Ekaṁ samayaṁ bhagavā kosalesu cārikaṁ caramāno mahatā bhikkhusaṅghena saddhiṁ yena venāgapuraṁ nāma kosalānaṁ brāhmaṇagāmo tadavasari. At one time the Buddha was wandering in the land of the Kosalans together with a large Saṅgha of bhikkhus when he arrived at a village of the Kosalan brahmins named Venāgapura. Assosuṁ kho venāgapurikā brāhmaṇagahapatikā: The brahmins and householders of Venāgapura heard:
“samaṇo khalu, bho, gotamo sakyaputto sakyakulā pabbajito venāgapuraṁ anuppatto. “It seems the ascetic Gotama—a Sakyan, gone forth from a Sakyan family—has arrived at Venāgapura. Taṁ kho pana bhavantaṁ gotamaṁ evaṁ kalyāṇo kittisaddo abbhuggato: He has this good reputation: ‘itipi so bhagavā arahaṁ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṁ buddho bhagavā’ti. ‘That Blessed One is an Arahant, 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.’ So imaṁ lokaṁ sadevakaṁ samārakaṁ sabrahmakaṁ sassamaṇabrāhmaṇiṁ pajaṁ sadevamanussaṁ sayaṁ abhiññā sacchikatvā pavedeti. Having for himself comprehended and experienced this world—with its gods, Māras and Brahmās, this population with its ascetics and brahmins, gods and humans—he makes it known to others. So dhammaṁ deseti ādikalyāṇaṁ majjhekalyāṇaṁ pariyosānakalyāṇaṁ sātthaṁ sabyañjanaṁ, kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ pakāseti. He teaches a Dhamma that’s good in the beginning, good in the middle, and good in the end, meaningful and well-phrased. And he reveals a renunciate life that’s entirely complete and pure. Sādhu kho pana tathārūpānaṁ arahataṁ dassanaṁ hotī”ti. It’s good to see such Arahants.”
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: Then the brahmins and householders of Venāgapura went up to the Buddha. Before sitting down to one side, some bowed, some exchanged pleasantries, some held up their joined palms toward the Buddha, some announced their name and clan, while some kept silent. Seated to one side they said to the Buddha:
“Acchariyaṁ, bho gotama, abbhutaṁ, bho gotama. “It’s incredible, Master Gotama, it’s amazing, Yāvañcidaṁ bhoto gotamassa vippasannāni indriyāni, parisuddho chavivaṇṇo pariyodāto. how your faculties are so very clear, and the complexion of your skin is pure and bright. Seyyathāpi, bho gotama, sāradaṁ badarapaṇḍuṁ parisuddhaṁ hoti pariyodātaṁ; It’s like a golden brown jujube in the autumn, evamevaṁ bhoto gotamassa vippasannāni indriyāni parisuddho chavivaṇṇo pariyodāto. Seyyathāpi, bho gotama, tālapakkaṁ sampati bandhanā pamuttaṁ parisuddhaṁ hoti pariyodātaṁ; or a palm fruit freshly plucked from the stalk, evamevaṁ bhoto gotamassa vippasannāni indriyāni parisuddho chavivaṇṇo pariyodāto. Seyyathāpi, bho gotama, nekkhaṁ jambonadaṁ dakkhakammāraputtasuparikammakataṁ ukkāmukhe sukusalasampahaṭṭhaṁ paṇḍukambale nikkhittaṁ bhāsate ca tapate ca virocati ca; 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. evamevaṁ bhoto gotamassa vippasannāni indriyāni parisuddho chavivaṇṇo pariyodāto. In the same way, your faculties are so very clear, and the complexion of your skin is pure and bright.
Yāni tāni, bho gotama, uccāsayanamahāsayanāni, seyyathidaṁ—Surely Master Gotama gets when he wants, without trouble or difficulty, various kinds of high and luxurious bedding, such as: 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. 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.”
“Yāni kho pana tāni, brāhmaṇa, uccāsayanamahāsayanāni, seyyathidaṁ—“Brahmin, these various kinds of high and luxurious bedding āsandi pallaṅko gonako cittako paṭikā paṭalikā tūlikā vikatikā uddalomī ekantalomī kaṭṭissaṁ koseyyaṁ kuttakaṁ hatthattharaṁ assattharaṁ rathattharaṁ ajinappaveṇī kadalimigapavarapaccattharaṇaṁ sauttaracchadaṁ ubhatolohitakūpadhānaṁ. Dullabhāni tāni pabbajitānaṁ laddhā ca pana na kappanti. are hard for renunciates to find. And even if they do get them, they’re not allowed.
