MN123: Acchariyaabbhutasutta - Incredible and Amazing
- © Translated from the Pali by Bhante Sujato. (More copyright information)
mn123:1.1So I have heard. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.
mn123:2.1Then after the meal, on return from almsround, several mendicants sat together in the assembly hall and this discussion came up among them:
mn123:2.2“It’s incredible, reverends, it’s amazing! The Realized One has such psychic power and might! For he is able to know the Buddhas of the past who have become completely quenched, cut off proliferation, cut off the track, finished off the cycle, and transcended all suffering. He knows their birth, names, clans, conduct, teaching, wisdom, meditation, and freedom.”This is in reference to the Mahāpadānasutta, which is where we learn the Buddha’s mother was named Māyā (DN14). But whereas that sutta emphasizes the “normalcy” (dhammatā) of Buddhahood as a recurring cycle down through the eons, this sutta is devotional, emphasizing Gotama’s personal qualities.
mn123:2.5When they said this, Venerable Ānanda said, “The Realized Ones are incredible, reverends, and they have incredible qualities. They’re amazing, and they have amazing qualities.”This a key example of the genre of “amazing stories” (abbhutadhamma), one of the nine categories (eg. MN22:10.1), linking this sutta with the previous (MN122:20.1). This genre is closely connected to Ānanda, so much so that he may be regarded as its originator (eg. DN1:3.74.1, DN15:1.3, DN16:3.11.1, SN51.22, AN4.76 verse 5, etc.). When Ānanda was at a low point, the Buddha turned it around to speak of Ānanda’s amazing qualities (DN16:5.16.15 = AN4.129). But this conversation among those mendicants was left unfinished.
mn123:2.9Then in the late afternoon, the Buddha came out of retreat, went to the assembly hall, sat down on the seat spread out, and addressed the mendicants: “Mendicants, what were you sitting talking about just now? What conversation was left unfinished?”
mn123:2.12So the mendicants told him what they had been talking about.
The Buddha said, “Well then, Ānanda, say some more about the incredible and amazing qualities of the Realized One.”
mn123:3.1“Sir, I have heard and learned this in the presence of the Buddha: ‘Mindful and aware, the being intent on awakening was reborn in the host of joyful gods.’The first three items are unique to this sutta.
Normally in early Pali, the word bodhisatta is reserved for the Buddha-to-be once he has left home and is practicing “intent on awakening” (eg. MN26:13.1). DN14:1.17.1 and AN4.127 extend the usage back as far as the end of the immediate past life. Here, he is called bodhisatta from the beginning of the immediate past life. The Chinese parallel at MA 32 goes back even further, depicting the bodhisatta making his initial vow to become a Buddha in the time of the Buddha Kassapa. Compare MN81 and its parallel MA 63, where no such vow is mentioned. Only then does he take rebirth in the Joyful heaven. These differences indicate a development of the bodhisatta doctrine even in early texts. This I remember as an incredible quality of the Buddha.
mn123:4.1I have learned this in the presence of the Buddha: ‘Mindful and aware, the being intent on awakening remained in the host of joyful gods.’ This too I remember as an incredible quality of the Buddha.
mn123:5.1I have learned this in the presence of the Buddha: ‘For the whole of that life, the being intent on awakening remained in the host of joyful gods.’ This too I remember as an incredible quality of the Buddha.
mn123:6.1I have learned this in the presence of the Buddha: ‘Mindful and aware, the being intent on awakening passed away from the host of joyful gods and was conceived in his mother’s womb.’From here on, the details are the same as DN14:1.17.1. Additionally, the details of passing away from heaven and emerging from the womb are also found in AN4.127. This too I remember as an incredible quality of the Buddha.
mn123:7.1I have learned this in the presence of the Buddha: ‘When the being intent on awakening passes away from the host of joyful gods, he is conceived in his mother’s womb. 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. Even in the boundless void of interstellar space—so utterly dark that even the light of the moon and the sun, so mighty and powerful, makes no impression—an immeasurable, magnificent light appears, surpassing the glory of the gods.The commentary identifies this realm of “utter darkness” (andhakāratimisā) with a cold hell realm. There is a corresponding Purāṇic hell called andhatāmisra.
Agha (“void”) is a synonym of ākāsa (“space”, MN62:12.1).
Asaṁvuta was translated by Ñāṇamoḷī as “abysmal”, but this relies on a commentarial cosmology that is not found in the suttas. The sense, rather, is “boundless”. The root harks back to the Vedic serpent Vṛtra who wraps the world in darkness.
Nānubhonti (“makes no impression”) is glossed in the commentary to AN4.127 as nappahonti “ineffective”. And even the sentient beings reborn there recognize each other by that light: “So, it seems other sentient beings have been reborn here!”The light is a physical one, not just a metaphor. From this, it appears that sentient beings may be spontaneously reborn in interstellar space. Compare the problem of the “Boltzmann brain” in physics. 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.’ This too I remember as an incredible quality of the Buddha.
mn123:8.1I have learned this in the presence of the Buddha: ‘When the being intent on awakening is conceived in his mother’s belly, 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.’These are the Four Great Kings, regarded as protector deities.
Eight items, from here until the detail of giving birth standing, are absent from the parallel at MA 32. Notably, these items mostly emphasize the amazing qualities of the mother rather than the child, so they fit uneasily in a discourse whose subject is the amazing qualities of the Buddha. This too I remember as an incredible quality of the Buddha.
mn123:9.1I have learned this in the presence of the Buddha: ‘When the being intent on awakening is conceived in his mother’s belly, she becomes naturally ethical. She refrains from killing living creatures, stealing, sexual misconduct, lying, and beer, wine, and liquor intoxicants.’The five precepts. This too I remember as an incredible quality of the Buddha.
mn123:10.1I have learned this in the presence of the Buddha: ‘When the being intent on awakening is conceived in his mother’s belly, she no longer feels sexual desire for men, and she cannot be violated by a man of lustful intent.’ This too I remember as an incredible quality of the Buddha.
mn123:11.1I have learned this in the presence of the Buddha: ‘When the being intent on awakening is conceived in his mother’s belly, she obtains the five kinds of sensual stimulation and amuses herself, supplied and provided with them.’While sensual pleasures provoke attachment, they are nonetheless a kind of pleasure and therefore a sign of virtue and good past kamma. This too I remember as an incredible quality of the Buddha.
mn123:12.1I have learned this in the presence of the Buddha: ‘When the being intent on awakening is conceived in his mother’s belly, 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. 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. 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.”
mn123:12.5In the same way, when the being intent on awakening is conceived in his mother’s belly, 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.’ This too I remember as an incredible quality of the Buddha.
mn123:13.1I have learned this in the presence of the Buddha: ‘Seven days after the being intent on awakening is born, his mother passes away and is reborn in the host of joyful gods.’This tragic detail is also mentioned in Ud 5.2. The Buddha was raised by his step-mother, Māyā’s sister Mahāpajāpatī (AN8.51 verse 9, MN142:3.1). This too I remember as an incredible quality of the Buddha.
mn123:14.1I have learned this in the presence of the Buddha: ‘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.’Ten signifies fullness and completion, as for example the “ten directions”.
The notion that the term of pregnancy was “nine or ten months” is also found at Chāndogya Upaniṣad 5.9.1. In the Rig Veda it is typically “in the tenth month” (5.78.7, 10.84.3). For this and several other details, compare the account of Indra’s birth at Rig Veda 4.18, where the mother is said to bear him for a thousand months. This too I remember as an incredible quality of the Buddha.
mn123:15.1I have learned this in the presence of the Buddha: ‘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.’In illustrations she is depicted standing while holding a tree in the pose known as sālabhañjikā, a common motif in Indian art representing the abundance of springtime. This too I remember as an incredible quality of the Buddha.
