English
“Then, Venerable Sir, Brahmā Sanaṅkumāra, having created thirty-three forms of himself, sat cross-legged on each individual couch of the Tāvatiṃsa gods and addressed the Tāvatiṃsa gods: ‘What do you think, sirs, Tāvatiṃsa gods, how much that Blessed One is committed to the welfare of many people, to the happiness of many people, out of compassion for the world, for the good, for the benefit, for the happiness of gods and humans. Indeed, sirs, whoever takes refuge in the Buddha, takes refuge in the Dhamma, takes refuge in the Saṅgha, and perfectly observes the precepts, they, at the breaking up of the body, after death, some are reborn into the companionship of the gods who control what is created by others, some are reborn into the companionship of the gods who delight in creation, some are reborn into the companionship of the Tusita gods, some are reborn into the companionship of the Yāma gods, some are reborn into the companionship of the Tāvatiṃsa gods, some are reborn into the companionship of the Cātumahārājika gods. Those who fulfill the lowest body, they fulfill the body of the Gandharvas.’” 286. “This matter, Venerable Sir, Brahmā Sanaṅkumāra spoke; this matter, Venerable Sir, Brahmā Sanaṅku Only the sound of Māra speaking the devas think: “Whoever is on my couch, he alone is speaking.” When one speaks, all the created ones speak. When one sits silent, all of them become silent. Then the devas think, the Tāvatiṃsa devas with Indra: “Whoever is on my couch, he alone is speaking.” ‘Then, Venerable Sir, Brahmā Sanaṅkumāra manifests himself as one, having manifested himself as one, he sat cross-legged on Sakka, king of the devas’, couch, and addressed the Tāvatiṃsa devas – Developed Bases of Power 287. ‘‘‘What do you think, sirs, Tāvatiṃsa devas, how well taught are these by that Blessed One, the Knower, the Seer, the Arahant, the Perfectly Self-Awakened One, the four bases of power taught for the abundance of power, for the cultivation of power, for the manifestation of power? Which four? Here, sirs, a monk develops the base of power endowed with concentration due to desire and volitional formations. He develops the base of power endowed with concentration due to energy and volitional formations. He develops the base of power endowed with concentration due to mind and volitional formations. He develops the base of power endowed with concentration due to investigation and volitional formations. These, sirs, are the four bases of power taught by that Blessed One, the Knower, the Seer, the Arahant, the Perfectly Self-Awakened One, for the abundance of power, for the cultivation of power, for the manifestation of power. ‘‘‘Whatever recluses or brahmins, sirs, in the past experienced various kinds of psychic power, all of them did so by developing and cultivating these four bases of power. And whatever recluses or brahmins, sirs, in the future will experience various kinds of psychic power, all of them will do so by developing and cultivating these four bases of power. And whatever recluses or brahmins, sirs, at present experience various kinds of psychic power, all of them do so by developing and cultivating these… By developing, by making much of, the four bases of power. Do not, venerable Tāvatiṃsa devas, see my such psychic power?’’ ‘‘Yes, Great Brahmā.’’ ‘‘Indeed, sirs, I too, by developing, by making much of, these very four bases of power, am thus mighty, thus powerful.’’ This matter, venerable sir, Brahmā Sanaṅkumāra spoke. Having spoken this matter, venerable sir, Brahmā Sanaṅkumāra addressed the Tāvatiṃsa devas – Threefold Attainment of Opportunity 288. ‘‘‘What do you think, venerable Tāvatiṃsa devas, how far has that Blessed One, the Knower, the Seer, the Arahant, the Perfectly Self-Awakened One, understood the three attainments of opportunity for the attainment of happiness? Which are the three? Here, sirs, some individual dwells entangled with sensual pleasures, entangled with unwholesome states. Then, at a later time, he hears the noble Dhamma, he attends carefully, he practices in accordance with the Dhamma. Relying on hearing the noble Dhamma, on careful attention, on practice in accordance with the Dhamma, he dwells disentangled from sensual pleasures, disentangled from unwholesome states. For him, disentangled from sensual pleasures, disentangled from unwholesome states, happiness arises, and from happiness, even more joy. Just as, sirs, from delight, joy might arise, even so, sirs, for one disentangled from sensual pleasures, disentangled from unwholesome states, happiness arises, and from happiness, even more joy. This, sirs, is the first attainment of opportunity understood by that Blessed One, the Knower, the Seer, the Arahant, the Perfectly Self-Awakened One, for the attainment of happiness. ‘‘‘Furthermore, sirs, for some individual here, gross bodily fabrications are not calmed, gross verbal fabrications are not calmed, gross mental