Tīṇi kho, imāni, brāhmaṇa, uccāsayanamahāsayanāni, yesāhaṁ etarahi nikāmalābhī akicchalābhī akasiralābhī. There are, brahmin, these three high and luxurious beds that I get these days when I want, without trouble or difficulty. Katamāni tīṇi? What three? Dibbaṁ uccāsayanamahāsayanaṁ, brahmaṁ uccāsayanamahāsayanaṁ, ariyaṁ uccāsayanamahāsayanaṁ. The divine high and luxurious bed, the godly high and luxurious bed, and the noble high and luxurious bed. Imāni kho, brāhmaṇa, tīṇi uccāsayanamahāsayanāni, yesāhaṁ etarahi nikāmalābhī akicchalābhī akasiralābhī”ti. These are the three high and luxurious beds that I get these days when I want, without trouble or difficulty.”
“Katamaṁ pana taṁ, bho gotama, dibbaṁ uccāsayanamahāsayanaṁ, yassa bhavaṁ gotamo etarahi nikāmalābhī akicchalābhī akasiralābhī”ti? “But what, Master Gotama, is the heavenly high and luxurious bed?”
“Idhāhaṁ, brāhmaṇa, yaṁ gāmaṁ vā nigamaṁ vā upanissāya viharāmi, so pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya tameva gāmaṁ vā nigamaṁ vā piṇḍāya pavisāmi. “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. So pacchābhattaṁ piṇḍapātapaṭikkanto vanantaññeva pavisāmi. After the meal, on my return from almsround, I enter within a forest. So yadeva tattha honti tiṇāni vā paṇṇāni vā tāni ekajjhaṁ saṅgharitvā nisīdāmi pallaṅkaṁ ābhujitvā ujuṁ kāyaṁ paṇidhāya parimukhaṁ satiṁ upaṭṭhapetvā. I gather up some grass or leaves into a pile and sit down cross-legged, setting my body straight, and establishing recollection at the fore. So vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharāmi; Quite disjoined from sensuality, disjoined from detrimental phenomena, with thinking and with pondering, with joy and comfort born of separation, I abide having entered upon the first jhāna. *[On the nature of jhāna according to the Suttas.](https://www.reddit.com/r/HillsideHermitage/comments/1e2hztc/on_thinking_about_jh%C4%81na_by_ven_thanissaro/) vitakkavicārānaṁ vūpasamā ajjhattaṁ sampasādanaṁ cetaso ekodibhāvaṁ avitakkaṁ avicāraṁ samādhijaṁ pītisukhaṁ dutiyaṁ jhānaṁ upasampajja viharāmi; With the appeasement of thinking and pondering, with internal confidence and collectedness of mind, without thinking or pondering and with joy and comfort born of composure, I abide having entered upon the second jhāna. pītiyā ca virāgā upekkhako ca viharāmi sato ca sampajāno sukhañca kāyena paṭisaṁvedemi, yaṁ taṁ ariyā ācikkhanti: ‘upekkhako satimā sukhavihārī’ti tatiyaṁ jhānaṁ upasampajja viharāmi; With the fading of joy, I abide equanimous, recollected, and aware, experiencing comfort with the body. I abide having entered upon the third jhāna, with regard to which the noble ones say “one abides equanimous, recollected, and comfortable.” sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṁ atthaṅgamā adukkhamasukhaṁ upekkhāsatipārisuddhiṁ catutthaṁ jhānaṁ upasampajja viharāmi. With the giving up of comfort and discomfort—and with the ending of joys and upsets beforehand—without comfort or discomfort, with purity of equanimity and recollection, I abide having entered upon the fourth jhāna. So ce ahaṁ, brāhmaṇa, evaṁbhūto caṅkamāmi, dibbo me eso tasmiṁ samaye caṅkamo hoti. If while I am like this I walk, at that time my walking is divine. So ce ahaṁ, brāhmaṇa, evaṁbhūto tiṭṭhāmi, dibbaṁ me etaṁ tasmiṁ samaye ṭhānaṁ hoti. If while I am like this I stand, at that time my standing is divine. So ce ahaṁ, brāhmaṇa, evaṁbhūto nisīdāmi, dibbaṁ me etaṁ tasmiṁ samaye āsanaṁ hoti. If while I am like this I sit, at that time my sitting is divine. So ce ahaṁ, brāhmaṇa, evaṁbhūto seyyaṁ kappemi, dibbaṁ me etaṁ tasmiṁ samaye uccāsayanamahāsayanaṁ hoti. If while I am like this I lie down, at that time my lying down is divine. Idaṁ kho, brāhmaṇa, dibbaṁ uccāsayanamahāsayanaṁ, yassāhaṁ etarahi nikāmalābhī akicchalābhī akasiralābhī”ti. This is the heavenly high and luxurious bed that I get these days when I want, without trouble or difficulty.”
