;

Like a gem of beryl—

Maṇi yathā veḷuriyo,

flawless, immaculate, beautiful—

akāco vimalo subho;

that’s how pure we shall live,

Evaṁ suddhā carissāma,

in the Steward’s dispensation.

govindassānusāsaneti.

If the Steward is going forth from the lay life to homelessness, we shall do so too. Your destiny shall be ours.”

Sace bhavaṁ govindo agārasmā anagāriyaṁ pabbajissati, mayampi agārasmā anagāriyaṁ pabbajissāma.

Atha yā te gati, sā no gati bhavissatī”ti.

6.5. Informing the Six Aristocrats

6.5. Chakhattiyaāmantanā

Then the Great Steward went to the six aristocrats and said,

Atha kho, bho, mahāgovindo brāhmaṇo yena te cha khattiyā tenupasaṅkami; upasaṅkamitvā te cha khattiye etadavoca:

“Sirs, please now find another high priest to manage the affairs of state for you.

“aññaṁ dāni bhavanto purohitaṁ pariyesantu, yo bhavantānaṁ rajje anusāsissati.

I wish to go forth from the lay life to homelessness.

Icchāmahaṁ, bho, agārasmā anagāriyaṁ pabbajituṁ.

As I understand what Brahmā says about putrefaction, it’s not easy to quell while living at home.

Yathā kho pana me sutaṁ brahmuno āmagandhe bhāsamānassa, te na sunimmadayā agāraṁ ajjhāvasatā.

I shall go forth from the lay life to homelessness!”

Pabbajissāmahaṁ, bho, agārasmā anagāriyan”ti.

Then the six aristocrats withdrew to one side and thought up a plan,

Atha kho, bho, te cha khattiyā ekamantaṁ apakkamma evaṁ samacintesuṁ:

“These brahmins are really greedy for wealth.

“ime kho brāhmaṇā nāma dhanaluddhā;

Why don’t we try to persuade him with wealth?”

yannūna mayaṁ mahāgovindaṁ brāhmaṇaṁ dhanena sikkheyyāmā”ti.

They returned to the Great Steward and said,

Te mahāgovindaṁ brāhmaṇaṁ upasaṅkamitvā evamāhaṁsu:

“In these seven kingdoms there is abundant wealth. We’ll get you as much as you want.”

“saṁvijjati kho, bho, imesu sattasu rajjesu pahūtaṁ sāpateyyaṁ, tato bhoto yāvatakena attho, tāvatakaṁ āharīyatan”ti.

“Enough, sirs. I already have abundant wealth, owing to my lords.

“Alaṁ, bho, mamapidaṁ pahūtaṁ sāpateyyaṁ bhavantānaṁyeva vāhasā.

Giving up all that, I shall go forth.”

Tamahaṁ sabbaṁ pahāya agārasmā anagāriyaṁ pabbajissāmi.

Yathā kho pana me sutaṁ brahmuno āmagandhe bhāsamānassa, te na sunimmadayā agāraṁ ajjhāvasatā,

pabbajissāmahaṁ, bho, agārasmā anagāriyan”ti.

Then the six aristocrats withdrew to one side and thought up a plan,

Atha kho, bho, te cha khattiyā ekamantaṁ apakkamma evaṁ samacintesuṁ:

“These brahmins are really greedy for women.

“ime kho brāhmaṇā nāma itthiluddhā;

Why don’t we try to persuade him with women?”

yannūna mayaṁ mahāgovindaṁ brāhmaṇaṁ itthīhi sikkheyyāmā”ti.

They returned to the Great Steward and said,

Te mahāgovindaṁ brāhmaṇaṁ upasaṅkamitvā evamāhaṁsu:

“In these seven kingdoms there are many women. We’ll get you as many as you want.”

“saṁvijjanti kho, bho, imesu sattasu rajjesu pahūtā itthiyo, tato bhoto yāvatikāhi attho, tāvatikā ānīyatan”ti.

“Enough, sirs. I already have forty equal wives.

“Alaṁ, bho, mamapimā cattārīsā bhariyā sādisiyo.