mn123:16.1I have learned this in the presence of the Buddha: ‘When the being intent on awakening emerges from his mother’s womb, gods receive him first, then humans.’ This too I remember as an incredible quality of the Buddha.
mn123:17.1I have learned this in the presence of the Buddha: ‘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.”’ This too I remember as an incredible quality of the Buddha.
mn123:18.1I have learned this in the presence of the Buddha: ‘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. 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.Kāsi is the nation of which Varanasi is the capital. Their cloth was of exceptional quality. Why is that? Because of the cleanliness of them both.
mn123:18.6In 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.’ This too I remember as an incredible quality of the Buddha.
mn123:19.1I have learned this in the presence of the Buddha: ‘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.’ This too I remember as an incredible quality of the Buddha.
mn123:20.1I have learned this in the presence of the Buddha: ‘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.”’This passage implies that Buddhahood was destined from the time of birth, which stands in contrast to the rest of the suttas, where Buddhahood was hard-won by the Bodhisatta’s efforts while striving for awakening.
“Stands firm on his own feet” signifies that he will be awakened by his own efforts.
“North” is uttara, which is also “the beyond”; this predicts his attaining Nibbana.
“Seven strides” signifies crossing over the vast cycles of birth and death, especially by developing the seven awakening factors.
The “white parasol” signifies purity and royalty.
“Surveying all quarters” signifies his universal knowledge.
The “dramatic proclamation” is āsabhiṁ vācaṁ, literally the “voice of a bull”. Other contexts show that this is is an expression emphasizing speech that is dramatic and imposing (SN52.9 verse 3, DN28:1.5 = SN47.12).
At Bṛhadāraṇyaka Upaniṣad 6.1.1 and Chāndogya Upaniṣad 5.1.1 the “vital breath” (prāṇa) is said to be “eldest and first” (jyeṣṭhaśca śreṣṭhaśca). This too I remember as an incredible quality of the Buddha.
mn123:21.1I have learned this in the presence of the Buddha: ‘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. Even in the boundless void of interstellar space—so utterly dark that even the light of the moon and the sun, so mighty and powerful, makes no impression—an immeasurable, magnificent light appears, surpassing the glory of the gods. And the sentient beings reborn there recognize each other by that light: “So, it seems other sentient beings have been reborn here!” 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.’ This too I remember as an incredible and amazing quality of the Buddha.”Here the Chinese parallel at MA 32 adds a series of ten extra items, mostly details of Siddhattha’s life before awakening.
mn123:22.1“Well then, Ānanda, you should also remember this as an incredible and amazing quality of the Realized One. It’s that the Realized One knows feelings as they arise, as they remain, and as they go away.This practice is said to be the “awareness” part of “mindfulness and awareness” (satisampajañña) at SN47.35, while at DN33:1.11.34 = AN4.41 verse 4 it is a further development of immersion leading to awareness.
The Buddha is gently reframing Ānanda’s devotionalism, pointing back to the practice of meditation, a quality that he shares with disciples (eg. Sāriputta at AN7.39 and Nanda at AN8.9). Subtly, he is also completing the circle of the sutta, as the first items speak of how the bodhisatta was “mindful and aware” when reborn (MN123:3.1). Thus while Ānanda spoke of results, the Buddha pointed to the cause of awakening, a rhetorical twist he also employed at MN32:17.3. He knows perceptions as they arise, as they remain, and as they go away. He knows thoughts as they arise, as they remain, and as they go away. This too you should remember as an incredible and amazing quality of the Realized One.”
mn123:23.1“Sir, the Buddha knows feelings as they arise, as they remain, and as they go away. He knows perceptions as they arise, as they remain, and as they go away. He knows thoughts as they arise, as they remain, and as they go away. This too I remember as an incredible and amazing quality of the Buddha.”
mn123:23.5That’s what Ānanda said, and the teacher approved. Satisfied, those mendicants approved what Venerable Ānanda said.
1Evaṁ me sutaṁ — ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme.
Atha kho sambahulānaṁ bhikkhūnaṁ pacchābhattaṁ piṇḍapātapaṭikkantānaṁ upaṭṭhānasālāyaṁ sannisinnānaṁ sannipatitānaṁ ayamantarākathā udapādi:
"acchariyaṁ, āvuso, abbhutaṁ, āvuso. Tathāgatassa mahiddhikatā mahānubhāvatā, yatra hi nāma tathāgato atīte buddhe parinibbute chinnapapañce chinnavaṭume pariyādinnavaṭṭe sabbadukkhavītivatte jānissati: ‘evaṁjaccā te bhagavanto ahesuṁ’ itipi, ‘evaṁnāmā te bhagavanto ahesuṁ’ itipi, ‘evaṁgottā 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.
Evaṁ vutte, āyasmā ānando te bhikkhū etadavoca: "acchariyā ceva, āvuso, tathāgatā acchariyadhammasamannāgatā ca; abbhutā ceva, āvuso, tathāgatā abbhutadhammasamannāgatā cā"ti. Ayañca hidaṁ tesaṁ bhikkhūnaṁ antarākathā vippakatā hoti.
2Atha kho bhagavā sāyanhasamayaṁ paṭisallānā vuṭṭhito yenupaṭṭhānasālā tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Nisajja kho bhagavā bhikkhū āmantesi: "kāya nuttha, bhikkhave, etarahi kathāya sannisinnā, kā ca pana vo antarākathā vippakatā"ti?
"Idha, bhante, amhākaṁ pacchābhattaṁ piṇḍapātapaṭikkantānaṁ upaṭṭhānasālāyaṁ sannisinnānaṁ sannipatitānaṁ ayamantarākathā udapādi: ‘acchariyaṁ, āvuso, abbhutaṁ, āvuso, tathāgatassa mahiddhikatā mahānubhāvatā, yatra hi nāma tathāgato atīte buddhe parinibbute chinnapapañce chinnavaṭume pariyādinnavaṭṭe sabbadukkhavītivatte jānissati – evaṁjaccā te bhagavanto ahesuṁ itipi, evaṁnāmā … evaṅgottā … evaṁsīlā … evaṁdhammā … evaṁpaññā … evaṁvihārī … evaṁvimuttā te bhagavanto ahesuṁ itipī’ti. Evaṁ vutte, bhante, āyasmā ānando amhe etadavoca: ‘acchariyā ceva, āvuso, tathāgatā acchariyadhammasamannāgatā ca; abbhutā ceva, āvuso, tathāgatā abbhutadhammasamannāgatā cā’ti.
Ayaṁ kho no, bhante, antarākathā vippakatā; atha bhagavā anuppatto"ti.
3Atha kho bhagavā āyasmantaṁ ānandaṁ āmantesi: "tasmātiha taṁ, ānanda, bhiyyoso mattāya paṭibhantu tathāgatassa acchariyā abbhutadhammā"ti.
4"Sammukhā metaṁ, bhante, bhagavato sutaṁ, sammukhā paṭiggahitaṁ: ‘sato sampajāno, ānanda, bodhisatto tusitaṁ kāyaṁ upapajjī’ti. Yampi, bhante, sato sampajāno bodhisatto tusitaṁ kāyaṁ upapajji idampāhaṁ, bhante, bhagavato acchariyaṁ abbhutadhammaṁ dhāremi. (1)
5Sammukhā metaṁ, bhante, bhagavato sutaṁ, sammukhā paṭiggahitaṁ: ‘sato sampajāno, ānanda, bodhisatto tusite kāye aṭṭhāsī’ti. Yampi, bhante, sato sampajāno bodhisatto tusite kāye aṭṭhāsi idampāhaṁ, bhante, bhagavato acchariyaṁ abbhutadhammaṁ dhāremi. (2)
6Sammukhā metaṁ, bhante, bhagavato sutaṁ, sammukhā paṭiggahitaṁ: ‘yāvatāyukaṁ, ānanda, bodhisatto tusite kāye aṭṭhāsī’ti. Yampi, bhante, yāvatāyukaṁ bodhisatto tusite kāye aṭṭhāsi idampāhaṁ, bhante, bhagavato acchariyaṁ abbhutadhammaṁ dhāremi. (3)
7Sammukhā metaṁ, bhante, bhagavato sutaṁ, sammukhā paṭiggahitaṁ: ‘sato sampajāno, ānanda, bodhisatto tusitā, kāyā cavitvā mātukucchiṁ okkamī’ti. Yampi, bhante, sato sampajāno bodhisatto tusitā kāyā cavitvā mātukucchiṁ okkami idampāhaṁ, bhante, bhagavato acchariyaṁ abbhutadhammaṁ dhāremi. (4)
8Sammukhā metaṁ, bhante, bhagavato sutaṁ, sammukhā paṭiggahitaṁ: ‘yadā, ānanda, bodhisatto tusitā kāyā cavitvā mātukucchiṁ okkamati, atha sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya appamāṇo uḷāro obhāso loke pātubhavati atikkammeva devānaṁ devānubhāvaṁ. Yāpi tā lokantarikā aghā asaṁvutā andhakārā andhakāratimisā, yatthapime candimasūriyā evaṁmahiddhikā evaṁmahānubhāvā ābhāya nānubhonti tatthapi appamāṇo uḷāro obhāso loke pātubhavati atikkammeva devānaṁ devānubhāvaṁ. Yepi tattha sattā upapannā tepi tenobhāsena aññamaññaṁ sañjānanti — aññepi kira, bho, santi sattā idhūpapannāti. Ayañca dasasahassī lokadhātu saṅkampati sampakampati sampavedhati appamāṇo ca uḷāro obhāso loke pātubhavati atikkammeva devānaṁ devānubhāvan’ti. Yampi, bhante … pe … idampāhaṁ, bhante, bhagavato acchariyaṁ abbhutadhammaṁ dhāremi. (5)
9Sammukhā metaṁ, bhante, bhagavato sutaṁ, sammukhā paṭiggahitaṁ: ‘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. Yampi, bhante … pe … idampāhaṁ, bhante, bhagavato acchariyaṁ abbhutadhammaṁ dhāremi. (6)
10Sammukhā metaṁ, bhante, bhagavato sutaṁ, sammukhā paṭiggahitaṁ: ‘yadā, ānanda, bodhisatto mātukucchiṁ okkanto hoti, pakatiyā sīlavatī bodhisattamātā hoti viratā pāṇātipātā viratā adinnādānā viratā kāmesumicchācārā viratā musāvādā viratā surāmerayamajjapamādaṭṭhānā’ti. Yampi, bhante … pe … idampāhaṁ, bhante, bhagavato acchariyaṁ abbhutadhammaṁ dhāremi. (7)
11Sammukhā metaṁ, bhante, bhagavato sutaṁ, sammukhā paṭiggahitaṁ: ‘yadā, ānanda, bodhisatto mātukucchiṁ okkanto hoti, na bodhisattamātu purisesu mānasaṁ uppajjati kāmaguṇūpasaṁhitaṁ, anatikkamanīyā ca bodhisattamātā hoti kenaci purisena rattacittenā’ti. Yampi, bhante … pe … idampāhaṁ, bhante, bhagavato acchariyaṁ abbhutadhammaṁ dhāremi. (8)
12Sammukhā metaṁ, bhante, bhagavato sutaṁ, sammukhā paṭiggahitaṁ: ‘yadā, ānanda, bodhisatto mātukucchiṁ okkanto hoti, lābhinī bodhisattamātā hoti pañcannaṁ kāmaguṇānaṁ. Sā pañcahi kāmaguṇehi samappitā samaṅgībhūtā paricāretī’ti. Yampi, bhante … pe … idampāhaṁ, bhante, bhagavato acchariyaṁ abbhutadhammaṁ dhāremi. (9)
13Sammukhā metaṁ, bhante, bhagavato sutaṁ, sammukhā paṭiggahitaṁ: ‘yadā, ānanda, bodhisatto mātukucchiṁ okkanto hoti, na bodhisattamātu kocideva ābādho uppajjati; sukhinī bodhisattamātā hoti akilantakāyā; bodhisattañca bodhisattamātā tirokucchigataṁ passati sabbaṅgapaccaṅgaṁ ahīnindriyaṁ. Seyyathāpi, ānanda, maṇi veḷuriyo subho jātimā aṭṭhaṁso suparikammakato. Tatrāssa suttaṁ āvutaṁ nīlaṁ vā pītaṁ vā lohitaṁ vā odātaṁ vā paṇḍusuttaṁ vā. 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.
Evameva kho, ānanda, yadā bodhisatto mātukucchiṁ okkanto hoti, na bodhisattamātu kocideva ābādho uppajjati; sukhinī bodhisattamātā hoti akilantakāyā; bodhisattañca bodhisattamātā tirokucchigataṁ passati sabbaṅgapaccaṅgaṁ ahīnindriyan’ti. Yampi, bhante … pe … idampāhaṁ, bhante, bhagavato acchariyaṁ abbhutadhammaṁ dhāremi. (10)
14Sammukhā metaṁ, bhante, bhagavato sutaṁ, sammukhā paṭiggahitaṁ: ‘sattāhajāte, ānanda, bodhisatte bodhisattamātā kālaṁ karoti, tusitaṁ kāyaṁ upapajjatī’ti. Yampi, bhante … pe … idampāhaṁ, bhante, bhagavato acchariyaṁ abbhutadhammaṁ dhāremi. (11)
15Sammukhā metaṁ, bhante, bhagavato sutaṁ, sammukhā paṭiggahitaṁ: ‘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. Yampi, bhante … pe … idampāhaṁ, bhante, bhagavato acchariyaṁ abbhutadhammaṁ dhāremi. (12)
16Sammukhā metaṁ, bhante, bhagavato sutaṁ, sammukhā paṭiggahitaṁ: ‘yathā kho panānanda, aññā itthikā nisinnā vā nipannā vā vijāyanti, na hevaṁ bodhisattaṁ bodhisattamātā vijāyati. Ṭhitāva bodhisattaṁ bodhisattamātā vijāyatī’ti. Yampi, bhante … pe … idampāhaṁ, bhante, bhagavato acchariyaṁ abbhutadhammaṁ dhāremi. (13)
17Sammukhā metaṁ, bhante, bhagavato sutaṁ, sammukhā paṭiggahitaṁ: ‘yadā, ānanda, bodhisatto mātukucchimhā nikkhamati, devā naṁ paṭhamaṁ paṭiggaṇhanti pacchā manussā’ti. Yampi, bhante … pe … idampāhaṁ, bhante, bhagavato acchariyaṁ abbhutadhammaṁ dhāremi. (14)
18Sammukhā metaṁ, bhante, bhagavato sutaṁ, sammukhā paṭiggahitaṁ: ‘yadā, ānanda, bodhisatto mātukucchimhā nikkhamati, appattova bodhisatto pathaviṁ hoti, cattāro naṁ devaputtā paṭiggahetvā mātu purato ṭhapenti — attamanā, devi, hohi; mahesakkho te putto uppanno’ti. Yampi, bhante … pe … idampāhaṁ, bhante, bhagavato acchariyaṁ abbhutadhammaṁ dhāremi. (15)
19Sammukhā metaṁ, bhante, bhagavato sutaṁ, sammukhā paṭiggahitaṁ: ‘yadā, ānanda, bodhisatto mātukucchimhā nikkhamati, visadova nikkhamati amakkhito udena amakkhito semhena amakkhito ruhirena amakkhito kenaci asucinā suddho visado. Seyyathāpi, ānanda, maṇiratanaṁ kāsike vatthe nikkhittaṁ neva maṇiratanaṁ kāsikaṁ vatthaṁ makkheti nāpi kāsikaṁ vatthaṁ maṇiratanaṁ makkheti. Taṁ kissa hetu? Ubhinnaṁ suddhattā.
Evameva kho, ānanda, yadā bodhisatto mātukucchimhā nikkhamati, visadova nikkhamati amakkhito udena amakkhito semhena amakkhito ruhirena amakkhito kenaci asucinā suddho visado’ti. Yampi, bhante … pe … idampāhaṁ, bhante, bhagavato acchariyaṁ abbhutadhammaṁ dhāremi. (16)
20Sammukhā metaṁ, bhante, bhagavato sutaṁ, sammukhā paṭiggahitaṁ: ‘yadā, ānanda, bodhisatto mātukucchimhā nikkhamati, dve udakassa dhārā antalikkhā pātubhavanti — ekā sītassa, ekā uṇhassa; yena bodhisattassa udakakiccaṁ karonti mātu cā’ti. Yampi, bhante … pe … idampāhaṁ, bhante, bhagavato acchariyaṁ abbhutadhammaṁ dhāremi. (17)
21Sammukhā metaṁ, bhante, bhagavato sutaṁ, sammukhā paṭiggahitaṁ: ‘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. Yampi, bhante … pe … idampāhaṁ, bhante, bhagavato acchariyaṁ abbhutadhammaṁ dhāremi. (18)
22Sammukhā metaṁ, bhante, bhagavato sutaṁ, sammukhā paṭiggahitaṁ: ‘yadā, ānanda, bodhisatto mātukucchimhā nikkhamati, atha sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya appamāṇo uḷāro obhāso loke pātubhavati atikkammeva devānaṁ devānubhāvaṁ. Yāpi tā lokantarikā aghā asaṁvutā andhakārā andhakāratimisā yatthapime candimasūriyā evaṁmahiddhikā evaṁmahānubhāvā ābhāya nānubhonti tatthapi appamāṇo uḷāro obhāso loke pātubhavati atikkammeva devānaṁ devānubhāvaṁ. Yepi tattha sattā upapannā tepi tenobhāsena aññamaññaṁ sañjānanti — aññepi kira, bho, santi sattā idhūpapannāti. Ayañca dasasahassī lokadhātu saṅkampati sampakampati sampavedhati, appamāṇo ca uḷāro obhāso loke pātubhavati atikkammeva devānaṁ devānubhāvan’ti. Yampi, bhante … pe … idampāhaṁ, bhante, bhagavato acchariyaṁ abbhutadhammaṁ dhāremī"ti. (19)
23"Tasmātiha tvaṁ, ānanda, idampi tathāgatassa acchariyaṁ abbhutadhammaṁ dhārehi. Idhānanda, tathāgatassa viditā vedanā uppajjanti, viditā upaṭṭhahanti, viditā abbhatthaṁ gacchanti; viditā saññā uppajjanti … pe … viditā vitakkā uppajjanti, viditā upaṭṭhahanti, viditā abbhatthaṁ gacchanti. Idampi kho tvaṁ, ānanda, tathāgatassa acchariyaṁ abbhutadhammaṁ dhārehī"ti.
"Yampi, bhante, bhagavato viditā vedanā uppajjanti, viditā upaṭṭhahanti, viditā abbhatthaṁ gacchanti; viditā saññā … viditā vitakkā uppajjanti, viditā upaṭṭhahanti, viditā abbhatthaṁ gacchanti. Idampāhaṁ, bhante, bhagavato acchariyaṁ abbhutadhammaṁ dhāremī"ti. (20)
24Idamavoca āyasmā ānando. Samanuñño satthā ahosi; attamanā ca te bhikkhū āyasmato ānandassa bhāsitaṁ abhinandunti.
Acchariyaabbhutasuttaṁ niṭṭhitaṁ tatiyaṁ.