“Acchariyaṁ, bho gotama, abbhutaṁ, bho gotama. “It’s incredible, Master Gotama, it’s amazing! Ko cañño evarūpassa dibbassa uccāsayanamahāsayanassa nikāmalābhī bhavissati akicchalābhī akasiralābhī, aññatra bhotā gotamena. Who but Master Gotama could get such a divine high and luxurious bed when he wants, without trouble or difficulty?
Katamaṁ pana taṁ, bho gotama, brahmaṁ uccāsayanamahāsayanaṁ, yassa bhavaṁ gotamo etarahi nikāmalābhī akicchalābhī akasiralābhī”ti? But what, Master Gotama, is the godly high and luxurious bed?”
“Idhāhaṁ, brāhmaṇa, yaṁ gāmaṁ vā nigamaṁ vā upanissāya viharāmi, so pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya tameva gāmaṁ vā nigamaṁ vā piṇḍāya pavisāmi. “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. So pacchābhattaṁ piṇḍapātapaṭikkanto vanantaññeva pavisāmi. After the meal, on my return from almsround, I enter within a forest. So yadeva tattha honti tiṇāni vā paṇṇāni vā tāni ekajjhaṁ saṅgharitvā nisīdāmi pallaṅkaṁ ābhujitvā ujuṁ kāyaṁ paṇidhāya parimukhaṁ satiṁ upaṭṭhapetvā. I gather up some grass or leaves into a pile and sit down cross-legged, setting my body straight, and establishing recollection at the fore. 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. I abide having pervaded with a mind of friendliness the first direction, likewise second, likewise third, likewise the fourth. In the same way above, below, across, everywhere, I abide having pervaded the whole world with a mind of friendliness—abundant, expansive, immeasurable, free of enmity and ill will. *[Pervading the World with Friendliness](https://www.hillsidehermitage.org/pervading-the-world-with-friendliness/) Karuṇāsahagatena cetasā …pe… I abide having pervaded with a mind of compassion … muditāsahagatena cetasā … a mind of contentment … 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. I abide having pervaded with a mind of equanimity the first direction, likewise the second, likewise the third, likewise the fourth. In the same way above, below, across, everywhere, I abide having pervaded the whole world with a mind of equanimity—abundant, expansive, immeasurable, free of enmity and ill will. So ce ahaṁ, brāhmaṇa, evaṁbhūto caṅkamāmi, brahmā me eso tasmiṁ samaye caṅkamo hoti. If while I am like this I walk, at that time my walking is godly. So ce ahaṁ, brāhmaṇa, evaṁbhūto tiṭṭhāmi …pe… … my standing is godly. nisīdāmi …pe… … my sitting is godly. seyyaṁ kappemi, brahmaṁ me etaṁ tasmiṁ samaye uccāsayanamahāsayanaṁ hoti. If while I am like this I lie down, at that time my lying down is godly. Idaṁ kho, brāhmaṇa, brahmaṁ uccāsayanamahāsayanaṁ, yassāhaṁ etarahi nikāmalābhī akicchalābhī akasiralābhī”ti. This is the godly high and luxurious bed that I get these days when I want, without trouble or difficulty.”