Giving up all them, I shall go forth.”

Tāpāhaṁ sabbā pahāya agārasmā anagāriyaṁ pabbajissāmi.

Yathā kho pana me sutaṁ brahmuno āmagandhe bhāsamānassa, te na sunimmadayā agāraṁ ajjhāvasatā,

pabbajissāmahaṁ, bho, agārasmā anagāriyanti”.

“If the Steward is going forth from the lay life to homelessness, we shall do so too. Your destiny shall be ours.”

“Sace bhavaṁ govindo agārasmā anagāriyaṁ pabbajissati, mayampi agārasmā anagāriyaṁ pabbajissāma, atha yā te gati, sā no gati bhavissatī”ti.

“If you all give up sensual pleasures,

“Sace jahatha kāmāni,

to which ordinary people are attached,

yattha satto puthujjano;

exert yourselves, being strong,

Ārambhavho daḷhā hotha,

and possessing the power of patience.

khantībalasamāhitā.

This path is the straight path,

Esa maggo ujumaggo,

this path is supreme.

esa maggo anuttaro;

Guarded by the good, the true teaching

Saddhammo sabbhi rakkhito,

leads to rebirth in the Brahmā realm.”

brahmalokūpapattiyā”ti.

“Well then, sir, please wait for seven years.

“Tena hi bhavaṁ govindo satta vassāni āgametu.

When seven years have passed, we shall go forth with you. Your destiny shall be ours.”

Sattannaṁ vassānaṁ accayena mayampi agārasmā anagāriyaṁ pabbajissāma, atha yā te gati, sā no gati bhavissatī”ti.

“Seven years is too long, sirs. I cannot wait that long.

“Aticiraṁ kho, bho, satta vassāni, nāhaṁ sakkomi, bhavante, satta vassāni āgametuṁ.

Who knows what will happen to the living?

Ko nu kho pana, bho, jānāti jīvitānaṁ.

We are heading to the next life. We must think about this and wake up! We must do what’s good and lead the spiritual life, for no-one born can escape death.

Gamanīyo samparāyo, mantāyaṁ boddhabbaṁ, kattabbaṁ kusalaṁ, caritabbaṁ brahmacariyaṁ, natthi jātassa amaraṇaṁ.

Yathā kho pana me sutaṁ brahmuno āmagandhe bhāsamānassa, te na sunimmadayā agāraṁ ajjhāvasatā,

I shall go forth.”

pabbajissāmahaṁ, bho, agārasmā anagāriyan”ti.

“Well then, sir, please wait for six years,

“Tena hi bhavaṁ govindo chabbassāni āgametu …pe…

five years,

pañca vassāni āgametu …

four years,

cattāri vassāni āgametu …

three years,

tīṇi vassāni āgametu …

two years,

dve vassāni āgametu …

one year,

ekaṁ vassaṁ āgametu, ekassa vassassa accayena mayampi agārasmā anagāriyaṁ pabbajissāma, atha yā te gati, sā no gati bhavissatī”ti.

“Aticiraṁ kho, bho, ekaṁ vassaṁ, nāhaṁ sakkomi bhavante ekaṁ vassaṁ āgametuṁ.

Ko nu kho pana, bho, jānāti jīvitānaṁ.

Gamanīyo samparāyo, mantāyaṁ boddhabbaṁ, kattabbaṁ kusalaṁ, caritabbaṁ brahmacariyaṁ, natthi jātassa amaraṇaṁ.

Yathā kho pana me sutaṁ brahmuno āmagandhe bhāsamānassa, te na sunimmadayā agāraṁ ajjhāvasatā,

pabbajissāmahaṁ, bho, agārasmā anagāriyan”ti.

seven months,

“Tena hi bhavaṁ govindo satta māsāni āgametu, sattannaṁ māsānaṁ accayena mayampi agārasmā anagāriyaṁ pabbajissāma, atha yā te gati, sā no gati bhavissatī”ti.

“Aticiraṁ kho, bho, satta māsāni, nāhaṁ sakkomi bhavante satta māsāni āgametuṁ.

Ko nu kho pana, bho, jānāti jīvitānaṁ.

Gamanīyo samparāyo, mantāyaṁ boddhabbaṁ, kattabbaṁ kusalaṁ, caritabbaṁ brahmacariyaṁ, natthi jātassa amaraṇaṁ.

Yathā kho pana me sutaṁ brahmuno āmagandhe bhāsamānassa, te na sunimmadayā agāraṁ ajjhāvasatā,

pabbajissāmahaṁ, bho, agārasmā anagāriyan”ti.

six months,

“Tena hi bhavaṁ govindo cha māsāni āgametu …pe…

five months,

pañca māsāni āgametu …

four months,

cattāri māsāni āgametu …

three months,

tīṇi māsāni āgametu …

two months,

dve māsāni āgametu …

one month,

ekaṁ māsaṁ āgametu …

or even a fortnight. When a fortnight has passed, we shall go forth. Your destiny shall be ours.”

addhamāsaṁ āgametu, addhamāsassa accayena mayampi agārasmā anagāriyaṁ pabbajissāma, atha yā te gati, sā no gati bhavissatī”ti.

“A fortnight is too long, sirs. I cannot wait that long.

“Aticiraṁ kho, bho, addhamāso, nāhaṁ sakkomi bhavante addhamāsaṁ āgametuṁ.

Who knows what will happen to the living?

Ko nu kho pana, bho, jānāti jīvitānaṁ.

We are heading to the next life. We must think about this and wake up! We must do what’s good and lead the spiritual life, for no-one born can escape death.

Gamanīyo samparāyo, mantāyaṁ boddhabbaṁ, kattabbaṁ kusalaṁ, caritabbaṁ brahmacariyaṁ, natthi jātassa amaraṇaṁ.

As I understand what Brahmā says about putrefaction, it’s not easy to quell while living at home.

Yathā kho pana me sutaṁ brahmuno āmagandhe bhāsamānassa, te na sunimmadayā agāraṁ ajjhāvasatā,

I shall go forth from the lay life to homelessness.”

pabbajissāmahaṁ, bho, agārasmā anagāriyan”ti.

“Well then, sir, please wait for a week, so that we can instruct our sons and brothers in kingship. When a week has passed, we shall go forth. Your destiny shall be ours.”

“Tena hi bhavaṁ govindo sattāhaṁ āgametu, yāva mayaṁ sake puttabhātaro rajjena anusāsissāma, sattāhassa accayena mayampi agārasmā anagāriyaṁ pabbajissāma, atha yā te gati, sā no gati bhavissatī”ti.

“A week is not too long, sirs. I will wait that long.”

“Na ciraṁ kho, bho, sattāhaṁ, āgamessāmahaṁ bhavante sattāhan”ti.

6.6. Informing the Brahmins

6.6. Brāhmaṇamahāsālādīnaṁāmantanā

Then the Great Steward also went to the seven well-to-do brahmins and seven hundred bathed initiates and said,

“Sirs, please now find another teacher to teach you to recite the hymns.

“aññaṁ dāni bhavanto ācariyaṁ pariyesantu, yo bhavantānaṁ mante vācessati.

I wish to go forth from the lay life to homelessness.

Icchāmahaṁ, bho, agārasmā anagāriyaṁ pabbajituṁ.

As I understand what Brahmā says about putrefaction, it’s not easy to quell while living at home.

Yathā kho pana me sutaṁ brahmuno āmagandhe bhāsamānassa. Te na sunimmadayā agāraṁ ajjhāvasatā,

I shall go forth from the lay life to homelessness.”

pabbajissāmahaṁ, bho, agārasmā anagāriyan”ti.

“Please don’t go forth from the lay life to homelessness!

“Mā bhavaṁ govindo agārasmā anagāriyaṁ pabbaji.

The life of one gone forth is of little influence or profit,

Pabbajjā, bho, appesakkhā ca appalābhā ca;

whereas the life of a brahmin is of great influence and profit.”

brahmaññaṁ mahesakkhañca mahālābhañcā”ti.

“Please, sirs, don’t say that.

“Mā bhavanto evaṁ avacuttha: ‘pabbajjā appesakkhā ca appalābhā ca, brahmaññaṁ mahesakkhañca mahālābhañcā’ti.

Who has greater influence and profit than myself?

Ko nu kho, bho, aññatra mayā mahesakkhataro vā mahālābhataro vā.

For now I am like a king to kings, like Brahmā to brahmins, like a deity to householders.

Ahañhi, bho, etarahi rājāva raññaṁ brahmāva brāhmaṇānaṁ devatāva gahapatikānaṁ.

Giving up all that, I shall go forth.

Tamahaṁ sabbaṁ pahāya agārasmā anagāriyaṁ pabbajissāmi.

As I understand what Brahmā says about putrefaction, it’s not easy to quell while living at home.

Yathā kho pana me sutaṁ brahmuno āmagandhe bhāsamānassa, te na sunimmadayā agāraṁ ajjhāvasatā.

I shall go forth from the lay life to homelessness.”

Pabbajissāmahaṁ, bho, agārasmā anagāriyan”ti.

“If the Steward is going forth from the lay life to homelessness, we shall do so too. Your destiny shall be ours.”

“Sace bhavaṁ govindo agārasmā anagāriyaṁ pabbajissati, mayampi agārasmā anagāriyaṁ pabbajissāma, atha yā te gati, sā no gati bhavissatī”ti.

6.7. Informing the Wives

6.7. Bhariyānaṁāmantanā

Then the Great Steward went to his forty equal wives and said,

Atha kho, bho, mahāgovindo brāhmaṇo yena cattārīsā bhariyā sādisiyo tenupasaṅkami; upasaṅkamitvā cattārīsā bhariyā sādisiyo etadavoca:

“Ladies, please do whatever you wish, whether returning to your own families, or finding another husband.

“yā bhotīnaṁ icchati, sakāni vā ñātikulāni gacchatu aññaṁ vā bhattāraṁ pariyesatu.

I wish to go forth from the lay life to homelessness.

Icchāmahaṁ, bhotī, agārasmā anagāriyaṁ pabbajituṁ.

As I understand what Brahmā says about putrefaction, it’s not easy to quell while living at home.

Yathā kho pana me sutaṁ brahmuno āmagandhe bhāsamānassa, te na sunimmadayā agāraṁ ajjhāvasatā.

I shall go forth from the lay life to homelessness.”

Pabbajissāmahaṁ, bhotī, agārasmā anagāriyan”ti.

“You are the only family we want! You are the only husband we want!

“Tvaññeva no ñāti ñātikāmānaṁ, tvaṁ pana bhattā bhattukāmānaṁ.

If you are going forth from the lay life to homelessness, we shall do so too. Your destiny shall be ours.”

Sace bhavaṁ govindo agārasmā anagāriyaṁ pabbajissati, mayampi agārasmā anagāriyaṁ pabbajissāma, atha yā te gati, sā no gati bhavissatī”ti.

6.8. The Great Steward Goes Forth

6.8. Mahāgovindapabbajjā

When a week had passed, the Great Steward shaved off his hair and beard, dressed in ocher robes, and went forth from the lay life to homelessness.

Atha kho, bho, mahāgovindo brāhmaṇo tassa sattāhassa accayena kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbaji.

And when he had gone forth, the seven anointed aristocrat kings, the seven brahmins with seven hundred initiates, the forty equal wives, and many thousands of aristocrats, brahmins, householders, and many harem women shaved off their hair and beards, dressed in ocher robes, and went forth from the lay life to homelessness.

Pabbajitaṁ pana mahāgovindaṁ brāhmaṇaṁ satta ca rājāno khattiyā muddhāvasittā satta ca brāhmaṇamahāsālā satta ca nhātakasatāni cattārīsā ca bhariyā sādisiyo anekāni ca khattiyasahassāni anekāni ca brāhmaṇasahassāni anekāni ca gahapatisahassāni anekehi ca itthāgārehi itthiyo kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā mahāgovindaṁ brāhmaṇaṁ agārasmā anagāriyaṁ pabbajitaṁ anupabbajiṁsu.

Escorted by that assembly, the Great Steward wandered on tour among the villages, towns, and capital cities.

Tāya sudaṁ, bho, parisāya parivuto mahāgovindo brāhmaṇo gāmanigamarājadhānīsu cārikaṁ carati.

And at that time, whenever he arrived at a village or town, he was like a king to kings, like Brahmā to brahmins, like a deity to householders.

Yaṁ kho pana, bho, tena samayena mahāgovindo brāhmaṇo gāmaṁ vā nigamaṁ vā upasaṅkamati, tattha rājāva hoti raññaṁ, brahmāva brāhmaṇānaṁ, devatāva gahapatikānaṁ.

And whenever people sneezed or tripped over

Tena kho pana samayena manussā khipanti vā upakkhalanti vā.

they’d say:

Te evamāhaṁsu:

“Homage to the Great Steward! Homage to the high priest for the seven!”

“namatthu mahāgovindassa brāhmaṇassa, namatthu satta purohitassā”ti.

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

Mahāgovindo, bho, brāhmaṇo 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.

He meditated spreading a heart full of compassion …

Karuṇāsahagatena cetasā …pe…

rejoicing …

muditāsahagatena cetasā …pe…

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

upekkhāsahagatena cetasā …pe… abyāpajjena pharitvā vihāsi.

And he taught his disciples the path to rebirth in the company of Brahmā.

Sāvakānañca brahmalokasahabyatāya maggaṁ desesi.

Those of his disciples who completely understood the Great Steward’s instructions,

Ye kho pana, bho, tena samayena mahāgovindassa brāhmaṇassa sāvakā sabbenasabbaṁ sāsanaṁ ājāniṁsu.

at the breaking up of the body, after death, were reborn in the Brahmā realm.

Te kāyassa bhedā paraṁ maraṇā sugatiṁ brahmalokaṁ upapajjiṁsu.

Of those disciples who only partly understood the Great Steward’s instructions, some were reborn in the company of the Gods Who Control the Creations of Others,

Ye na sabbenasabbaṁ sāsanaṁ ājāniṁsu, te kāyassa bhedā paraṁ maraṇā appekacce paranimmitavasavattīnaṁ devānaṁ sahabyataṁ upapajjiṁsu;

while some were reborn in the company of the Gods Who Love to Create,

appekacce nimmānaratīnaṁ devānaṁ sahabyataṁ upapajjiṁsu;

or the Joyful Gods,

appekacce tusitānaṁ devānaṁ sahabyataṁ upapajjiṁsu;

or the Gods of Yama,

appekacce yāmānaṁ devānaṁ sahabyataṁ upapajjiṁsu;

or the Gods of the Thirty-Three,

appekacce tāvatiṁsānaṁ devānaṁ sahabyataṁ upapajjiṁsu;

or the Gods of the Four Great Kings.

appekacce cātumahārājikānaṁ devānaṁ sahabyataṁ upapajjiṁsu;

And at the very least they swelled the hosts of the fairies.

ye sabbanihīnaṁ kāyaṁ paripūresuṁ te gandhabbakāyaṁ paripūresuṁ.

And so the going forth of all those gentlemen was not in vain, was not wasted, but was fruitful and fertile.’

Iti kho, bho, sabbesaṁyeva tesaṁ kulaputtānaṁ amoghā pabbajjā ahosi avañjhā saphalā saudrayā’ti.

Do you remember this, Blessed One?”

Sarati taṁ bhagavā”ti?

“I remember, Pañcasikha.

“Sarāmahaṁ, pañcasikha.

I myself was the brahmin Great Steward at that time.

Ahaṁ tena samayena mahāgovindo brāhmaṇo ahosiṁ.

And I taught those disciples the path to rebirth in the company of Brahmā.

Ahaṁ tesaṁ sāvakānaṁ brahmalokasahabyatāya maggaṁ desesiṁ.

But that spiritual path of mine doesn’t lead to disillusionment, dispassion, cessation, peace, insight, awakening, and extinguishment. It only leads as far as rebirth in the Brahmā realm.

Taṁ kho pana me, pañcasikha, brahmacariyaṁ na nibbidāya na virāgāya na nirodhāya na upasamāya na abhiññāya na sambodhāya na nibbānāya saṁvattati, yāvadeva brahmalokūpapattiyā.

But this spiritual path does lead to disillusionment, dispassion, cessation, peace, insight, awakening, and extinguishment.

Idaṁ kho pana me, pañcasikha, brahmacariyaṁ ekantanibbidāya virāgāya nirodhāya upasamāya abhiññāya sambodhāya nibbānāya saṁvattati.

And what is the spiritual path that leads to extinguishment?

Katamañca taṁ, pañcasikha, brahmacariyaṁ ekantanibbidāya virāgāya nirodhāya upasamāya abhiññāya sambodhāya nibbānāya saṁvattati?

It is simply this noble eightfold path, that is:

Ayameva ariyo aṭṭhaṅgiko maggo.

right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right samādhi.

Seyyathidaṁ—sammādiṭṭhi sammāsaṅkappo sammāvācā sammākammanto sammāājīvo sammāvāyāmo sammāsati sammāsamādhi.

This is the spiritual path that leads to disillusionment, dispassion, cessation, peace, insight, awakening, and extinguishment.

Idaṁ kho taṁ, pañcasikha, brahmacariyaṁ ekantanibbidāya virāgāya nirodhāya upasamāya abhiññāya sambodhāya nibbānāya saṁvattati.

Those of my disciples who completely understand my instructions realize the undefiled freedom of heart and freedom by wisdom in this very life. And they live having realized it with their own insight due to the ending of defilements.

Ye kho pana me, pañcasikha, sāvakā sabbenasabbaṁ sāsanaṁ ājānanti, te āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharanti;

Of those disciples who only partly understand my instructions, some, with the ending of the five lower fetters, become reborn spontaneously. They are extinguished there, and are not liable to return from that world.

ye na sabbenasabbaṁ sāsanaṁ ājānanti, te pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ parikkhayā opapātikā honti tattha parinibbāyino anāvattidhammā tasmā lokā.

Some, with the ending of three fetters, and the weakening of greed, hate, and delusion, become once-returners. They come back to this world once only, then make an end of suffering.

Ye na sabbenasabbaṁ sāsanaṁ ājānanti, appekacce tiṇṇaṁ saṁyojanānaṁ parikkhayā rāgadosamohānaṁ tanuttā sakadāgāmino honti sakideva imaṁ lokaṁ āgantvā dukkhassantaṁ karissanti.

And some, with the ending of three fetters, become stream-enterers, not liable to be reborn in the underworld, bound for awakening.

Ye na sabbenasabbaṁ sāsanaṁ ājānanti, appekacce tiṇṇaṁ saṁyojanānaṁ parikkhayā sotāpannā honti avinipātadhammā niyatā sambodhiparāyaṇā.

And so the going forth of all those gentlemen was not in vain, was not wasted, but was fruitful and fertile.”

Iti kho, pañcasikha, sabbesaṁyeva imesaṁ kulaputtānaṁ amoghā pabbajjā avañjhā saphalā saudrayā”ti.

That is what the Buddha said.

Idamavoca bhagavā.

Delighted, the fairy Pañcasikha approved and agreed with what the Buddha said. He bowed and respectfully circled the Buddha, keeping him on his right, before vanishing right there.

Attamano pañcasikho gandhabbaputto bhagavato bhāsitaṁ abhinanditvā anumoditvā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā tatthevantaradhāyīti.

Summary by Bhikkhu Bodhi

Mahā Govinda Sutta: The Great Steward (A Past Life of Gotama). The gandhabba Pañcasikha appears to the Buddha and reports, similarly to Sutta 18, on a meeting of the gods. Then follows the story of the Great Steward who conducted the affairs of seven kings and then retired into the homeless life, bringing many people to the Brahmā-world which is the highest people can reach in an age when there is no Buddha. At the end the Buddha tells Pañcasikha that he was that steward, but that the path he now teaches, as the Buddha, goes beyond what he was able to teach then.