Scripture · Sanskrit Bible with the King James Version · the Pāli Canon
Middle Discourses 123 मज्झिमनिकाय 123
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Acchariyaabbhutasutta
Pāli in Devanagari; under each word its Roman pronunciation, syllable by syllable (ṃ = nasal hum). Tap a Pāli word for its meaning (PTS Pāli-English Dictionary); tap again to open it in the Pāli dictionary.
Verse: 123456789101112131415161718192021222324252627282930313233343536373839404142434445464748495051525354555657585960616263646566676869707172737475767778798081828384858687888990919293949596979899100101102103104105106107 · Hide pronunciation
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Middle Discourses 123
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अच्छरियअब्भुतसुत्तac·cha·ri·ya·ab·bhu·ta·sut·ta
Acchariyaabbhutasutta
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एकंe·kaṃ समयंsa·ma·yaṃ भगवाbha·ga·vā सावत्थियंsā·vat·thi·yaṃ विहरतिvi·ha·ra·ti जेतवनेje·ta·va·ne अनाथपिण्डिकस्सa·nā·tha·piṇ·ḍi·kas·sa आरामे।ā·rā·me
ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme.
At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.
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अथa·tha खोkho सम्बहुलानंsam·ba·hu·lā·naṃ भिक्खूनंbhik·khū·naṃ पच्छाभत्तंpac·chā·bhat·taṃ पिण्डपातपटिक्कन्तानंpiṇ·ḍa·pā·ta·pa·ṭik·kan·tā·naṃ उपट्ठानसालायंu·paṭ·ṭhā·na·sā·lā·yaṃ सन्निसिन्नानंsan·ni·sin·nā·naṃ सन्निपतितानंsan·ni·pa·ti·tā·naṃ अयमन्तराकथाa·ya·man·ta·rā·ka·thā उदपादि:u·da·pā·di
Atha kho sambahulānaṁ bhikkhūnaṁ pacchābhattaṁ piṇḍapātapaṭikkantānaṁ upaṭṭhānasālāyaṁ sannisinnānaṁ sannipatitānaṁ ayamantarākathā udapādi:
Then after the meal, on return from almsround, several mendicants sat together in the assembly hall and this discussion came up among them:
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“अच्छरियं,ac·cha·ri·yaṃ आवुसो,ā·vu·so अब्भुतं,ab·bhu·taṃ आवुसो।ā·vu·so तथागतस्सta·thā·ga·tas·sa महिद्धिकताma·hid·dhi·ka·tā महानुभावता,ma·hā·nu·bhā·va·tā
“acchariyaṁ, āvuso, abbhutaṁ, āvuso. Tathāgatassa mahiddhikatā mahānubhāvatā,
“It’s incredible, reverends, it’s amazing! The Realized One has such psychic power and might!
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यत्रyat·ra हिhi नामnā·ma तथागतोta·thā·ga·to अतीतेa·tī·te बुद्धेbud·dhe परिनिब्बुतेpa·ri·nib·bu·te छिन्नपपञ्चेchin·na·pa·pañ·ce छिन्नवटुमेchin·na·va·ṭu·me परियादिन्नवट्टेpa·ri·yā·din·na·vaṭ·ṭe सब्बदुक्खवीतिवत्तेsab·ba·duk·kha·vī·ti·vat·te जानिस्सति:jā·nis·sa·ti
yatra hi nāma tathāgato atīte buddhe parinibbute chinnapapañce chinnavaṭume pariyādinnavaṭṭe sabbadukkhavītivatte jānissati:
For he is able to know the Buddhas of the past who have become completely quenched, cut off proliferation, cut off the course, finished off the cycle, and passed beyond all suffering:
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‘एवंजच्चाe·vaṃ·jac·cā तेte भगवन्तोbha·ga·van·to अहेसुं’a·he·suṃ इतिपि,i·ti·pi ‘एवंनामाe·vaṃ·nā·mā तेte भगवन्तोbha·ga·van·to अहेसुं’a·he·suṃ इतिपि,i·ti·pi ‘एवङ्गोत्ताe·vaṅ·got·tā तेte भगवन्तोbha·ga·van·to अहेसुं’a·he·suṃ इतिपि,i·ti·pi ‘एवंसीलाe·vaṃ·sī·lā तेte भगवन्तोbha·ga·van·to अहेसुं’a·he·suṃ इतिपि,i·ti·pi ‘एवंधम्माe·vaṃ·dham·mā तेte भगवन्तोbha·ga·van·to अहेसुं’a·he·suṃ इतिपि,i·ti·pi ‘एवंपञ्ञाe·vaṃ·pañ·ñā तेte भगवन्तोbha·ga·van·to अहेसुं’a·he·suṃ इतिपि,i·ti·pi ‘एवंविहारीe·vaṃ·vi·hā·rī तेte भगवन्तोbha·ga·van·to अहेसुं’a·he·suṃ इतिपि,i·ti·pi ‘एवंविमुत्ताe·vaṃ·vi·mut·tā तेte भगवन्तोbha·ga·van·to अहेसुं’a·he·suṃ इतिपी”ति।i·ti·pī
‘evaṁjaccā te bhagavanto ahesuṁ’ itipi, ‘evaṁnāmā te bhagavanto ahesuṁ’ itipi, ‘evaṅgottā te bhagavanto ahesuṁ’ itipi, ‘evaṁsīlā te bhagavanto ahesuṁ’ itipi, ‘evaṁdhammā te bhagavanto ahesuṁ’ itipi, ‘evaṁpaññā te bhagavanto ahesuṁ’ itipi, ‘evaṁvihārī te bhagavanto ahesuṁ’ itipi, ‘evaṁvimuttā te bhagavanto ahesuṁ’ itipī”ti.
‘Such is the birth, names, clans, conduct, teachings, wisdom, meditation, and freedom of those Blessed Ones.’
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अथa·tha खोkho भगवाbha·ga·vā सायन्हसमयंsā·yan·ha·sa·ma·yaṃ पटिसल्लानाpa·ṭi·sal·lā·nā वुट्ठितोvuṭ·ṭhi·to येनुपट्ठानसालाye·nu·paṭ·ṭhā·na·sā·lā तेनुपसङ्कमि;te·nu·pa·saṅ·ka·mi उपसङ्कमित्वाu·pa·saṅ·ka·mit·vā पञ्ञत्तेpañ·ñat·te आसनेā·sa·ne निसीदि।ni·sī·di
Atha kho bhagavā sāyanhasamayaṁ paṭisallānā vuṭṭhito yenupaṭṭhānasālā tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi.
Then in the late afternoon, the Buddha came out of retreat, went to the assembly hall, sat down on the seat spread out,
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“कायkā·ya नुत्थ,nut·tha भिक्खवे,bhik·kha·ve एतरहिe·ta·ra·hi कथायka·thā·ya सन्निसिन्ना,san·ni·sin·nā काkā चca पनpa·na वोvo अन्तराकथाan·ta·rā·ka·thā विप्पकता”ति?vip·pa·ka·tā
“kāya nuttha, bhikkhave, etarahi kathāya sannisinnā, kā ca pana vo antarākathā vippakatā”ti?
“Mendicants, what were you sitting talking about just now? What conversation was left unfinished?”
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“इध,i·dha भन्ते,bhan·te अम्हाकंam·hā·kaṃ पच्छाभत्तंpac·chā·bhat·taṃ पिण्डपातपटिक्कन्तानंpiṇ·ḍa·pā·ta·pa·ṭik·kan·tā·naṃ उपट्ठानसालायंu·paṭ·ṭhā·na·sā·lā·yaṃ सन्निसिन्नानंsan·ni·sin·nā·naṃ सन्निपतितानंsan·ni·pa·ti·tā·naṃ अयमन्तराकथाa·ya·man·ta·rā·ka·thā उदपादि:u·da·pā·di
“Idha, bhante, amhākaṁ pacchābhattaṁ piṇḍapātapaṭikkantānaṁ upaṭṭhānasālāyaṁ sannisinnānaṁ sannipatitānaṁ ayamantarākathā udapādi:
So the mendicants told him what they had been talking about. The Buddha said,
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‘अच्छरियं,ac·cha·ri·yaṃ आवुसो,ā·vu·so अब्भुतं,ab·bhu·taṃ आवुसो,ā·vu·so तथागतस्सta·thā·ga·tas·sa महिद्धिकताma·hid·dhi·ka·tā महानुभावता,ma·hā·nu·bhā·va·tā यत्रyat·ra हिhi नामnā·ma तथागतोta·thā·ga·to अतीतेa·tī·te बुद्धेbud·dhe परिनिब्बुतेpa·ri·nib·bu·te छिन्नपपञ्चेchin·na·pa·pañ·ce छिन्नवटुमेchin·na·va·ṭu·me परियादिन्नवट्टेpa·ri·yā·din·na·vaṭ·ṭe सब्बदुक्खवीतिवत्तेsab·ba·duk·kha·vī·ti·vat·te जानिस्सति—jā·nis·sa·ti
‘acchariyaṁ, āvuso, abbhutaṁ, āvuso, tathāgatassa mahiddhikatā mahānubhāvatā, yatra hi nāma tathāgato atīte buddhe parinibbute chinnapapañce chinnavaṭume pariyādinnavaṭṭe sabbadukkhavītivatte jānissati—
(Pāli only)
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एवंजच्चाe·vaṃ·jac·cā तेte भगवन्तोbha·ga·van·to अहेसुंa·he·suṃ इतिपि,i·ti·pi एवंनामाe·vaṃ·nā·mā … एवङ्गोत्ताe·vaṅ·got·tā … एवंसीलाe·vaṃ·sī·lā … एवंधम्माe·vaṃ·dham·mā … एवंपञ्ञाe·vaṃ·pañ·ñā … एवंविहारीe·vaṃ·vi·hā·rī … एवंविमुत्ताe·vaṃ·vi·mut·tā तेte भगवन्तोbha·ga·van·to अहेसुंa·he·suṃ इतिपी’ति।i·ti·pī एवंe·vaṃ वुत्ते,vut·te भन्ते,bhan·te आयस्माā·yas·mā आनन्दोā·nan·do अम्हेam·he एतदवोच:e·ta·da·vo·ca
evaṁjaccā te bhagavanto ahesuṁ itipi, evaṁnāmā … evaṅgottā … evaṁsīlā … evaṁdhammā … evaṁpaññā … evaṁvihārī … evaṁvimuttā te bhagavanto ahesuṁ itipī’ti. Evaṁ vutte, bhante, āyasmā ānando amhe etadavoca:
(Pāli only)
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“तस्मातिहtas·mā·ti·ha तं,taṃ आनन्द,ā·nan·da भिय्योसोbhiy·yo·so मत्तायmat·tā·ya पटिभन्तुpa·ṭi·bhan·tu तथागतस्सta·thā·ga·tas·sa अच्छरियाac·cha·ri·yā अब्भुतधम्मा”ति।ab·bhu·ta·dham·mā
“tasmātiha taṁ, ānanda, bhiyyoso mattāya paṭibhantu tathāgatassa acchariyā abbhutadhammā”ti.
“Well then, Ānanda, say some more about the incredible and amazing qualities of the Realized One.”
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यम्पि,yam·pi भन्ते,bhan·te सतोsa·to सम्पजानोsam·pa·jā·no बोधिसत्तोbo·dhi·sat·to तुसितंtu·si·taṃ कायंkā·yaṃ उपपज्जिu·pa·paj·ji इदम्पाहं,i·dam·pā·haṃ भन्ते,bhan·te भगवतोbha·ga·va·to अच्छरियंac·cha·ri·yaṃ अब्भुतधम्मंab·bhu·ta·dham·maṃ धारेमि।dhā·re·mi
Yampi, bhante, sato sampajāno bodhisatto tusitaṁ kāyaṁ upapajji idampāhaṁ, bhante, bhagavato acchariyaṁ abbhutadhammaṁ dhāremi.
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यम्पि,yam·pi भन्ते,bhan·te सतोsa·to सम्पजानोsam·pa·jā·no बोधिसत्तोbo·dhi·sat·to तुसितेtu·si·te कायेkā·ye अट्ठासिaṭ·ṭhā·si इदम्पाहं,i·dam·pā·haṃ भन्ते,bhan·te भगवतोbha·ga·va·to अच्छरियंac·cha·ri·yaṃ अब्भुतधम्मंab·bhu·ta·dham·maṃ धारेमि।dhā·re·mi
Yampi, bhante, sato sampajāno bodhisatto tusite kāye aṭṭhāsi idampāhaṁ, bhante, bhagavato acchariyaṁ abbhutadhammaṁ dhāremi.
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यम्पि,yam·pi भन्ते,bhan·te यावतायुकंyā·va·tā·yu·kaṃ बोधिसत्तोbo·dhi·sat·to तुसितेtu·si·te कायेkā·ye अट्ठासिaṭ·ṭhā·si इदम्पाहं,i·dam·pā·haṃ भन्ते,bhan·te भगवतोbha·ga·va·to अच्छरियंac·cha·ri·yaṃ अब्भुतधम्मंab·bhu·ta·dham·maṃ धारेमि।dhā·re·mi
Yampi, bhante, yāvatāyukaṁ bodhisatto tusite kāye aṭṭhāsi idampāhaṁ, bhante, bhagavato acchariyaṁ abbhutadhammaṁ dhāremi.
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‘सतोsa·to सम्पजानो,sam·pa·jā·no आनन्द,ā·nan·da बोधिसत्तोbo·dhi·sat·to तुसिता,tu·si·tā कायाkā·yā चवित्वाca·vit·vā मातुकुच्छिंmā·tu·kuc·chiṃ ओक्कमी’ति।ok·ka·mī
‘sato sampajāno, ānanda, bodhisatto tusitā, kāyā cavitvā mātukucchiṁ okkamī’ti.
‘Mindful and aware, the being intent on awakening passed away from the host of joyful gods and was conceived in his mother’s womb.’
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यम्पि,yam·pi भन्ते,bhan·te सतोsa·to सम्पजानोsam·pa·jā·no बोधिसत्तोbo·dhi·sat·to तुसिताtu·si·tā कायाkā·yā चवित्वाca·vit·vā मातुकुच्छिंmā·tu·kuc·chiṃ ओक्कमिok·ka·mi इदम्पाहं,i·dam·pā·haṃ भन्ते,bhan·te भगवतोbha·ga·va·to अच्छरियंac·cha·ri·yaṃ अब्भुतधम्मंab·bhu·ta·dham·maṃ धारेमि।dhā·re·mi
Yampi, bhante, sato sampajāno bodhisatto tusitā kāyā cavitvā mātukucchiṁ okkami idampāhaṁ, bhante, bhagavato acchariyaṁ abbhutadhammaṁ dhāremi.
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‘यदा,ya·dā आनन्द,ā·nan·da बोधिसत्तोbo·dhi·sat·to तुसिताtu·si·tā कायाkā·yā चवित्वाca·vit·vā मातुकुच्छिंmā·tu·kuc·chiṃ ओक्कमति,ok·ka·ma·ti
‘yadā, ānanda, bodhisatto tusitā kāyā cavitvā mātukucchiṁ okkamati,
‘When the being intent on awakening passes away from the host of joyful gods, he is conceived in his mother’s womb.
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अथa·tha सदेवकेsa·de·va·ke लोकेlo·ke समारकेsa·mā·ra·ke सब्रह्मकेsab·rah·ma·ke सस्समणब्राह्मणियाsas·sa·ma·ṇab·rāh·ma·ṇi·yā पजायpa·jā·ya सदेवमनुस्सायsa·de·va·ma·nus·sā·ya अप्पमाणोap·pa·mā·ṇo उळारोu·ḷā·ro ओभासोo·bhā·so लोकेlo·ke पातुभवतिpā·tu·bha·va·ti अतिक्कम्मेवa·tik·kam·me·va देवानंde·vā·naṃ देवानुभावं।de·vā·nu·bhā·vaṃ
atha sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya appamāṇo uḷāro obhāso loke pātubhavati atikkammeva devānaṁ devānubhāvaṁ.
And then—in this world with its gods, Māras, and divinities, this population with its ascetics and brahmins, gods and humans—an immeasurable, magnificent light appears, surpassing the glory of the gods.
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यापिyā·pi ताtā लोकन्तरिकाlo·kan·ta·ri·kā अघाa·ghā असंवुताa·saṃ·vu·tā अन्धकाराan·dha·kā·rā अन्धकारतिमिसा,an·dha·kā·ra·ti·mi·sā यत्थपिमेyat·tha·pi·me चन्दिमसूरियाcan·di·ma·sū·ri·yā एवंमहिद्धिकाe·vaṃ·ma·hid·dhi·kā एवंमहानुभावाe·vaṃ·ma·hā·nu·bhā·vā आभायā·bhā·ya नानुभोन्तिnā·nu·bhon·ti तत्थपिtat·tha·pi अप्पमाणोap·pa·mā·ṇo उळारोu·ḷā·ro ओभासोo·bhā·so लोकेlo·ke पातुभवतिpā·tu·bha·va·ti अतिक्कम्मेवa·tik·kam·me·va देवानंde·vā·naṃ देवानुभावं।de·vā·nu·bhā·vaṃ
Yāpi tā lokantarikā aghā asaṁvutā andhakārā andhakāratimisā, yatthapime candimasūriyā evaṁmahiddhikā evaṁmahānubhāvā ābhāya nānubhonti tatthapi appamāṇo uḷāro obhāso loke pātubhavati atikkammeva devānaṁ devānubhāvaṁ.
Even in the boundless gloom of interstellar space—so utterly dark that even the luminosity of the moon and the sun, so mighty and powerful, makes no impression—an immeasurable, magnificent light appears, surpassing the glory of the gods.
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येपिye·pi तत्थtat·tha सत्ताsat·tā उपपन्नाu·pa·pan·nā तेपिte·pi तेनोभासेनte·no·bhā·se·na अञ्ञमञ्ञंañ·ña·mañ·ñaṃ सञ्जानन्ति—अञ्ञेपिsañ·jā·nan·ti किर,ki·ra भो,bho सन्तिsan·ti सत्ताsat·tā इधूपपन्नाति।i·dhū·pa·pan·nā·ti
Yepi tattha sattā upapannā tepi tenobhāsena aññamaññaṁ sañjānanti—aññepi kira, bho, santi sattā idhūpapannāti.
And even the sentient beings reborn there recognize each other by that light: “So, it seems other sentient beings have been reborn here!”
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अयञ्चa·yañ·ca दससहस्सीda·sa·sa·has·sī लोकधातुlo·ka·dhā·tu सङ्कम्पतिsaṅ·kam·pa·ti सम्पकम्पतिsam·pa·kam·pa·ti सम्पवेधतिsam·pa·ve·dha·ti अप्पमाणोap·pa·mā·ṇo चca उळारोu·ḷā·ro ओभासोo·bhā·so लोकेlo·ke पातुभवतिpā·tu·bha·va·ti अतिक्कम्मेवa·tik·kam·me·va देवानंde·vā·naṃ देवानुभावन्’ति।de·vā·nu·bhā·van
Ayañca dasasahassī lokadhātu saṅkampati sampakampati sampavedhati appamāṇo ca uḷāro obhāso loke pātubhavati atikkammeva devānaṁ devānubhāvan’ti.
And this ten-thousandfold galaxy shakes and rocks and trembles. And an immeasurable, magnificent light appears in the world, surpassing the glory of the gods.’
