1.1“Bhante nāgasena, bhāsitampetaṁ bhagavatā—“Venerable Nāgasena, this was said by the Blessed One:1.2‘tiṇṇaṁ kho pana, bhikkhave, sannipātā gabbhassa avakkanti hoti, idha mātāpitaro ca sannipatitā honti, mātā ca utunī hoti, gandhabbo ca paccupaṭṭhito hoti, imesaṁ kho, bhikkhave, tiṇṇaṁ sannipātā gabbhassa avakkanti hotī’ti, asesavacanametaṁ, nissesavacanametaṁ, nippariyāyavacanametaṁ, arahassavacanametaṁ, sadevamanussānaṁ majjhe nisīditvā bhaṇitaṁ, ayañca dvinnaṁ sannipātā gabbhassa avakkanti dissati, dukūlena tāpasena pārikāya tāpasiyā utunikāle dakkhiṇena hatthaṅguṭṭhena nābhi parāmaṭṭhā, tassa tena nābhiparāmasanena sāmakumāro nibbatto.‘Bhikkhus, conception in the womb occurs through the union of three things. Here, the mother and father come together, the mother is in season, and the saṃsāric entity seeking rebirth is present. Bhikkhus, through the union of these three things, conception in the womb occurs.’ This is a complete statement, a statement without remainder, a statement without exception, a statement of an arahant, spoken while seated in the midst of gods and humans.But conception in the womb is seen to occur through the union of only two things: When the ascetic Dukūla touched the navel of the ascetic woman Pārikā with his right thumb during her fertile period, from that touching of the navel, the boy Sāma was born.1.3Mātaṅgenāpi isinā brāhmaṇakaññāya utunikāle dakkhiṇena hatthaṅguṭṭhena nābhi parāmaṭṭhā, tassa tena nābhiparāmasanena maṇḍabyo nāma māṇavako nibbattoti.Also, when the sage Mātaṅga touched the navel of a brahmin girl with his right thumb during her fertile period, from that touching of the navel, a a brahmin youth named Maṇḍabya was born.1.4Yadi, bhante nāgasena, bhagavatā bhaṇitaṁ—If, Venerable Nāgasena, the Blessed One said ‘Bhikkhus,1.5‘tiṇṇaṁ kho pana, bhikkhave, sannipātā gabbhassa avakkanti hotī’ti.conception in the womb occurs through the union of three things,’1.6Tena hi sāmo ca kumāro maṇḍabyo ca māṇavako ubhopi te nābhiparāmasanena nibbattāti yaṁ vacanaṁ, taṁ micchā.then the statement that ‘both the boy Sāma and the brahmin youth Maṇḍabya were born from the touching of the navel’ is false.1.7Yadi, bhante, tathāgatena bhaṇitaṁ—If, venerable sir, the Tathāgata said1.8‘sāmo ca kumāro maṇḍabyo ca māṇavako nābhiparāmasanena nibbattā’ti, tena hi ‘tiṇṇaṁ kho pana, bhikkhave, sannipātā gabbhassa avakkanti hotī’ti yaṁ vacanaṁ, tampi micchā.‘the boy Sāma and the brahmin youth Maṇḍabya were born from the touching of the navel,’ then the statement ‘Bhikkhus, conception in the womb occurs through the union of three things’ is also false.1.9Ayampi ubhato koṭiko pañho sugambhīro sunipuṇo visayo buddhimantānaṁ, so tavānuppatto, chinda vimatipathaṁ, dhārehi ñāṇavarappajjotan”ti.This is a double-horned dilemma, profound and subtle, a domain for the wise. It has come to you now. Cut through the path of doubt, bear aloft the excellent lamp of wisdom!”

2.1“Bhāsitampetaṁ, mahārāja, bhagavatā ‘tiṇṇaṁ kho pana, bhikkhave, sannipātā gabbhassa avakkanti hoti, idha mātāpitaro ca sannipatitā honti, mātā ca utunī hoti, gandhabbo ca paccupaṭṭhito hoti, evaṁ tiṇṇaṁ sannipātā gabbhassa avakkanti hotī’ti.“It was indeed said by the Blessed One, your majesty: ‘Bhikkhus, conception in the womb occurs through the union of three things. Here, the mother and father come together, the mother is in season, and the saṃsāric entity seeking rebirth is present. Thus, through the union of these three things, conception in the womb occurs.’2.2Bhaṇitañca—And it was also said:2.3‘sāmo ca kumāro maṇḍabyo ca māṇavako nābhiparāmasanena nibbattā’”ti.‘The boy Sāma and the brahmin student Maṇḍabya were born from the touching of the navel.’”2.4“Tena hi, bhante nāgasena, yena kāraṇena pañho suvinicchito hoti, tena kāraṇena maṁ saññāpehī”ti.“Then, Venerable Nāgasena, explain to me in such a way that the question is well resolved.”

3.1“Sutapubbaṁ pana tayā, mahārāja, saṅkicco ca kumāro isisiṅgo ca tāpaso thero ca kumārakassapo iminā nāma te nibbattā”ti?“Have you heard before, your majesty, about the boy Saṅkicca, the ascetic Isisiṅga, and the elder Kumārakassapa, and how they were born?”3.2“Āma, bhante, suyyati, abbhuggatā tesaṁ jāti, dve migadhenuyo tāva utunikāle dvinnaṁ tāpasānaṁ passāvaṭṭhānaṁ āgantvā sasambhavaṁ passāvaṁ piviṁsu, tena passāvasambhavena saṅkicco ca kumāro isisiṅgo ca tāpaso nibbattā.“Yes, venerable sir, I have heard that. Their births were extraordinary. Two does during their fertile period came to the urination place of two ascetics and drank urine mixed with semen. From that urine containing semen, the boy Saṅkicca and the ascetic Isisiṅga were born.3.3Therassa udāyissa bhikkhunupassayaṁ upagatassa rattacittena bhikkhuniyā aṅgajātaṁ upanijjhāyantassa sambhavaṁ kāsāve mucci.As for the elder Udāyi, when he had gone to the nuns’ residence, with a lustful mind contemplating a nun’s genitals, semen was released on his robe.3.4Atha kho āyasmā udāyi taṁ bhikkhuniṁ etadavoca—Then the Venerable Udāyi said to that nun:3.5‘gaccha bhagini, udakaṁ āhara antaravāsakaṁ dhovissāmī’ti.‘Go, sister, bring water, I will wash the undergarment.’3.6‘Āharayya, ahameva dhovissāmī’ti.She said ‘bring it here, I myself will wash it.’3.7Tato sā bhikkhunī utunisamaye taṁ sambhavaṁ ekadesaṁ mukhena aggahesi, ekadesaṁ aṅgajāte pakkhipi, tena thero kumārakassapo nibbattoti etaṁ jano āhā”ti.Then that nun, who was in her fertile period, took some of that semen into her mouth and placed some on her genitals. From that, the elder Kumārakassapa was born—so people say.”

4.1“Api nu kho tvaṁ, mahārāja, saddahasi taṁ vacanan”ti?“Do you, your majesty, believe that account?”4.2“Āma, bhante, balavaṁ tattha mayaṁ kāraṇaṁ upalabhāma, yena mayaṁ kāraṇena saddahāma iminā kāraṇena nibbattā”ti.“Yes, venerable sir, we find a strong reason there, by which reason we believe they were born in this way.”4.3“Kiṁ panettha, mahārāja, kāraṇan”ti?“But what is the reason for this, your majesty?”4.4“Suparikammakate, bhante, kalale bījaṁ nipatitvā khippaṁ saṁviruhatī”ti.“Venerable sir, when the seed falls into a well-prepared embryonic fluid, it quickly germinates.”4.5“Āma, mahārājā”ti.“Yes, your majesty.”4.6“Evameva kho, bhante, sā bhikkhunī utunī samānā saṇṭhite kalale ruhire pacchinnavege ṭhitāya dhātuyā taṁ sambhavaṁ gahetvā tasmiṁ kalale pakkhipi, tena tassā gabbho saṇṭhāsi, evaṁ tattha kāraṇaṁ paccema tesaṁ nibbattiyā”ti.“In the same way, venerable sir, that nun, being in her fertile period, with the embryonic fluid ready, the blood settled, and the element [of conception] established, she took that semen and placed it in that embryonic fluid. By that, her womb was prepared. Thus we understand the reason for their births.”4.7“Evametaṁ, mahārāja, tathā sampaṭicchāmi, yonippavesena gabbho sambhavatīti.“This is so, your majesty. I accept it thus: that the embryo develops through entrance into the womb.4.8Sampaṭicchasi pana, tvaṁ, mahārāja, therassa kumārakassapassa gabbhāvakkamanan”ti?But do you accept, your majesty, the conception in the womb of the elder Kumārakassapa?”4.9“Āma, bhante”ti.“Yes, venerable sir.”4.10“Sādhu, mahārāja, paccāgatosi mama visayaṁ, ekavidhenapi gabbhāvakkantiṁ kathayanto mamānubalaṁ bhavissasi, atha yā pana tā dve migadhenuyo passāvaṁ pivitvā gabbhaṁ paṭilabhiṁsu, tāsaṁ tvaṁ saddahasi gabbhassāvakkamanan”ti?“Good, your majesty! You have returned to my position, for in one way, you will be following me when speaking of conception. Now, as for those two does who obtained conception by drinking urine, do you believe in their conception in the womb?”4.11“Āma, bhante, yaṁ kiñci bhuttaṁ pītaṁ khāyitaṁ lehitaṁ, sabbaṁ taṁ kalalaṁ osarati, ṭhānagataṁ vuḍḍhimāpajjati.“Yes, venerable sir. Whatever is eaten, drunk, chewed, or licked, all that flows down to the embryonic fluid and, reaching that destination, attains growth.4.12Yathā, bhante nāgasena, yā kāci saritā nāma, sabbā tā mahāsamuddaṁ osaranti, ṭhānagatā vuḍḍhimāpajjanti.Just as, Venerable Nāgasena, whatever rivers there are, all of them flow down to the great ocean and, reaching their destination, attain growth.4.13Evameva kho, bhante nāgasena, yaṁ kiñci bhuttaṁ pītaṁ khāyitaṁ lehitaṁ, sabbaṁ taṁ kalalaṁ osarati, ṭhānagataṁ vuḍḍhimāpajjati, tenāhaṁ kāraṇena saddahāmi mukhagatenapi gabbhassa avakkanti hotī”ti.In the same way, Venerable Nāgasena, whatever is eaten, drunk, chewed, or licked, all that flows down to the embryonic fluid and, reaching that destination, attains growth. It is because of this that I believe that conception in the womb can occur even through the mouth.”4.14“Sādhu, mahārāja, gāḷhataraṁ upagatosi mama visayaṁ, mukhapānenapi dvayasannipāto bhavati.“Good, your majesty! You have more strongly returned to my position. By drinking through the mouth too, there is a union of two things.4.15Saṅkiccassa ca, mahārāja, kumārassa isisiṅgassa ca tāpasassa therassa ca kumārakassapassa gabbhāvakkamanaṁ sampaṭicchasī”ti?Do you accept, your majesty, the conception in the womb of the boy Saṅkicca, the ascetic Isisiṅga, and the elder Kumārakassapa?”4.16“Āma, bhante, sannipāto osaratī”ti.“Yes, venerable sir, there was a joining that descended to the womb.”

5.1“Sāmopi, mahārāja, kumāro maṇḍabyopi māṇavako tīsu sannipātesu antogadhā, ekarasāyeva purimena, tattha kāraṇaṁ vakkhāmi.“The boy Sāma and the brahman youth Maṇḍabya are also, your majesty, included within the three unions, identical in essence with the former cases. I will explain the reason there.5.2Dukūlo ca, mahārāja, tāpaso pārikā ca tāpasī ubhopi te araññavāsā ahesuṁ pavivekādhimuttā uttamatthagavesakā, tapatejena yāva brahmalokaṁ santāpesuṁ.The ascetic Dukūla and the ascetic woman Pārikā, your majesty, were both forest-dwellers, devoted to seclusion, seekers of the highest goal. By the power of their asceticism, they radiated heat all the way up to the Brahma world.5.3Tesaṁ tadā sakko devānamindo sāyaṁ pātaṁ upaṭṭhānaṁ āgacchati.Sakka, lord of the gods, came to attend upon them morning and evening.5.4So tesaṁ garukatamettatāya upadhārento addasa anāgatamaddhāne dvinnampi tesaṁ cakkhūnaṁ antaradhānaṁ, disvā te evamāha—He, honouring them with reverence and affection, and considering their situation, saw that in the future both of them would lose their eyesight. Having seen this, he said to them:5.5‘ekaṁ me, bhonto, vacanaṁ karotha, sādhu ekaṁ puttaṁ janeyyātha, so tumhākaṁ upaṭṭhāko bhavissati ālambano cā’ti.‘Good people, do one thing for me and it would be good as a son would be born to you who would be your attendant and your support.’5.6‘Alaṁ, kosiya, mā evaṁ bhaṇī’ti.‘Enough, Kosiya, do not speak thus.’5.7Te tassa taṁ vacanaṁ na sampaṭicchiṁsu.They did not agree to do what he said.5.8Anukampako atthakāmo sakko devānamindo dutiyampi …Sakka, lord of the gods, compassionate and wishing their welfare, [spoke] a second time...5.9tatiyampi te evamāha—“...and a third time he said to them:5.10‘ekaṁ me, bhonto, vacanaṁ karotha, sādhu ekaṁ puttaṁ janeyyātha, so tumhākaṁ upaṭṭhāko bhavissati ālambano cā’ti.‘Good people, do one thing for me and it would be good as a son would be born to you who would be your attendant and your support.’5.11Tatiyampi te āhaṁsu ‘alaṁ, kosiya, mā tvaṁ kho amhe anatthe niyojehi, kadāyaṁ kāyo na bhijjissati, bhijjatu ayaṁ kāyo bhedanadhammo, bhijjantiyāpi dharaṇiyā patantepi selasikhare phalantepi ākāse patantepi candimasūriye neva mayaṁ lokadhammehi missayissāma, mā tvaṁ amhākaṁ sammukhabhāvaṁ upagaccha, upagatassa te eso vissāso, anatthacaro tvaṁ maññe’ti.A third time they said: ‘Enough, Kosiya! Do not incite us to do what is not beneficial. How should this body not break up? This body will break up as it is subject to breaking. Even if the earth were to split, even if mountain peaks were to topple down, even if the sun and moon were to fall from the sky, we will not mix ourselves with worldly affairs. Do not come into our presence. There is little trust in your coming since you seem to be a doer of harm!’

6.1Tato sakko devānamindo tesaṁ manaṁ alabhamāno garukato pañjaliko puna yāci—“Then Sakka, lord of the gods, not obtaining their consent, but honouring them, with joined palms, asked again:6.2‘yadi me vacanaṁ na ussahatha kātuṁ, yadā tāpasī utunī hoti pupphavatī, tadā tvaṁ, bhante, dakkhiṇena hatthaṅguṭṭhena nābhiṁ parāmaseyyāsi, tena sā gabbhaṁ lacchati, sannipāto yevesa gabbhāvakkantiyā’ti.‘If you are unable to do what I ask, when the ascetic woman is in season and fertile, then you, venerable sir, should touch her navel with your right thumb. By that she will obtain conception. This too is a union for conception in the womb.’6.3‘Sakkomahaṁ, kosiya, taṁ vacanaṁ kātuṁ, na tāvatakena amhākaṁ tapo bhijjati, hotū’ti—‘I am able to do that, Kosiya. Our asceticism is not broken by so much. Let it be so',6.4sampaṭicchiṁsu.and they consented.6.5Tāya ca pana velāya devabhavane atthi devaputto ussannakusalamūlo khīṇāyuko āyukkhayappatto yadicchakaṁ samattho okkamituṁ api cakkavattikulepi.“Now at that time in the deva realm, there was a young deva of abundant wholesome roots, whose lifespan was exhausted, who had reached the end of his life, able to take rebirth wherever he wished, even in a wheel-turning monarch's family.6.6Atha sakko devānamindo taṁ devaputtaṁ upasaṅkamitvā evamāha—Then Sakka, lord of the gods, approached that young deva and said thus:6.7‘ehi kho, mārisa, supabhāto te divaso, atthasiddhi upagatā, yamahaṁ te upaṭṭhānamāgamiṁ, ramaṇīye te okāse vāso bhavissati, patirūpe kule paṭisandhi bhavissati, sundarehi mātāpitūhi vaḍḍhetabbo, ehi me vacanaṁ karohī’ti yāci.‘Come, dear sir! Auspicious is your day; success has come to you. I have come to attend upon you. You will have a dwelling in a delightful place, rebirth will occur in a suitable family, you will be raised by beautiful parents. Come, do as I ask!'6.8Dutiyampi …“A second time...6.9tatiyampi yāci sirasi pañjalikato.and a third time he requested, with joined palms at his head.

7.1Tato so devaputto evamāha—“Then that deva-son said thus:7.2‘katamaṁ taṁ, mārisa, kulaṁ, yaṁ tvaṁ abhikkhaṇaṁ kittayasi punappunan’ti.‘Which family is that, dear sir, which you constantly praise again and again?’7.3‘Dukūlo ca tāpaso pārikā ca tāpasī’ti.‘The ascetic Dukūla and the ascetic woman Pārikā.’7.4So tassa vacanaṁ sutvā tuṭṭho sampaṭicchi ‘sādhu, mārisa, yo tava chando, so hotu, ākaṅkhamāno ahaṁ, mārisa, patthite kule uppajjeyyaṁ, kimhi kule uppajjāmi aṇḍaje vā jalābuje vā saṁsedaje vā opapātike vā’ti?Hearing his words, he was pleased and consented: ‘Good, dear sir! May it be as you wish. I desire, dear sir, to be born in the family you have chosen. In which [mode of birth] will I be born—egg-born, moisture-born, womb-born, or spontaneously born?’7.5‘Jalābujāya, mārisa, yoniyā uppajjāhī’ti.‘You will be born, dear sir, in the womb-born mode.’

8.1Atha sakko devānamindo uppattidivasaṁ vigaṇetvā dukūlassa tāpasassa ārocesi ‘asukasmiṁ nāma divase tāpasī utunī bhavissati pupphavatī, tadā tvaṁ, bhante, dakkhiṇena hatthaṅguṭṭhena nābhiṁ parāmaseyyāsī’ti.“Then Sakka, lord of the gods, having calculated the day of arising, informed the ascetic Dukūla: ‘On such and such a day the ascetic woman will be in season and fertile. Then, venerable sir, you should touch her navel with your right thumb.’8.2Tasmiṁ, mahārāja, divase tāpasī ca utunī pupphavatī ahosi, devaputto ca tatthūpago paccupaṭṭhito ahosi, tāpaso ca dakkhiṇena hatthaṅguṭṭhena tāpasiyā nābhiṁ parāmasi, iti te tayo sannipātā ahesuṁ, nābhiparāmasanena tāpasiyā rāgo udapādi, so panassā rāgo nābhiparāmasanaṁ paṭicca mā tvaṁ sannipātaṁ ajjhācārameva maññi, ūhasanampi sannipāto, ullapanampi sannipāto, upanijjhāyanampi sannipāto, pubbabhāgabhāvato rāgassa uppādāya āmasanena sannipāto jāyati, sannipātā okkamanaṁ hotīti.On that day, your majesty, the ascetic woman was in season and fertile, the deva-son had gone there and was present, and the ascetic touched the ascetic woman's navel with his right thumb. Thus there were the three unions. By the touching of the navel, passion arose in the ascetic woman. But do not think that her passion dependent on the touching of the navel was merely external intercourse. Reflection too is union, thinking too is union, contemplation too is union. Because passion is a preliminary state, union arises through touching for the arising of passion, and from union there is descent [into the womb].

9.1Anajjhācārepi, mahārāja, parāmasanena gabbhāvakkanti hoti.“Even without intercourse, your majesty, conception in the womb occurs through touching.9.2Yathā, mahārāja, aggi jalamāno aparāmasanopi upagatassa sītaṁ byapahanti;Just as, your majesty, fire when blazing, even without touching one who has come near, dispels the cold;9.3evameva kho, mahārāja, anajjhācārepi parāmasanena gabbhāvakkanti hoti.in the same way, your majesty, even without intercourse, conception in the womb occurs through touching.

10.1Catunnaṁ, mahārāja, vasena sattānaṁ gabbhāvakkanti hoti kammavasena yonivasena kulavasena āyācanavasena, api ca sabbepete sattā kammasambhavā kammasamuṭṭhānā.“In four ways, your majesty, conception in the womb occurs for beings: through the power of kamma, through the power of the mode of birth, through the power of family lineage, and through the power of invitation. And yet all these beings are born of kamma, arisen from kamma.

11.1Kathaṁ, mahārāja, kammavasena sattānaṁ gabbhāvakkanti hoti?“How, your majesty, does conception in the womb occur for beings through the power of kamma?11.2Ussannakusalamūlā, mahārāja, sattā yadicchakaṁ uppajjanti khattiyamahāsālakule vā brāhmaṇamahāsālakule vā gahapatimahāsālakule vā devesu vā aṇḍajāya vā yoniyā jalābujāya vā yoniyā saṁsedajāya vā yoniyā opapātikāya vā yoniyā.Beings of abundant wholesome roots, your majesty, are born wherever they wish—in a great warrior family, in a great brahmin family, in a great householder family, among the devas, in the egg-born mode, in the womb-born mode, in the moisture-born mode, or in the spontaneously-born mode.11.3Yathā, mahārāja, puriso aḍḍho mahaddhano mahābhogo pahūtajātarūparajato pahūtavittūpakaraṇo pahūtadhanadhañño pahūtañātipakkho dāsiṁ vā dāsaṁ vā khettaṁ vā vatthuṁ vā gāmaṁ vā nigamaṁ vā janapadaṁ vā yaṁ kiñci manasā abhipatthitaṁ, yadicchakaṁ dviguṇatiguṇampi dhanaṁ datvā kiṇāti;“Just as, your majesty, a man who is wealthy, of great wealth, of great resources, with abundant gold and silver, with abundant possessions and goods, with abundant grain and wealth, with abundant relatives and kin, buys a slave woman or slave man, a field or property, a village or town or country—whatever he desires in his mind—giving wealth two-fold or three-fold at will and purchasing it;11.4evameva kho, mahārāja, ussannakusalamūlā sattā yadicchakaṁ uppajjanti khattiyamahāsālakule vā brāhmaṇamahāsālakule vā gahapatimahāsālakule vā devesu vā aṇḍajāya vā yoniyā jalābujāya vā yoniyā saṁsedajāya vā yoniyā opapātikāya vā yoniyā.in the same way, your majesty, beings of abundant wholesome roots are born wherever they wish—in a great warrior family, in a great brahmin family, in a great householder family, among the devas, in the egg-born mode, in the womb-born mode, in the moisture-born mode, or in the spontaneously-born mode.11.5Evaṁ kammavasena sattānaṁ gabbhāvakkanti hoti.Thus conception in the womb occurs for beings through the power of kamma.

12.1Kathaṁ yonivasena sattānaṁ gabbhāvakkanti hoti?“How does conception in the womb occur for beings through the power of the mode of birth?12.2Kukkuṭānaṁ, mahārāja, vātena gabbhāvakkanti hoti.For hens, your majesty, conception occurs through the wind.12.3Balākānaṁ meghasaddena gabbhāvakkanti hoti.For cranes, conception occurs through the sound of thunder.12.4Sabbepi devā agabbhaseyyakā sattāyeva, tesaṁ nānāvaṇṇena gabbhāvakkanti hoti.All devas are non-womb-lying beings; for them conception occurs through various manners.12.5Yathā, mahārāja, manussā nānāvaṇṇena mahiyā caranti, keci purato paṭicchādenti, keci pacchato paṭicchādenti, keci naggā honti, keci bhaṇḍū honti setapaṭadharā, keci moḷibaddhā honti, keci bhaṇḍū kāsāvavasanā honti, keci kāsāvavasanā moḷibaddhā honti, keci jaṭino vākacīradharā honti, keci cammavasanā honti, keci rasmiyo nivāsenti, sabbepete manussā nānāvaṇṇena mahiyā caranti;“Just as, your majesty, humans move about on earth with various appearances—some covering themselves in front, some covering themselves behind, some are naked, some are wanderers wearing white robes, some have shaven heads, some are wanderers wearing ochre robes, some wear ochre robes and have shaven heads, some are matted-hair ascetics wearing bark garments, some wear leather garments, some wear cord belts—all these humans move about on earth with various appearances;12.6evameva kho, mahārāja, sattāyeva te sabbe, tesaṁ nānāvaṇṇena gabbhāvakkanti hoti.in the same way, your majesty, all these are beings, and for them conception occurs through various appearances.12.7Evaṁ yonivasena sattānaṁ gabbhāvakkanti hoti.Thus conception in the womb occurs for beings through the power of the mode of birth.

13.1Kathaṁ kulavasena sattānaṁ gabbhāvakkanti hoti?“How does conception in the womb occur for beings through the power of family lineage?13.2Kulaṁ nāma, mahārāja, cattāri kulāni aṇḍajaṁ jalābujaṁ saṁsedajaṁ opapātikaṁ.Family, your majesty, means the four families: egg-born, womb-born, moisture-born, and spontaneously-born.13.3Yadi tattha gandhabbo yato kutoci āgantvā aṇḍaje kule uppajjati, so tattha aṇḍajo hoti …pe…If a gandhabba coming from anywhere is born in an egg-born family, he becomes egg-born there...13.4jalābuje kule …in a womb-born family...13.5saṁsedaje kule …in a moisture-born family...13.6opapātike kule uppajjati, so tattha opapātiko hoti.in a spontaneously-born family, he becomes spontaneously-born there.13.7Tesu tesu kulesu tādisāyeva sattā sambhavanti.In those respective families, beings of such nature are born.13.8Yathā, mahārāja, himavati nerupabbataṁ ye keci migapakkhino upenti, sabbe te sakavaṇṇaṁ vijahitvā suvaṇṇavaṇṇā honti;“Just as, your majesty, whatever animals and birds approach Mount Neru in the Himalayas, all of them, abandoning their own colour, become golden in colour;13.9evameva kho, mahārāja, yo koci gandhabbo yato kutoci āgantvā aṇḍajaṁ yoniṁ upagantvā sabhāvavaṇṇaṁ vijahitvā aṇḍajo hoti …pe…in the same way, your majesty, whatever gandhabba coming from anywhere, approaching the egg-born mode, abandoning his natural appearance, becomes egg-born...13.10jalābujaṁ …[approaching] the womb-born...13.11saṁsedajaṁ …the moisture-born...13.12opapātikaṁ yoniṁ upagantvā sabhāvavaṇṇaṁ vijahitvā opapātiko hoti, evaṁ kulavasena sattānaṁ gabbhāvakkanti hoti.the spontaneously-born mode, abandoning his natural appearance, becomes spontaneously-born. Thus conception in the womb occurs for beings through the power of family lineage.

14.1Kathaṁ āyācanavasena sattānaṁ gabbhāvakkanti hoti?“How does conception in the womb occur for beings through the power of invitation?14.2Idha, mahārāja, kulaṁ hoti aputtakaṁ bahusāpateyyaṁ saddhaṁ pasannaṁ sīlavantaṁ kalyāṇadhammaṁ tapanissitaṁ, devaputto ca ussannakusalamūlo cavanadhammo hoti.Here, your majesty, there is a family that is without a son, of great wealth, faithful, devoted, virtuous, of good character, devoted to asceticism, and there is a deva-son of abundant wholesome roots subject to passing away.14.3Atha sakko devānamindo tassa kulassa anukampāya taṁ devaputtaṁ āyācati ‘paṇidhehi, mārisa, asukassa kulassa mahesiyā kucchin’ti.Then Sakka, lord of the gods, out of compassion for that family, invites that deva-son: ‘Aspire, dear sir, to the womb of the great lady of such-and-such a family.’14.4So tassa āyācanahetu taṁ kulaṁ paṇidheti.Due to that invitation, he aspires to that family.14.5Yathā, mahārāja, manussā puññakāmā samaṇaṁ manobhāvanīyaṁ āyācitvā gehaṁ upanenti, ayaṁ upagantvā sabbassa kulassa sukhāvaho bhavissatīti.“Just as, your majesty, humans who desire merit invite a revered ascetic and bring him to their home, [thinking] ‘This one, having come, will be a bringer of happiness to the whole family';14.6Evameva kho, mahārāja, sakko devānamindo taṁ devaputtaṁ āyācitvā taṁ kulaṁ upaneti.in the same way, your majesty, Sakka, lord of the gods, having invited that deva-son, brings him to that family.14.7Evaṁ āyācanavasena sattānaṁ gabbhāvakkanti hoti.Thus conception in the womb occurs for beings through the power of invitation.

15.1Sāmo, mahārāja, kumāro sakkena devānamindena āyācito pārikāya tāpasiyā kucchiṁ okkanto.“The boy Sāma, your majesty, was invited by Sakka, lord of the gods, and descended into the womb of the ascetic woman Pārikā.15.2Sāmo, mahārāja, kumāro katapuñño, mātāpitaro sīlavanto kalyāṇadhammā, āyācako sakko, tiṇṇaṁ cetopaṇidhiyā sāmo kumāro nibbatto.The boy Sāma, your majesty, was one who had made merit; the mother and father were virtuous and of good character; the inviter was Sakka. Through the mental aspiration of these three, the boy Sāma was born.15.3Idha, mahārāja, nayakusalo puriso sukaṭṭhe anūpakhette bījaṁ ropeyya, api nu tassa bījassa antarāyaṁ vivajjentassa vuḍḍhiyā koci antarāyo bhaveyyā”ti?“Here, your majesty, [suppose] a skillful man were to plant seed in well-prepared, irrigated land—would there be any obstacle to its growth if he avoided obstacles to that seed?”15.4“Na hi, bhante, nirupaghātaṁ bījaṁ khippaṁ saṁviruheyyā”ti.“Certainly not, venerable sir, The seed, free from impediments, would quickly germinate.”15.5“Evameva kho, mahārāja, sāmo kumāro mutto uppannantarāyehi tiṇṇaṁ cetopaṇidhiyā nibbatto.“In the same way, your majesty, the boy Sāma, freed from arisen obstacles, was born through the mental aspiration of three.

16.1Api nu kho, mahārāja, sutapubbaṁ tayā isīnaṁ manopadosena iddho phīto mahājanapado sajano samucchinno”ti?“But have you heard before, your majesty, that through the mental anger of seers, a prosperous, thriving great country with its people was utterly destroyed?”16.2“Āma, bhante, suyyati.“Yes, venerable sir, I have heard that.16.3Mahiyā daṇḍakāraññaṁ majjhāraññaṁ kāliṅgāraññaṁ mātaṅgāraññaṁ, sabbaṁ taṁ araññaṁ araññabhūtaṁ, sabbepete janapadā isīnaṁ manopadosena khayaṁ gatā”ti.On earth, the Daṇḍaka forest, the Majjha forest, the Kāliṅga forest, the Mātaṅga forest—all that became forest, wilderness. All these regions came to destruction through the mental anger of seers.” “If, your majesty, through their mental anger well-prospering countries are destroyed, could anything not be produced through their mental goodwill?” “Yes indeed, venerable sir.”16.4“Yadi, mahārāja, tesaṁ manopadosena susamiddhā janapadā ucchijjanti, api nu kho tesaṁ manopasādena kiñci nibbatteyyā”ti?“If, your majesty, through their mental anger well-prospering regions are destroyed, could anything not be produced through their mental goodwill?”16.5“Āma, bhante”ti.“Yes, venerable sir.”16.6“Tena hi, mahārāja, sāmo kumāro tiṇṇaṁ balavantānaṁ cetopasādena nibbatto isinimmito devanimmito puññanimmitoti.“Then, your majesty, the boy Sāma was born through the mental goodwill of three powerful ones—created by seers, created by devas, created by merit.16.7Evametaṁ, mahārāja, dhārehi.Thus, your majesty, bear this in mind.

17.1Tayome, mahārāja, devaputtā sakkena devānamindena āyācitā kulaṁ uppannā.“These three, your majesty, are deva-sons invited by Sakka, lord of the gods, and born in families.17.2Katame tayo?Which three?17.3Sāmo kumāro mahāpanādo kusarājā, tayopete bodhisattā”ti.The boy Sāma, Mahāpanāda, and King Kusa. These three are bodhisattas.”17.4“Suniddiṭṭhā, bhante nāgasena, gabbhāvakkanti, sukathitaṁ kāraṇaṁ, andhakāro āloko kato, jaṭā vijaṭitā, nicchuddhā paravādā, evametaṁ tathā sampaṭicchāmī”ti.“Well explained, Venerable Nāgasena, is conception in the womb! Well stated is the reason! Darkness has been made into light, the tangle has been disentangled, the opposing doctrines have been purified. This is so; thus I accept it.”

18.1Gabbhāvakkantipañho chaṭṭho.Question on Conception sixth