爾時，世尊告諸比丘：「若三十三天晝度樹葉萎黃，是時，三十三天悅樂歡喜，晝度樹葉不久當落。復次，三十三天晝度樹葉已落，是時，三十三天悅樂歡喜，晝度樹葉不久當還生。復次，三十三天晝度樹葉已還生，是時，三十三天悅樂歡喜，晝度樹不久當生網。復次，三十三天晝度樹已生網，是時，三十三天悅樂歡喜，晝度樹不久當生如鳥喙。復次，三十三天晝度樹已生如鳥喙，是時，三十三天悅樂歡喜，晝度樹不久當開如鉢。復次，三十三天晝度樹已開如鉢，是時，三十三天悅樂歡喜，晝度樹不久當盡敷開。若晝度樹已盡敷開，光所照、色所映、香所熏，周百由延，是時，三十三天於中夏四月，以天五欲功德具足而自娛樂，是謂三十三天於晝度樹下集會娛樂也。

At that time, the World-Honored One addressed the monks: "When the leaves of the Parichchattaka tree in the Heaven of the Thirty-Three Gods turn yellow, the gods rejoice and are delighted, for soon the leaves will fall. Next, when the leaves of the Parichchattaka tree have fallen, the gods rejoice and are delighted, for soon new leaves will sprout. Next, when the leaves of the Parichchattaka tree have sprouted, the gods rejoice and are delighted, for soon the tree will form buds. Next, when the Parichchattaka tree has formed buds, the gods rejoice and are delighted, for soon the buds will grow like bird beaks. Next, when the Parichchattaka tree has grown buds like bird beaks, the gods rejoice and are delighted, for soon the buds will open like bowls. Next, when the Parichchattaka tree has opened like bowls, the gods rejoice and are delighted, for soon the flowers will fully bloom. When the Parichchattaka tree is in full bloom, its light shines, its color glows, and its fragrance spreads for a hundred yojanas around. At that time, the Thirty-Three Gods enjoy themselves for four months of the summer, fully immersed in the pleasures of the heavenly realm. This is how the Thirty-Three Gods gather and rejoice beneath the Parichchattaka tree."

「如是義，聖弟子亦復爾，思念出家，是時聖弟子名為葉黃，猶三十三天晝度樹葉萎黃也。復次，聖弟子剃除鬚髮，著袈裟衣，至信、捨家、無家、學道，是時聖弟子名為葉落，猶三十三天晝度樹葉落也。復次，聖弟子離欲、離惡不善之法，有覺、有觀，離生喜樂，得初禪成就遊，是時，聖弟子名葉還生，猶三十三天晝度樹葉還生也。復次，聖弟子覺觀已息，內靜、一心，無覺無觀，定生喜樂，得第二禪成就遊，是時，聖弟子名為生網，猶三十三天晝度樹生網也。復次，聖弟子離於喜欲，捨無求遊，正念正智而身覺樂，謂聖所說、聖所捨、念、樂住、空，得第三禪成就遊，是時，聖弟子名生如鳥喙，猶三十三天晝度樹如鳥喙也。復次，聖弟子樂滅、苦滅，喜憂本已滅，不苦不樂、捨、念、清淨，得第四禪成就遊，是時，聖弟子名生如鉢，猶三十三天晝度樹如鉢也。

In this same way, a noble disciple is also like this. When he thinks of leaving home, at that time, the noble disciple is called "Yellowing Leaves," just as the leaves of the Day-Blooming Tree in the Heaven of the Thirty-Three turn yellow.

Next, when the noble disciple shaves off his hair and beard, dons the monastic robe, and with faith leaves home to become homeless and practice the path, at that time, the noble disciple is called "Falling Leaves," just as the leaves of the Day-Blooming Tree in the Heaven of the Thirty-Three fall.

Next, when the noble disciple, secluded from sensual desires and unwholesome states, attains and dwells in the first meditation, which is accompanied by initial and sustained thought, with rapture and happiness born of seclusion, at that time, the noble disciple is called "Leaves Regrowing," just as the leaves of the Day-Blooming Tree in the Heaven of the Thirty-Three regrow.

Next, when the noble disciple, with the stilling of initial and sustained thought, attains and dwells in the second meditation, which is accompanied by inner tranquility and one-pointedness of mind, without initial and sustained thought, with rapture and happiness born of concentration, at that time, the noble disciple is called "Buds Forming," just as the buds of the Day-Blooming Tree in the Heaven of the Thirty-Three form.

Next, when the noble disciple, with the fading away of rapture, dwells equanimous, mindful, and clearly aware, experiencing happiness with the body, attains and dwells in the third meditation, which the noble ones describe as "dwelling with equanimity, mindfulness, and happiness," at that time, the noble disciple is called "Buds Like a Bird's Beak," just as the buds of the Day-Blooming Tree in the Heaven of the Thirty-Three are like a bird's beak.

Next, when the noble disciple, with the abandoning of pleasure and pain, and with the previous disappearance of joy and sorrow, attains and dwells in the fourth meditation, which is neither painful nor pleasant and includes the purity of mindfulness due to equanimity, at that time, the noble disciple is called "Buds Like a Bowl," just as the buds of the Day-Blooming Tree in the Heaven of the Thirty-Three are like a bowl.

「復次，聖弟子諸漏已盡，心解脫、慧解脫，於現法中自知自覺，自作證成就遊，生已盡，梵行已立，所作已辦，不更受有，知如真，是時，聖弟子名盡敷開，猶三十三天晝度樹盡敷開也。彼為漏盡阿羅訶比丘，三十三天集在善法正殿，咨嗟稱歎：『某尊弟子於某村邑剃除鬚髮，著袈裟衣，至信、捨家、無家、學道，諸漏已盡，心解脫、慧解脫，於現法中自知自覺，自作證成就遊，生已盡，梵行已立，所作已辦，不更受有，知如真。』是謂漏盡阿羅訶共集會也，如三十三天晝度樹下共集會也。」

Furthermore, a noble disciple who has eradicated all defilements, who has liberated the mind and liberated through wisdom, directly knows and realizes this for themselves in this very life. They have journeyed to complete personal verification: birth is exhausted, the spiritual life has been established, what had to be done has been done, there is no more coming into any state of existence—they know this as it truly is. At this time, that noble disciple is said to have fully blossomed, just like the Pāricchattaka tree (the Greatest Decorated Tree) in the Heaven of the Thirty-Three fully blossoms.

For that Arhat (Worthy One) monk who has eradicated all defilements—the Thirty-Three Gods gather in the Hall of Good Dharma to praise and honor them, saying: "Such a noble disciple, in such a town or village, shaved off his hair and beard, donned the monk’s robe, and with utmost faith left behind home life to become a homeless one, training in the path. He has eradicated all defilements, liberated his mind and liberated through wisdom, directly knowing and realizing this for himself in this very life, journeying to complete personal verification: birth is exhausted, the spiritual life has been established, what had to be done has been done, there is no more coming into any state of existence—he knows this as it truly is."

This is what is called the gathering of Arhats who have eradicated all defilements, just like the gathering of the Thirty-Three under the Pāricchattaka tree.

Madhyama Āgama (中阿含經)

Madhyama Āgama (中阿含經)