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‘यदा,ya·dā आनन्द,ā·nan·da बोधिसत्तोbo·dhi·sat·to मातुकुच्छिंmā·tu·kuc·chiṃ ओक्कन्तोok·kan·to होति,ho·ti चत्तारोcat·tā·ro देवपुत्ताde·va·put·tā चतुद्दिसंca·tud·di·saṃ आरक्खायā·rak·khā·ya उपगच्छन्ति—माu·pa·gac·chan·ti नंnaṃ बोधिसत्तंbo·dhi·sat·taṃ वाvā बोधिसत्तमातरंbo·dhi·sat·ta·mā·ta·raṃ वाvā मनुस्सोma·nus·so वाvā अमनुस्सोa·ma·nus·so वाvā कोचिko·ci वाvā विहेठेसी’ति।vi·he·ṭhe·sī
‘yadā, ānanda, bodhisatto mātukucchiṁ okkanto hoti, cattāro devaputtā catuddisaṁ ārakkhāya upagacchanti—mā naṁ bodhisattaṁ vā bodhisattamātaraṁ vā manusso vā amanusso vā koci vā viheṭhesī’ti.
‘When the being intent on awakening is conceived in his mother’s womb, four godlings approach to guard the four quarters, so that no human or non-human or anyone at all shall harm the being intent on awakening or his mother.’
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‘यदा,ya·dā आनन्द,ā·nan·da बोधिसत्तोbo·dhi·sat·to मातुकुच्छिंmā·tu·kuc·chiṃ ओक्कन्तोok·kan·to होति,ho·ti पकतियाpa·ka·ti·yā सीलवतीsī·la·va·tī बोधिसत्तमाताbo·dhi·sat·ta·mā·tā होतिho·ti विरताvi·ra·tā पाणातिपाताpā·ṇā·ti·pā·tā विरताvi·ra·tā अदिन्नादानाa·din·nā·dā·nā विरताvi·ra·tā कामेसुमिच्छाचाराkā·me·su·mic·chā·cā·rā विरताvi·ra·tā मुसावादाmu·sā·vā·dā विरताvi·ra·tā सुरामेरयमज्जपमादट्ठाना’ति।su·rā·me·ra·ya·maj·ja·pa·mā·daṭ·ṭhā·nā
‘yadā, ānanda, bodhisatto mātukucchiṁ okkanto hoti, pakatiyā sīlavatī bodhisattamātā hoti viratā pāṇātipātā viratā adinnādānā viratā kāmesumicchācārā viratā musāvādā viratā surāmerayamajjapamādaṭṭhānā’ti.
‘When the being intent on awakening is conceived in his mother’s womb, she becomes naturally ethical. She refrains from killing living creatures, stealing, sexual misconduct, lying, and beer, wine, and liquor intoxicants.’
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‘यदा,ya·dā आनन्द,ā·nan·da बोधिसत्तोbo·dhi·sat·to मातुकुच्छिंmā·tu·kuc·chiṃ ओक्कन्तोok·kan·to होति,ho·ti नna बोधिसत्तमातुbo·dhi·sat·ta·mā·tu पुरिसेसुpu·ri·se·su मानसंmā·na·saṃ उप्पज्जतिup·paj·ja·ti कामगुणूपसंहितं,kā·ma·gu·ṇū·pa·saṃ·hi·taṃ अनतिक्कमनीयाa·na·tik·ka·ma·nī·yā चca बोधिसत्तमाताbo·dhi·sat·ta·mā·tā होतिho·ti केनचिke·na·ci पुरिसेनpu·ri·se·na रत्तचित्तेना’ति।rat·ta·cit·te·nā
‘yadā, ānanda, bodhisatto mātukucchiṁ okkanto hoti, na bodhisattamātu purisesu mānasaṁ uppajjati kāmaguṇūpasaṁhitaṁ, anatikkamanīyā ca bodhisattamātā hoti kenaci purisena rattacittenā’ti.
‘When the being intent on awakening is conceived in his mother’s womb, she no longer thinks of men in a sexual way, and she cannot be violated by a man of lustful intent.’
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‘यदा,ya·dā आनन्द,ā·nan·da बोधिसत्तोbo·dhi·sat·to मातुकुच्छिंmā·tu·kuc·chiṃ ओक्कन्तोok·kan·to होति,ho·ti लाभिनीlā·bhi·nī बोधिसत्तमाताbo·dhi·sat·ta·mā·tā होतिho·ti पञ्चन्नंpañ·can·naṃ कामगुणानं।kā·ma·gu·ṇā·naṃ साsā पञ्चहिpañ·ca·hi कामगुणेहिkā·ma·gu·ṇe·hi समप्पिताsa·map·pi·tā समङ्गीभूताsa·maṅ·gī·bhū·tā परिचारेती’ति।pa·ri·cā·re·tī
‘yadā, ānanda, bodhisatto mātukucchiṁ okkanto hoti, lābhinī bodhisattamātā hoti pañcannaṁ kāmaguṇānaṁ. Sā pañcahi kāmaguṇehi samappitā samaṅgībhūtā paricāretī’ti.
‘When the being intent on awakening is conceived in his mother’s womb, she obtains the five kinds of sensual stimulation and amuses herself, supplied and provided with them.’
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‘यदा,ya·dā आनन्द,ā·nan·da बोधिसत्तोbo·dhi·sat·to मातुकुच्छिंmā·tu·kuc·chiṃ ओक्कन्तोok·kan·to होति,ho·ti नna बोधिसत्तमातुbo·dhi·sat·ta·mā·tu कोचिदेवko·ci·de·va आबाधोā·bā·dho उप्पज्जति;up·paj·ja·ti सुखिनीsu·khi·nī बोधिसत्तमाताbo·dhi·sat·ta·mā·tā होतिho·ti अकिलन्तकाया;a·ki·lan·ta·kā·yā बोधिसत्तञ्चbo·dhi·sat·tañ·ca बोधिसत्तमाताbo·dhi·sat·ta·mā·tā तिरोकुच्छिगतंti·ro·kuc·chi·ga·taṃ पस्सतिpas·sa·ti सब्बङ्गपच्चङ्गंsab·baṅ·ga·pac·caṅ·gaṃ अहीनिन्द्रियं।a·hī·nin·dri·yaṃ
‘yadā, ānanda, bodhisatto mātukucchiṁ okkanto hoti, na bodhisattamātu kocideva ābādho uppajjati; sukhinī bodhisattamātā hoti akilantakāyā; bodhisattañca bodhisattamātā tirokucchigataṁ passati sabbaṅgapaccaṅgaṁ ahīnindriyaṁ.
‘When the being intent on awakening is conceived in his mother’s womb, no afflictions beset her. She’s happy and free of bodily fatigue. And she sees the being intent on awakening in her womb, whole in his major and minor limbs, not deficient in any faculty.
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सेय्यथापि,sey·ya·thā·pi आनन्द,ā·nan·da मणिma·ṇi वेळुरियोve·ḷu·ri·yo सुभोsu·bho जातिमाjā·ti·mā अट्ठंसोaṭ·ṭhaṃ·so सुपरिकम्मकतो।su·pa·ri·kam·ma·ka·to तत्रास्सtat·rās·sa सुत्तंsut·taṃ आवुतंā·vu·taṃ नीलंnī·laṃ वाvā पीतंpī·taṃ वाvā लोहितंlo·hi·taṃ वाvā ओदातंo·dā·taṃ वाvā पण्डुसुत्तंpaṇ·ḍu·sut·taṃ वा।vā
Seyyathāpi, ānanda, maṇi veḷuriyo subho jātimā aṭṭhaṁso suparikammakato. Tatrāssa suttaṁ āvutaṁ nīlaṁ vā pītaṁ vā lohitaṁ vā odātaṁ vā paṇḍusuttaṁ vā.
Suppose there was a beryl gem that was naturally lustrous, eight-faceted, well-worked. And it was strung with a thread of blue, yellow, red, white, or golden brown.
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तमेनंta·me·naṃ चक्खुमाcak·khu·mā पुरिसोpu·ri·so हत्थेhat·the करित्वाka·rit·vā पच्चवेक्खेय्य—अयंpac·ca·vek·khey·ya खोkho मणिma·ṇi वेळुरियोve·ḷu·ri·yo सुभोsu·bho जातिमाjā·ti·mā अट्ठंसोaṭ·ṭhaṃ·so सुपरिकम्मकतो,su·pa·ri·kam·ma·ka·to तत्रिदंtat·ri·daṃ सुत्तंsut·taṃ आवुतंā·vu·taṃ नीलंnī·laṃ वाvā पीतंpī·taṃ वाvā लोहितंlo·hi·taṃ वाvā ओदातंo·dā·taṃ वाvā पण्डुसुत्तंpaṇ·ḍu·sut·taṃ वाति।vā·ti
Tamenaṁ cakkhumā puriso hatthe karitvā paccavekkheyya—ayaṁ kho maṇi veḷuriyo subho jātimā aṭṭhaṁso suparikammakato, tatridaṁ suttaṁ āvutaṁ nīlaṁ vā pītaṁ vā lohitaṁ vā odātaṁ vā paṇḍusuttaṁ vāti.
And a person with clear eyes were to take it in their hand and examine it: “This beryl gem is naturally lustrous, eight-faceted, well-worked. And it’s strung with a thread of blue, yellow, red, white, or golden brown.”
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एवमेवe·va·me·va खो,kho आनन्द,ā·nan·da यदाya·dā बोधिसत्तोbo·dhi·sat·to मातुकुच्छिंmā·tu·kuc·chiṃ ओक्कन्तोok·kan·to होति,ho·ti नna बोधिसत्तमातुbo·dhi·sat·ta·mā·tu कोचिदेवko·ci·de·va आबाधोā·bā·dho उप्पज्जति;up·paj·ja·ti सुखिनीsu·khi·nī बोधिसत्तमाताbo·dhi·sat·ta·mā·tā होतिho·ti अकिलन्तकाया;a·ki·lan·ta·kā·yā बोधिसत्तञ्चbo·dhi·sat·tañ·ca बोधिसत्तमाताbo·dhi·sat·ta·mā·tā तिरोकुच्छिगतंti·ro·kuc·chi·ga·taṃ पस्सतिpas·sa·ti सब्बङ्गपच्चङ्गंsab·baṅ·ga·pac·caṅ·gaṃ अहीनिन्द्रियन्’ति।a·hī·nin·dri·yan
Evameva kho, ānanda, yadā bodhisatto mātukucchiṁ okkanto hoti, na bodhisattamātu kocideva ābādho uppajjati; sukhinī bodhisattamātā hoti akilantakāyā; bodhisattañca bodhisattamātā tirokucchigataṁ passati sabbaṅgapaccaṅgaṁ ahīnindriyan’ti.
In the same way, when the being intent on awakening is conceived in his mother’s womb, no afflictions beset her. She’s happy and free of bodily fatigue. And she sees the being intent on awakening in her womb, whole in his major and minor limbs, not deficient in any faculty.’
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‘सत्ताहजाते,sat·tā·ha·jā·te आनन्द,ā·nan·da बोधिसत्तेbo·dhi·sat·te बोधिसत्तमाताbo·dhi·sat·ta·mā·tā कालंkā·laṃ करोति,ka·ro·ti तुसितंtu·si·taṃ कायंkā·yaṃ उपपज्जती’ति।u·pa·paj·ja·tī
‘sattāhajāte, ānanda, bodhisatte bodhisattamātā kālaṁ karoti, tusitaṁ kāyaṁ upapajjatī’ti.
‘Seven days after the being intent on awakening is born, his mother passes away and is reborn in the host of joyful gods.’
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‘यथाya·thā खोkho पनानन्द,pa·nā·nan·da अञ्ञाañ·ñā इत्थिकाit·thi·kā नवna·va वाvā दसda·sa वाvā मासेmā·se गब्भंgab·bhaṃ कुच्छिनाkuc·chi·nā परिहरित्वाpa·ri·ha·rit·vā विजायन्ति,vi·jā·yan·ti नna हेवंhe·vaṃ बोधिसत्तंbo·dhi·sat·taṃ बोधिसत्तमाताbo·dhi·sat·ta·mā·tā विजायति।vi·jā·ya·ti दसेवda·se·va मासानिmā·sā·ni बोधिसत्तंbo·dhi·sat·taṃ बोधिसत्तमाताbo·dhi·sat·ta·mā·tā कुच्छिनाkuc·chi·nā परिहरित्वाpa·ri·ha·rit·vā विजायती’ति।vi·jā·ya·tī
‘yathā kho panānanda, aññā itthikā nava vā dasa vā māse gabbhaṁ kucchinā pariharitvā vijāyanti, na hevaṁ bodhisattaṁ bodhisattamātā vijāyati. Daseva māsāni bodhisattaṁ bodhisattamātā kucchinā pariharitvā vijāyatī’ti.
‘Other women carry the infant in the womb for nine or ten months before giving birth. Not so the mother of the being intent on awakening. She gives birth after exactly ten months.’
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‘यथाya·thā खोkho पनानन्द,pa·nā·nan·da अञ्ञाañ·ñā इत्थिकाit·thi·kā निसिन्नाni·sin·nā वाvā निपन्नाni·pan·nā वाvā विजायन्ति,vi·jā·yan·ti नna हेवंhe·vaṃ बोधिसत्तंbo·dhi·sat·taṃ बोधिसत्तमाताbo·dhi·sat·ta·mā·tā विजायति।vi·jā·ya·ti ठितावṭhi·tā·va बोधिसत्तंbo·dhi·sat·taṃ बोधिसत्तमाताbo·dhi·sat·ta·mā·tā विजायती’ति।vi·jā·ya·tī
‘yathā kho panānanda, aññā itthikā nisinnā vā nipannā vā vijāyanti, na hevaṁ bodhisattaṁ bodhisattamātā vijāyati. Ṭhitāva bodhisattaṁ bodhisattamātā vijāyatī’ti.
‘Other women give birth while sitting or lying down. Not so the mother of the being intent on awakening. She only gives birth standing up.’
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‘यदा,ya·dā आनन्द,ā·nan·da बोधिसत्तोbo·dhi·sat·to मातुकुच्छिम्हाmā·tu·kuc·chim·hā निक्खमति,nik·kha·ma·ti देवाde·vā नंnaṃ पठमंpa·ṭha·maṃ पटिग्गण्हन्तिpa·ṭig·gaṇ·han·ti पच्छाpac·chā मनुस्सा’ति।ma·nus·sā
‘yadā, ānanda, bodhisatto mātukucchimhā nikkhamati, devā naṁ paṭhamaṁ paṭiggaṇhanti pacchā manussā’ti.
‘When the being intent on awakening emerges from his mother’s womb, gods receive him first, then humans.’
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‘यदा,ya·dā आनन्द,ā·nan·da बोधिसत्तोbo·dhi·sat·to मातुकुच्छिम्हाmā·tu·kuc·chim·hā निक्खमति,nik·kha·ma·ti अप्पत्तोवap·pat·to·va बोधिसत्तोbo·dhi·sat·to पथविंpa·tha·viṃ होति,ho·ti चत्तारोcat·tā·ro नंnaṃ देवपुत्ताde·va·put·tā पटिग्गहेत्वाpa·ṭig·ga·het·vā मातुmā·tu पुरतोpu·ra·to ठपेन्ति—अत्तमना,ṭha·pen·ti देवि,de·vi होहि;ho·hi महेसक्खोma·he·sak·kho तेte पुत्तोput·to उप्पन्नो’ति।up·pan·no
‘yadā, ānanda, bodhisatto mātukucchimhā nikkhamati, appattova bodhisatto pathaviṁ hoti, cattāro naṁ devaputtā paṭiggahetvā mātu purato ṭhapenti—attamanā, devi, hohi; mahesakkho te putto uppanno’ti.
‘When the being intent on awakening emerges from his mother’s womb, before he reaches the ground, four godlings receive him and place him before his mother, saying: “Rejoice, O Queen! An illustrious son is born to you.”’
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‘यदा,ya·dā आनन्द,ā·nan·da बोधिसत्तोbo·dhi·sat·to मातुकुच्छिम्हाmā·tu·kuc·chim·hā निक्खमति,nik·kha·ma·ti विसदोवvi·sa·do·va निक्खमतिnik·kha·ma·ti अमक्खितोa·mak·khi·to उदेनu·de·na अमक्खितोa·mak·khi·to सेम्हेनsem·he·na अमक्खितोa·mak·khi·to रुहिरेनru·hi·re·na अमक्खितोa·mak·khi·to केनचिke·na·ci असुचिनाa·su·ci·nā सुद्धोsud·dho विसदो।vi·sa·do
‘yadā, ānanda, bodhisatto mātukucchimhā nikkhamati, visadova nikkhamati amakkhito udena amakkhito semhena amakkhito ruhirena amakkhito kenaci asucinā suddho visado.
‘When the being intent on awakening emerges from his mother’s womb, he emerges already clean, unsoiled by waters, mucus, blood, or any other kind of impurity, pure and clean.
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सेय्यथापि,sey·ya·thā·pi आनन्द,ā·nan·da मणिरतनंma·ṇi·ra·ta·naṃ कासिकेkā·si·ke वत्थेvat·the निक्खित्तंnik·khit·taṃ नेवne·va मणिरतनंma·ṇi·ra·ta·naṃ कासिकंkā·si·kaṃ वत्थंvat·thaṃ मक्खेतिmak·khe·ti नापिnā·pi कासिकंkā·si·kaṃ वत्थंvat·thaṃ मणिरतनंma·ṇi·ra·ta·naṃ मक्खेति।mak·khe·ti
Seyyathāpi, ānanda, maṇiratanaṁ kāsike vatthe nikkhittaṁ neva maṇiratanaṁ kāsikaṁ vatthaṁ makkheti nāpi kāsikaṁ vatthaṁ maṇiratanaṁ makkheti.
Suppose a jewel-treasure was placed on a cloth from Kāsi. The jewel would not soil the cloth, nor would the cloth soil the jewel.
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उभिन्नंu·bhin·naṃ सुद्धत्ता।sud·dhat·tā
Ubhinnaṁ suddhattā.
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एवमेवe·va·me·va खो,kho आनन्द,ā·nan·da यदाya·dā बोधिसत्तोbo·dhi·sat·to मातुकुच्छिम्हाmā·tu·kuc·chim·hā निक्खमति,nik·kha·ma·ti विसदोवvi·sa·do·va निक्खमतिnik·kha·ma·ti अमक्खितोa·mak·khi·to उदेनu·de·na अमक्खितोa·mak·khi·to सेम्हेनsem·he·na अमक्खितोa·mak·khi·to रुहिरेनru·hi·re·na अमक्खितोa·mak·khi·to केनचिke·na·ci असुचिनाa·su·ci·nā सुद्धोsud·dho विसदो’ति।vi·sa·do
Evameva kho, ānanda, yadā bodhisatto mātukucchimhā nikkhamati, visadova nikkhamati amakkhito udena amakkhito semhena amakkhito ruhirena amakkhito kenaci asucinā suddho visado’ti.
In the same way, when the being intent on awakening emerges from his mother’s womb, he emerges already clean, unsoiled by waters, mucus, blood, or any other kind of impurity, pure and clean.’
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‘यदा,ya·dā आनन्द,ā·nan·da बोधिसत्तोbo·dhi·sat·to मातुकुच्छिम्हाmā·tu·kuc·chim·hā निक्खमति,nik·kha·ma·ti द्वेdve उदकस्सu·da·kas·sa धाराdhā·rā अन्तलिक्खाan·ta·lik·khā पातुभवन्ति—एकाpā·tu·bha·van·ti सीतस्स,sī·tas·sa एकाe·kā उण्हस्स;uṇ·has·sa येनye·na बोधिसत्तस्सbo·dhi·sat·tas·sa उदककिच्चंu·da·ka·kic·caṃ करोन्तिka·ron·ti मातुmā·tu चा’ति।cā
‘yadā, ānanda, bodhisatto mātukucchimhā nikkhamati, dve udakassa dhārā antalikkhā pātubhavanti—ekā sītassa, ekā uṇhassa; yena bodhisattassa udakakiccaṁ karonti mātu cā’ti.
‘When the being intent on awakening emerges from his mother’s womb, two showers of water appear from the sky, one cool, one warm, for bathing the being intent on awakening and his mother.’
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‘सम्पतिजातो,sam·pa·ti·jā·to आनन्द,ā·nan·da बोधिसत्तोbo·dhi·sat·to समेहिsa·me·hi पादेहिpā·de·hi पथवियंpa·tha·vi·yaṃ पतिट्ठहित्वाpa·tiṭ·ṭha·hit·vā उत्तराभिमुखोut·ta·rā·bhi·mu·kho सत्तपदवीतिहारेनsat·ta·pa·da·vī·ti·hā·re·na गच्छति,gac·cha·ti सेतम्हिse·tam·hi छत्तेchat·te अनुधारियमाने,a·nu·dhā·ri·ya·mā·ne सब्बाsab·bā चca दिसाdi·sā विलोकेति,vi·lo·ke·ti आसभिञ्चā·sa·bhiñ·ca वाचंvā·caṃ भासति—अग्गोहमस्मिbhā·sa·ti लोकस्स,lo·kas·sa जेट्ठोहमस्मिjeṭ·ṭho·ha·mas·mi लोकस्स,lo·kas·sa सेट्ठोहमस्मिseṭ·ṭho·ha·mas·mi लोकस्स।lo·kas·sa अयमन्तिमाa·ya·man·ti·mā जाति,jā·ti नत्थिnat·thi दानिdā·ni पुनब्भवो’ति।pu·nab·bha·vo
‘sampatijāto, ānanda, bodhisatto samehi pādehi pathaviyaṁ patiṭṭhahitvā uttarābhimukho sattapadavītihārena gacchati, setamhi chatte anudhāriyamāne, sabbā ca disā viloketi, āsabhiñca vācaṁ bhāsati—aggohamasmi lokassa, jeṭṭhohamasmi lokassa, seṭṭhohamasmi lokassa. Ayamantimā jāti, natthi dāni punabbhavo’ti.
‘As soon as he’s born, the being intent on awakening stands firm with his own feet on the ground. Facing north, he takes seven strides with a white parasol held above him, surveys all quarters, and makes this dramatic proclamation: “I am the foremost in the world! I am the eldest in the world! I am the first in the world! This is my last rebirth; now there’ll be no more future lives.”’
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‘यदा,ya·dā आनन्द,ā·nan·da बोधिसत्तोbo·dhi·sat·to मातुकुच्छिम्हाmā·tu·kuc·chim·hā निक्खमति,nik·kha·ma·ti अथa·tha सदेवकेsa·de·va·ke लोकेlo·ke समारकेsa·mā·ra·ke सब्रह्मकेsab·rah·ma·ke सस्समणब्राह्मणियाsas·sa·ma·ṇab·rāh·ma·ṇi·yā पजायpa·jā·ya सदेवमनुस्सायsa·de·va·ma·nus·sā·ya अप्पमाणोap·pa·mā·ṇo उळारोu·ḷā·ro ओभासोo·bhā·so लोकेlo·ke पातुभवतिpā·tu·bha·va·ti अतिक्कम्मेवa·tik·kam·me·va देवानंde·vā·naṃ देवानुभावं।de·vā·nu·bhā·vaṃ
‘yadā, ānanda, bodhisatto mātukucchimhā nikkhamati, atha sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya appamāṇo uḷāro obhāso loke pātubhavati atikkammeva devānaṁ devānubhāvaṁ.
‘When the being intent on awakening emerges from his mother’s womb, then—in this world with its gods, Māras, and divinities, this population with its ascetics and brahmins, gods and humans—an immeasurable, magnificent light appears, surpassing the glory of the gods.
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यापिyā·pi ताtā लोकन्तरिकाlo·kan·ta·ri·kā अघाa·ghā असंवुताa·saṃ·vu·tā अन्धकाराan·dha·kā·rā अन्धकारतिमिसाan·dha·kā·ra·ti·mi·sā यत्थपिमेyat·tha·pi·me चन्दिमसूरियाcan·di·ma·sū·ri·yā एवंमहिद्धिकाe·vaṃ·ma·hid·dhi·kā एवंमहानुभावाe·vaṃ·ma·hā·nu·bhā·vā आभायā·bhā·ya नानुभोन्तिnā·nu·bhon·ti तत्थपिtat·tha·pi अप्पमाणोap·pa·mā·ṇo उळारोu·ḷā·ro ओभासोo·bhā·so लोकेlo·ke पातुभवतिpā·tu·bha·va·ti अतिक्कम्मेवa·tik·kam·me·va देवानंde·vā·naṃ देवानुभावं।de·vā·nu·bhā·vaṃ
Yāpi tā lokantarikā aghā asaṁvutā andhakārā andhakāratimisā yatthapime candimasūriyā evaṁmahiddhikā evaṁmahānubhāvā ābhāya nānubhonti tatthapi appamāṇo uḷāro obhāso loke pātubhavati atikkammeva devānaṁ devānubhāvaṁ.
Even in the boundless gloom of interstellar space—so utterly dark that even the luminosity of the moon and the sun, so mighty and powerful, makes no impression—an immeasurable, magnificent light appears, surpassing the glory of the gods.
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येपिye·pi तत्थtat·tha सत्ताsat·tā उपपन्नाu·pa·pan·nā तेपिte·pi तेनोभासेनte·no·bhā·se·na अञ्ञमञ्ञंañ·ña·mañ·ñaṃ सञ्जानन्ति—अञ्ञेपिsañ·jā·nan·ti किर,ki·ra भो,bho सन्तिsan·ti सत्ताsat·tā इधूपपन्नाति।i·dhū·pa·pan·nā·ti
Yepi tattha sattā upapannā tepi tenobhāsena aññamaññaṁ sañjānanti—aññepi kira, bho, santi sattā idhūpapannāti.
And the sentient beings reborn there recognize each other by that light: “So, it seems other sentient beings have been reborn here!”
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अयञ्चa·yañ·ca दससहस्सीda·sa·sa·has·sī लोकधातुlo·ka·dhā·tu सङ्कम्पतिsaṅ·kam·pa·ti सम्पकम्पतिsam·pa·kam·pa·ti सम्पवेधति,sam·pa·ve·dha·ti अप्पमाणोap·pa·mā·ṇo चca उळारोu·ḷā·ro ओभासोo·bhā·so लोकेlo·ke पातुभवतिpā·tu·bha·va·ti अतिक्कम्मेवa·tik·kam·me·va देवानंde·vā·naṃ देवानुभावन्’ति।de·vā·nu·bhā·van
Ayañca dasasahassī lokadhātu saṅkampati sampakampati sampavedhati, appamāṇo ca uḷāro obhāso loke pātubhavati atikkammeva devānaṁ devānubhāvan’ti.
And this ten-thousandfold galaxy shakes and rocks and trembles. And an immeasurable, magnificent light appears in the world, surpassing the glory of the gods.’
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यम्पि,yam·pi भन्तेbhan·te …पे…pe इदम्पाहं,i·dam·pā·haṃ भन्ते,bhan·te भगवतोbha·ga·va·to अच्छरियंac·cha·ri·yaṃ अब्भुतधम्मंab·bhu·ta·dham·maṃ धारेमी”ति।dhā·re·mī
Yampi, bhante …pe… idampāhaṁ, bhante, bhagavato acchariyaṁ abbhutadhammaṁ dhāremī”ti.
This too I remember as an incredible and amazing quality of the Buddha.”
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“तस्मातिहtas·mā·ti·ha त्वं,tvaṃ आनन्द,ā·nan·da इदम्पिi·dam·pi तथागतस्सta·thā·ga·tas·sa अच्छरियंac·cha·ri·yaṃ अब्भुतधम्मंab·bhu·ta·dham·maṃ धारेहि।dhā·re·hi
“Tasmātiha tvaṁ, ānanda, idampi tathāgatassa acchariyaṁ abbhutadhammaṁ dhārehi.
“Well then, Ānanda, you should also remember this as an incredible and amazing quality of the Realized One.
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इधानन्द,i·dhā·nan·da तथागतस्सta·thā·ga·tas·sa विदिताvi·di·tā वेदनाve·da·nā उप्पज्जन्ति,up·paj·jan·ti विदिताvi·di·tā उपट्ठहन्ति,u·paṭ·ṭha·han·ti विदिताvi·di·tā अब्भत्थंab·bhat·thaṃ गच्छन्ति;gac·chan·ti
Idhānanda, tathāgatassa viditā vedanā uppajjanti, viditā upaṭṭhahanti, viditā abbhatthaṁ gacchanti;
It’s that the Realized One knows feelings as they arise, as they remain, and as they go away.
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विदिताvi·di·tā वितक्काvi·tak·kā उप्पज्जन्ति,up·paj·jan·ti विदिताvi·di·tā उपट्ठहन्ति,u·paṭ·ṭha·han·ti विदिताvi·di·tā अब्भत्थंab·bhat·thaṃ गच्छन्ति।gac·chan·ti
viditā vitakkā uppajjanti, viditā upaṭṭhahanti, viditā abbhatthaṁ gacchanti.
He knows thoughts as they arise, as they remain, and as they go away.
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इदम्पिi·dam·pi खोkho त्वं,tvaṃ आनन्द,ā·nan·da तथागतस्सta·thā·ga·tas·sa अच्छरियंac·cha·ri·yaṃ अब्भुतधम्मंab·bhu·ta·dham·maṃ धारेही”ति।dhā·re·hī
Idampi kho tvaṁ, ānanda, tathāgatassa acchariyaṁ abbhutadhammaṁ dhārehī”ti.
This too you should remember as an incredible and amazing quality of the Realized One.”
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100
“यम्पि,yam·pi भन्ते,bhan·te भगवतोbha·ga·va·to विदिताvi·di·tā वेदनाve·da·nā उप्पज्जन्ति,up·paj·jan·ti विदिताvi·di·tā उपट्ठहन्ति,u·paṭ·ṭha·han·ti विदिताvi·di·tā अब्भत्थंab·bhat·thaṃ गच्छन्ति;gac·chan·ti
“Yampi, bhante, bhagavato viditā vedanā uppajjanti, viditā upaṭṭhahanti, viditā abbhatthaṁ gacchanti;
“Sir, the Buddha knows feelings as they arise, as they remain, and as they go away.
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विदिताvi·di·tā वितक्काvi·tak·kā उप्पज्जन्ति,up·paj·jan·ti विदिताvi·di·tā उपट्ठहन्ति,u·paṭ·ṭha·han·ti विदिताvi·di·tā अब्भत्थंab·bhat·thaṃ गच्छन्ति।gac·chan·ti
viditā vitakkā uppajjanti, viditā upaṭṭhahanti, viditā abbhatthaṁ gacchanti.
He knows thoughts as they arise, as they remain, and as they go away.
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अच्छरियअब्भुतसुत्तंac·cha·ri·ya·ab·bhu·ta·sut·taṃ निट्ठितंniṭ·ṭhi·taṃ ततियं।ta·ti·yaṃ
Acchariyaabbhutasuttaṁ niṭṭhitaṁ tatiyaṁ.
(Pāli only)
Sources. Sanskrit: Satyavedaḥ, the New Testament in Sanskrit (Calcutta Baptist Missionaries, 1851; J. Wenger’s revision of W. Carey’s version). Digital text © 2018 SanskritBible.in, via eBible.org, licensed CC BY-SA 4.0; changed here: arranged by verse and every word linked to the dictionary (links made automatically). Old Testament Sanskrit: the Old Testament in Sanskrit, Calcutta Baptist Mission Press, 1848–1852 (public domain), read by OCR from the Internet Archive scans of the Boston University School of Theology copy; unproofread, with machine clean-up only. Pāli Canon: Mahāsaṅgīti Tipiṭaka Buddhavasse 2500 (based on the Vipassana Research Institute’s Chaṭṭha Saṅgāyana edition), from SuttaCentral bilara-data, CC0; Devanagari and pronunciation made automatically from the Roman text. Pāli English: Bhikkhu Sujato (suttas) and Bhikkhu Brahmali (Vinaya), SuttaCentral, CC0. Pāli word meanings: the Pali Text Society’s Pali-English Dictionary (Rhys Davids & Stede), corrected reprint © The Pali Text Society, CC BY-NC 3.0, digital text from BuddhaDust; word matching automatic. English: King James Version (1769), public domain; words the translators added are in italics. Word meanings and pronunciations: Monier-Williams, Sanskrit–English Dictionary (1872), via this site’s Sanskrit dictionary (CC BY-SA 4.0); English↔Sanskrit word matches made automatically and may need checking.