With Janavasabha 27.1-17

Janavasabhasutta 27.1-17

Language: Pāli

27.1

Imamatthaṃ, bhante, brahmā sanaṅkumāro bhāsittha.

That is the topic on which the divinity Sanaṅkumāra spoke.
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27.2

Imamatthaṃ, bhante, brahmā sanaṅkumāro bhāsitvā deve tāvatiṃse āmantesi:

And having spoken about that, he addressed the gods of the thirty-three:
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9. Sattasamādhiparikkhāra

27.4

“Taṃ kiṃ maññanti, bhonto devā tāvatiṃsā, yāva supaññattā cime tena bhagavatā jānatā passatā arahatā sammāsambuddhena satta samādhiparikkhārā sammāsamādhissa paribhāvanāya sammāsamādhissa pāripūriyā.

“What do the good gods of the thirty-three think? How well described by the Buddha are the seven prerequisites of immersion for the development and fulfillment of right immersion!
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27.5

Katame satta?

What seven?
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27.6

Sammādiṭṭhi sammāsaṅkappo sammāvācā sammākammanto sammāājīvo sammāvāyāmo sammāsati.

Right view, right purpose, right speech, right action, right livelihood, right effort, and right mindfulness.
With Janavasabha

27.7

Yā kho, bho, imehi sattahaṅgehi cittassa ekaggatā parikkhatā, ayaṃ vuccati, bho, ariyo sammāsamādhi saupaniso itipi saparikkhāro itipi.

Unification of mind with these seven factors as prerequisites is called noble right immersion ‘with its vital conditions’ and also ‘with its prerequisites’.
With Janavasabha

Sammādiṭṭhissa, bho, sammāsaṅkappo pahoti, sammāsaṅkappassa sammāvācā pahoti, sammāvācassa sammākammanto pahoti. Sammākammantassa sammāājīvo pahoti, sammāājīvassa sammāvāyāmo pahoti, sammāvāyāmassa sammāsati pahoti, sammāsatissa sammāsamādhi pahoti, sammāsamādhissa sammāñāṇaṃ pahoti, sammāñāṇassa sammāvimutti pahoti.

Right view produces right purpose. Right purpose produces right speech. Right speech produces right action. Right action produces right livelihood. Right livelihood produces right effort. Right effort produces right mindfulness. Right mindfulness produces right immersion. Right immersion produces right knowledge. Right knowledge produces right freedom.
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27.9

Yañhi taṃ, bho, sammā vadamāno vadeyya:

If anything should be rightly described as
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27.10

‘svākkhāto bhagavatā dhammo sandiṭṭhiko akāliko ehipassiko opaneyyiko paccattaṃ veditabbo viññūhi apārutā amatassa dvārā’ti idameva taṃ sammā vadamāno vadeyya.

‘a teaching that’s well explained by the Buddha, apparent in the present life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves; and the doors to freedom from death are flung open,’ it’s this.
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27.11

Svākkhāto hi, bho, bhagavatā dhammo sandiṭṭhiko, akāliko ehipassiko opaneyyiko paccattaṃ veditabbo viññūhi apārutā amatassa dvārā.

For the teaching is well explained by the Buddha—apparent in the present life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves—and the doors to freedom from death are flung open.
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27.12

Ye hi keci, bho, buddhe aveccappasādena samannāgatā, dhamme aveccappasādena samannāgatā, saṅghe aveccappasādena samannāgatā, ariyakantehi sīlehi samannāgatā, ye cime opapātikā dhammavinītā sātirekāni catuvīsatisatasahassāni māgadhakā paricārakā abbhatītā kālaṅkatā tiṇṇaṃ saṃyojanānaṃ parikkhayā sotāpannā avinipātadhammā niyatā sambodhiparāyaṇā.

Whoever has experiential confidence in the Buddha, the teaching, and the Saṅgha, and has the ethical conduct loved by the noble ones; and whoever is spontaneously reborn, and is trained in the teaching; more than 2,400,000 such Magadhan devotees have passed away having ended three fetters. They’re stream-enterers, not liable to be reborn in the underworld, assured, destined for awakening.
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