“Acchariyaṁ, bho gotama, abbhutaṁ, bho gotama. “It’s incredible, Master Gotama, it’s amazing! Ko cañño evarūpassa brahmassa uccāsayanamahāsayanassa nikāmalābhī bhavissati akicchalābhī akasiralābhī, aññatra bhotā gotamena. Who but Master Gotama could get such a godly high and luxurious bed when he wants, without trouble or difficulty?
Katamaṁ pana taṁ, bho gotama, ariyaṁ uccāsayanamahāsayanaṁ, yassa bhavaṁ gotamo etarahi nikāmalābhī akicchalābhī akasiralābhī”ti? “But what, Master Gotama, is the noble high and luxurious bed?”
“Idhāhaṁ, brāhmaṇa, yaṁ gāmaṁ vā nigamaṁ vā upanissāya viharāmi, so pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya tameva gāmaṁ vā nigamaṁ vā piṇḍāya pavisāmi. “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. So pacchābhattaṁ piṇḍapātapaṭikkanto vanantaññeva pavisāmi. After the meal, on my return from almsround, I enter within a forest. So yadeva tattha honti tiṇāni vā paṇṇāni vā tāni ekajjhaṁ saṅgharitvā nisīdāmi pallaṅkaṁ ābhujitvā ujuṁ kāyaṁ paṇidhāya parimukhaṁ satiṁ upaṭṭhapetvā. I gather up some grass or leaves into a pile and sit down cross-legged, setting my body straight, and establishing recollection at the fore. So evaṁ jānāmi: I know this: ‘rāgo me pahīno ucchinnamūlo tālāvatthukato anabhāvaṅkato āyatiṁ anuppādadhammo; ‘I’ve given up passion, cut it off at the root, made it like a palm stump, and obliterated it, so it’s unable to arise in the future.’ doso me pahīno ucchinnamūlo tālāvatthukato anabhāvaṅkato āyatiṁ anuppādadhammo; ‘I’ve given up aversion, cut it off at the root, made it like a palm stump, and obliterated it, so it’s unable to arise in the future.’ moho me pahīno ucchinnamūlo tālāvatthukato anabhāvaṅkato āyatiṁ anuppādadhammo’. ‘I’ve given up muddledness, cut it off at the root, made it like a palm stump, and obliterated it, so it’s unable to arise in the future.’ So ce ahaṁ, brāhmaṇa, evaṁbhūto caṅkamāmi, ariyo me eso tasmiṁ samaye caṅkamo hoti. If while I am like this I walk, at that time my walking is noble. So ce ahaṁ, brāhmaṇa, evaṁbhūto tiṭṭhāmi …pe… … my standing is noble. nisīdāmi …pe… … my sitting is noble. seyyaṁ kappemi, ariyaṁ me etaṁ tasmiṁ samaye uccāsayanamahāsayanaṁ hoti. If while I am like this I lie down, at that time my lying down is noble. Idaṁ kho, brāhmaṇa, ariyaṁ uccāsayanamahāsayanaṁ, yassāhaṁ etarahi nikāmalābhī akicchalābhī akasiralābhī”ti. This is the noble high and luxurious bed that I get these days when I want, without trouble or difficulty.”
“Acchariyaṁ, bho gotama, abbhutaṁ, bho gotama. “It’s incredible, Master Gotama, it’s amazing! Ko cañño evarūpassa ariyassa uccāsayanamahāsayanassa nikāmalābhī bhavissati akicchalābhī akasiralābhī, aññatra bhotā gotamena. Who but Master Gotama could get such a noble high and luxurious bed when he wants, without trouble or difficulty?
Abhikkantaṁ, bho gotama, abhikkantaṁ, bho gotama. Excellent, Master Gotama! Excellent! 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. 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 clear eyes can see what’s there, Master Gotama has made the teaching clear in many ways. Ete mayaṁ bhavantaṁ gotamaṁ saraṇaṁ gacchāma dhammañca bhikkhusaṅghañca. We go for refuge to Master Gotama, to the Dhamma, and to the Saṅgha of bhikkhus. Upāsake no bhavaṁ gotamo dhāretu ajjatagge pāṇupete saraṇaṁ gate”ti. From this day forth, may Master Gotama remember us as lay followers who have gone for refuge for life.”
Tatiyaṁ.
Origin URL: https://suttas.hillsidehermitage.org/?q=an3.63