fabrications are not calmed. Then, at a later time, he hears the noble Dhamma, he attends carefully, he practices in accordance with the Dhamma. Relying on hearing the noble Dhamma, on careful attention, on Dhamma-accordance... In right practice, coarse bodily formations subside, coarse verbal formations subside, coarse mental formations subside. With the subsiding of those coarse bodily formations, with the subsiding of those coarse verbal formations, with the subsiding of those coarse mental formations, happiness arises, from happiness, more joy. Just as, friends, from delight, gladness arises, just so, friends, with the subsiding of coarse bodily formations, with the subsiding of coarse verbal formations, with the subsiding of coarse mental formations, happiness arises, from happiness, more joy. This, indeed, friends, is the second opportunity for attainment, realized by that Blessed One, the knowing, seeing Arahant, the Perfectly Self-Awakened One, for the attainment of happiness. Furthermore, friends, some person here does not truly understand, 'this is wholesome,' does not truly understand, 'this is unwholesome.' 'This is blameworthy, this is blameless,' 'this is to be practiced, this is not to be practiced,' 'this is inferior, this is superior,' 'this is dark and bright with its counterpart'— he does not truly understand. He, at a later time, hears the noble Dhamma, pays careful attention, practices in accordance with the Dhamma. He, having resorted to hearing the noble Dhamma, to careful attention, to practice in accordance with the Dhamma, truly understands, 'this is wholesome,' truly understands, 'this is unwholesome.' 'This is blameworthy, this is blameless,' 'this is to be practiced, this is not to be practiced,' 'this is inferior, this is superior,' 'this is dark and bright with its counterpart'— he truly understands. For him, thus knowing, thus seeing, ignorance is abandoned, knowledge arises. For him, with the fading away of ignorance, with the arising of knowledge, happiness arises, from happiness, more joy. Just as, friends, from delight, gladness arises, just so, friends, with the fading away of ignorance, with the arising of knowledge, happiness arises, from happiness, more joy. This ...the third attainment of opportunity, for the attainment of happiness, was understood by that Blessed One, the Knower, the Seer, the Arahant, the Perfectly Self-Enlightened One. These, sirs, are the three attainments of opportunity, for the attainment of happiness, understood by that Blessed One, the Knower, the Seer, the Arahant, the Perfectly Self-Enlightened One." This meaning, venerable sir, Brahmā Sanaṅkumāra spoke. Having spoken this meaning, venerable sir, Brahmā Sanaṅkumāra addressed the Tāvatiṃsa gods: The Four Foundations of Mindfulness 289. "'What do you think, honorable Tāvatiṃsa gods, how well expounded are these four foundations of mindfulness, expounded by that Blessed One, the Knower, the Seer, the Arahant, the Perfectly Self-Enlightened One, for the attainment of skillfulness? Which are the four? Here, sirs, a monk dwells contemplating the body in the body internally, ardent, clearly comprehending, mindful, having removed covetousness and displeasure concerning the world. Dwelling contemplating the body in the body internally, he becomes rightly concentrated there, he becomes rightly purified there. Being rightly concentrated there, rightly purified, he brings forth knowledge and vision concerning the body of another externally. He dwells contemplating feelings in feelings internally... he brings forth knowledge and vision concerning the feelings of another externally. He dwells contemplating mind in mind internally... he brings forth knowledge and vision concerning the mind of another externally. He dwells contemplating phenomena in phenomena internally, ardent, clearly comprehending, mindful, having removed covetousness and displeasure concerning the world. Dwelling contemplating phenomena in phenomena internally, he becomes rightly concentrated there, he becomes rightly purified there. Being rightly concentrated there, rightly purified, he brings forth knowledge and vision concerning the phenomena of another externally. These, sirs, are the four foundations of mindfulness, expounded by that Blessed One, the Knower, the Seer, the Arahant, the Perfectly Self-Enlightened One, for the attainment of skillfulness." This meaning, venerable sir, Brahmā Sanaṅkumāra spoke. Having spoken this meaning, venerable sir, Brahmā Sanaṅkumāra addressed the Tāvatiṃsa gods: The Seven Requisites of Concentration 290. " ‘What do you think, venerable Tāvatiṃsa devas, how well declared are these seven requisites for concentration by the Blessed One, the Knower, the Seer, the Arahant, the Perfectly Self-Enlightened One, for the development of right concentration, for the fulfillment of right concentration? Which seven? Right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness.