Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā magadhesu viharati, pācīnato rājagahassa ambasaṇḍā nāma brāhmaṇagāmo, tassuttarato vediyake pabbate indasālaguhāyaṁ.
Thus have I heard—At one time, the Blessed One was dwelling in the |Magadhan::An ancient kingdom in northeastern India (present day Bihar) and the setting for much of the Buddha’s teachings after his full awakening [magadha]| country, east of |Rājagaha::name of a city; capital of Magadha; lit. king’s house [rājagaha]| at a brahmin village named |Ambasaṇḍā::name of a Magadhan brahmin village; lit. mango grove [ambasaṇḍā]|, north of which, on Mount |Vediyaka::name of a mountain north of Ambasaṇḍā [vediyaka]|, was the |Indasāla Cave::cave on Mount Vediyaka; lit. Indra’s hall cave [indasālaguhā]|.
Tena kho pana samayena sakkassa devānamindassa ussukkaṁ udapādi bhagavantaṁ dassanāya. Atha kho sakkassa devānamindassa etadahosi: “kahaṁ nu kho bhagavā etarahi viharati arahaṁ sammāsambuddho”ti?
Now at that time, |Sakka::name of the king of the deities [sakka]|, lord of the gods, grew eager to see the Blessed One. Then it occurred to Sakka, lord of the gods: “Where is the Blessed One, the |Arahant::a worthy one, a fully awakened being, epithet of the Buddha [arahant]|, the |perfectly Awakened One::fully enlightened being [sammāsambuddha]| dwelling at present?”
Addasā kho sakko devānamindo bhagavantaṁ magadhesu viharantaṁ pācīnato rājagahassa ambasaṇḍā nāma brāhmaṇagāmo, tassuttarato vediyake pabbate indasālaguhāyaṁ. Disvāna deve tāvatiṁse āmantesi: “ayaṁ, mārisā, bhagavā magadhesu viharati, pācīnato rājagahassa ambasaṇḍā nāma brāhmaṇagāmo, tassuttarato vediyake pabbate indasālaguhāyaṁ. Yadi pana, mārisā, mayaṁ taṁ bhagavantaṁ dassanāya upasaṅkameyyāma arahantaṁ sammāsambuddhan”ti?
Sakka, lord of the gods, saw the Blessed One dwelling in the Magadhan country, east of Rājagaha at the brahmin village named Ambasaṇḍā, north of which, on Mount Vediyaka, was the Indasāla Cave. Having seen him, he addressed the gods of the |Thirty-Three::devas of Tāvatiṁsa heaven ruled by Sakka [tāvatiṁsā devā]|: “Good sirs, the Blessed One is dwelling in the Magadhan country, east of Rājagaha at the brahmin village named Ambasaṇḍā, north of which, on Mount Vediyaka, is the Indasāla Cave. What if, good sirs, we were to approach that Blessed One, the Arahant, the perfectly Awakened One, to see him?”
“Evaṁ, bhaddantavā”ti kho devā tāvatiṁsā sakkassa devānamindassa paccassosuṁ.
“Yes, venerable sir,” the gods of the Thirty-Three replied to Sakka, lord of the gods.
Atha kho sakko devānamindo pañcasikhaṁ gandhabbadevaputtaṁ āmantesi: “ayaṁ, tāta pañcasikha, bhagavā magadhesu viharati pācīnato rājagahassa ambasaṇḍā nāma brāhmaṇagāmo, tassuttarato vediyake pabbate indasālaguhāyaṁ. Yadi pana, tāta pañcasikha, mayaṁ taṁ bhagavantaṁ dassanāya upasaṅkameyyāma arahantaṁ sammāsambuddhan”ti?
Then Sakka, lord of the gods, addressed the |gandhabba::celestial musician or heavenly being [gandhabba]| young deity |Pañcasikha::::Pañcha-sikha|: “Dear Pañcasikha, the Blessed One is dwelling in the Magadhan country, east of Rājagaha at the brahmin village named Ambasaṇḍā, north of which, on Mount Vediyaka, is the Indasāla Cave. What if, dear Pañcasikha, we were to approach that Blessed One, the Arahant, the perfectly Awakened One, to see him?”
“Evaṁ, bhaddantavā”ti kho pañcasikho gandhabbadevaputto sakkassa devānamindassa paṭissutvā beluvapaṇḍuvīṇaṁ ādāya sakkassa devānamindassa anucariyaṁ upāgami.
“Yes, venerable sir,” the gandhabba young deity Pañcasikha replied to Sakka, lord of the gods. Taking his |yellow-wood beluva lute::lute of pale beluva wood [beluvapaṇḍuvīṇa]|, he followed along as the attendant of Sakka, lord of the gods.
Atha kho sakko devānamindo devehi tāvatiṁsehi parivuto pañcasikhena gandhabbadevaputtena purakkhato— seyyathāpi nāma balavā puriso samiñjitaṁ vā bāhaṁ pasāreyya pasāritaṁ vā bāhaṁ samiñjeyya; evameva—devesu tāvatiṁsesu antarahito magadhesu pācīnato rājagahassa ambasaṇḍā nāma brāhmaṇagāmo, tassuttarato vediyake pabbate paccuṭṭhāsi.
Then Sakka, lord of the gods, surrounded by the gods of the Thirty-Three and preceded by the gandhabba young deity Pañcasikha—just as easily as a strong man might extend his flexed arm or flex his extended arm—disappeared from among the gods of the Thirty-Three and appeared in the Magadhan country, on Mount Vediyaka north of the brahmin village named Ambasaṇḍā, east of Rājagaha.
Tena kho pana samayena vediyako pabbato atiriva obhāsajāto hoti ambasaṇḍā ca brāhmaṇagāmo yathā taṁ devānaṁ devānubhāvena. Apissudaṁ parito gāmesu manussā evamāhaṁsu: “ādittassu nāmajja vediyako pabbato jhāyatisu nāmajja vediyako pabbato jalatisu. Nāmajja vediyako pabbato. Kiṁsu nāmajja vediyako pabbato atiriva obhāsajāto ambasaṇḍā ca brāhmaṇagāmo”ti; saṁviggā lomahaṭṭhajātā ahesuṁ.
Now at that time, Mount Vediyaka and the brahmin village of Ambasaṇḍā became exceedingly radiant, as happens through the divine majesty of the gods. The people in the surrounding villages said: “Mount Vediyaka must be on fire today! Mount Vediyaka is burning today! Mount Vediyaka is blazing today! That’s Mount Vediyaka today! Why is Mount Vediyaka and the brahmin village of Ambasaṇḍā so exceedingly radiant today?” And they were terrified, their hair standing on end.
Atha kho sakko devānamindo pañcasikhaṁ gandhabbadevaputtaṁ āmantesi: “durupasaṅkamā kho, tāta pañcasikha, tathāgatā mādisena, jhāyī jhānaratā, tadantaraṁ paṭisallīnā. Yadi pana tvaṁ, tāta pañcasikha, bhagavantaṁ paṭhamaṁ pasādeyyāsi, tayā, tāta, paṭhamaṁ pasāditaṁ pacchā mayaṁ taṁ bhagavantaṁ dassanāya upasaṅkameyyāma arahantaṁ sammāsambuddhan”ti.
Then Sakka, lord of the gods, addressed the gandhabba young deity Pañcasikha: “Dear Pañcasikha, |Tathāgatas::those who have arrived at the truth, epithet of perfectly Awakened Ones [tathāgatā]| are difficult to approach for one like me—they are meditators, |delighting in jhāna::relishing meditative absorption [jhānarata]|, secluded in the meantime. But if you, dear Pañcasikha, were first to gladden the Blessed One, then after he had first been gladdened by you, we could approach that Blessed One, the Arahant, the perfectly Awakened One, to see him.”
“Evaṁ, bhaddantavā”ti kho pañcasikho gandhabbadevaputto sakkassa devānamindassa paṭissutvā beluvapaṇḍuvīṇaṁ ādāya yena indasālaguhā tenupasaṅkami; upasaṅkamitvā: “ettāvatā me bhagavā neva atidūre bhavissati nāccāsanne, saddañca me sossatī”ti— ekamantaṁ aṭṭhāsi.
“Yes, venerable sir,” the gandhabba young deity Pañcasikha replied to Sakka, lord of the gods. Taking his yellow-wood beluva lute, he approached the Indasāla Cave. Having approached, he stood to one side, thinking: “At this distance, the Blessed One will be neither too far nor too near to me, and he will hear my voice.”
1. Pañcasikha’s Song
Ekamantaṁ ṭhito kho pañcasikho gandhabbadevaputto beluvapaṇḍuvīṇaṁ assāvesi, imā ca gāthā abhāsi buddhūpasañhitā dhammūpasañhitā saṅghūpasañhitā arahantūpasañhitā kāmūpasañhitā:
Standing to one side, the gandhabba young deity Pañcasikha played his yellow-wood beluva lute and sang these verses connected with the Buddha, connected with the |Dhamma::teachings of the Buddha that point to the nature of reality, the ultimate truth [dhamma]|, connected with the |Saṅgha::The community of monks and nuns practicing in line with the Buddha’s teachings. In the broader sense, this is the community of disciples who have realized the noble path and fruition through the Buddha’s teachings [saṅgha]|, connected with the Arahants, and connected with sensual love:
“Vande te pitaraṁ bhadde,
timbaruṁ sūriyavacchase;
Yena jātāsi kalyāṇī,
ānandajananī mama.
“I pay homage to your father, fair lady,
Timbaru, O Sūriyavacchasā;
through whom was born a lady so lovely,
the mother of my joy.
Vātova sedataṁ kanto,
pānīyaṁva pipāsato;
Aṅgīrasi piyāmesi,
dhammo arahatāmiva.
As sweet as a breeze to one who is sweating,
or a drink of water to one who is thirsty;
so dear are you, |radiant lady::epithet of Sūriyavacchasā; related to Aṅgīrasa [aṅgīrasi]|, to me,
as the Dhamma is to the Arahants.
Āturasseva bhesajjaṁ,
bhojanaṁva jighacchato;
Parinibbāpaya maṁ bhadde,
jalantamiva vārinā.
Like medicine to one who is sick,
or food to one who is hungry;
quench me, O fair one,
as fire is quenched with water.
Sītodakaṁ pokkharaṇiṁ,
yuttaṁ kiñjakkhareṇunā;
Nāgo ghammābhitattova,
ogāhe te thanūdaraṁ.
Into a lotus pool of cool waters,
laden with pollen and petals;
like a bull elephant overcome by summer heat,
would I plunge into your breasts and belly.
Accaṅkusova nāgova,
jitaṁ me tuttatomaraṁ;
Kāraṇaṁ nappajānāmi,
sammatto lakkhaṇūruyā.
Like an elephant defying the goad,
unmindful of lances and javelins;
I know not what reasons can sway me,
crazed for you of shapely thighs.
Tayi gedhitacittosmi,
cittaṁ vipariṇāmitaṁ;
Paṭigantuṁ na sakkomi,
vaṅkaghastova ambujo.
My heart is filled with longing for you,
my mind is completely transformed;
I am unable to turn back,
like a fish that has swallowed the hook.
Vāmūru saja maṁ bhadde,
saja maṁ mandalocane;
Palissaja maṁ kalyāṇi,
etaṁ me abhipatthitaṁ.
Embrace me, fair lady of lovely thighs,
embrace me, O soft-eyed one;
hold me close, my beautiful maid,
for this is what I long for.
Appako vata me santo,
kāmo vellitakesiyā;
Anekabhāvo samuppādi,
arahanteva dakkhiṇā.
Small indeed was my desire at first
for you of curling hair;
now it has multiplied manifold,
like an offering given to an Arahant.
Yaṁ me atthi kataṁ puññaṁ,
arahantesu tādisu;
Taṁ me sabbaṅgakalyāṇi,
tayā saddhiṁ vipaccataṁ.
Whatever |merit::good deed, spiritual wealth [puñña]| I have made
among such Arahants as these;
may that, my all-beautiful lady,
ripen in union with you.
Yaṁ me atthi kataṁ puññaṁ,
asmiṁ pathavimaṇḍale;
Taṁ me sabbaṅgakalyāṇi,
tayā saddhiṁ vipaccataṁ.
Whatever merit I have made
upon this great earth’s circle;
may that, my all-beautiful lady,
ripen in union with you.
Sakyaputtova jhānena,
ekodi nipako sato;
Amataṁ muni jigīsāno,
tamahaṁ sūriyavacchase.
Just as the Sakyan Son through jhāna,
unified, prudent, and mindful,
the Sage seeking the |Deathless::the unconditioned state, Nibbāna [amata]|;
so do I seek you, O Sūriyavacchasā.
Yathāpi muni nandeyya,
patvā sambodhimuttamaṁ;
Evaṁ nandeyyaṁ kalyāṇi,
missībhāvaṁ gato tayā.
Just as the Sage would rejoice
upon attaining supreme awakening;
so would I rejoice, lovely lady,
were I to be united with you.
Sakko ce me varaṁ dajjā,
tāvatiṁsānamissaro;
Tāhaṁ bhadde vareyyāhe,
evaṁ kāmo daḷho mama.
If Sakka, ruler of the Thirty-Three,
were to grant me a single wish;
I would choose you, fair lady,
so strong is my love for you.
Sālaṁva na ciraṁ phullaṁ,
pitaraṁ te sumedhase;
Vandamāno namassāmi,
yassāsetādisī pajā”ti.
Like a newly blossoming sāla tree
is your father, wise maiden;
bowing low, I pay him homage,
whose daughter is of such a kind.”
Evaṁ vutte, bhagavā pañcasikhaṁ gandhabbadevaputtaṁ etadavoca: “saṁsandati kho te, pañcasikha, tantissaro gītassarena, gītassaro ca tantissarena; na ca pana te, pañcasikha, tantissaro gītassaraṁ ativattati, gītassaro ca tantissaraṁ. Kadā saṁyūḷhā pana te, pañcasikha, imā gāthā buddhūpasañhitā dhammūpasañhitā saṅghūpasañhitā arahantūpasañhitā kāmūpasañhitā”ti?
When this was said, the Blessed One said to the gandhabba young deity Pañcasikha: “The sound of your strings harmonizes with your vocal melody, Pañcasikha, and your vocal melody harmonizes with your strings; neither does the sound of your strings overpower your voice, nor does your voice overpower the strings. But when, Pañcasikha, did you compose these verses connected with the Buddha, connected with the Dhamma, connected with the Saṅgha, connected with the Arahants, and connected with sensual love?”
“Ekamidaṁ, bhante, samayaṁ bhagavā uruvelāyaṁ viharati najjā nerañjarāya tīre ajapālanigrodhe paṭhamābhisambuddho. Tena kho panāhaṁ, bhante, samayena bhaddā nāma sūriyavacchasā timbaruno gandhabbarañño dhītā, tamabhikaṅkhāmi. Sā kho pana, bhante, bhaginī parakāminī hoti; sikhaṇḍī nāma mātalissa saṅgāhakassa putto, tamabhikaṅkhati. Yato kho ahaṁ, bhante, taṁ bhaginiṁ nālatthaṁ kenaci pariyāyena. Athāhaṁ beluvapaṇḍuvīṇaṁ ādāya yena timbaruno gandhabbarañño nivesanaṁ tenupasaṅkamiṁ; upasaṅkamitvā beluvapaṇḍuvīṇaṁ assāvesiṁ, imā ca gāthā abhāsiṁ buddhūpasañhitā dhammūpasañhitā saṅghūpasañhitā arahantūpasañhitā kāmūpasañhitā—
“At one time, venerable sir, the Blessed One was dwelling at |Uruvelā::name of a town in Magadha, lit. broad banks [uruvelā]| on the bank of the river |Nerañjarā::a river in ancient India, now identified with the modern Phalgu River or its tributary the Niranjana River, lit. the river with pure, clean water [nerañjarā]| at the foot of the goatherd’s banyan tree, having just attained full awakening. At that time, venerable sir, I was in love with the daughter of the gandhabba king Timbaru, named Bhaddā Sūriyavacchasā. But that sister was in love with another: she desired Sikhaṇḍī, the son of the charioteer |Mātali::name of Sakka’s charioteer [mātali]|. Since I was unable to win that sister by any means, I took my yellow-wood beluva lute and approached the residence of the gandhabba king Timbaru. Having approached, I played my yellow-wood beluva lute and sang these verses connected with the Buddha, connected with the Dhamma, connected with the Saṅgha, connected with the Arahants, and connected with sensual love:
Vande te pitaraṁ bhadde,
timbaruṁ sūriyavacchase;
Yena jātāsi kalyāṇī,
ānandajananī mama.
‘I pay homage to your father, fair lady,
Timbaru, O Sūriyavacchasā;
through whom was born a lady so lovely,
the mother of my joy.
…pe…
...
Sālaṁva na ciraṁ phullaṁ,
pitaraṁ te sumedhase;
Vandamāno namassāmi,
yassāsetādisī pajāti.
Like a newly blossoming sāla tree
is your father, wise maiden;
bowing low, I pay him homage,
whose daughter is of such a kind.’
Evaṁ vutte, bhante, bhaddā sūriyavacchasā maṁ etadavoca: ‘na kho me, mārisa, so bhagavā sammukhā diṭṭho, api ca sutoyeva me so bhagavā devānaṁ tāvatiṁsānaṁ sudhammāyaṁ sabhāyaṁ upanaccantiyā. Yato kho tvaṁ, mārisa, taṁ bhagavantaṁ kittesi, hotu no ajja samāgamo’ti. Soyeva no, bhante, tassā bhaginiyā saddhiṁ samāgamo ahosi. Na ca dāni tato pacchā”ti.
When this was said, venerable sir, Bhaddā Sūriyavacchasā said to me: ‘I have not seen that Blessed One face-to-face, good sir, but I have only heard of that Blessed One when I went to dance for the gods of the Thirty-Three in the Sudhamma hall. Since you praise that Blessed One, good sir, let there be our meeting today.’ And that, venerable sir, was the only meeting I had with that sister; we have not met since.”
2. Sakka’s Approach
Atha kho sakkassa devānamindassa etadahosi: “paṭisammodati pañcasikho gandhabbadevaputto bhagavatā, bhagavā ca pañcasikhenā”ti.
Then it occurred to Sakka, lord of the gods: “The gandhabba young deity Pañcasikha is conversing cordially with the Blessed One, and the Blessed One with Pañcasikha.”
Atha kho sakko devānamindo pañcasikhaṁ gandhabbadevaputtaṁ āmantesi: “abhivādehi me tvaṁ, tāta pañcasikha, bhagavantaṁ: ‘sakko, bhante, devānamindo sāmacco saparijano bhagavato pāde sirasā vandatī’”ti.
Then Sakka, lord of the gods, addressed the gandhabba young deity Pañcasikha: “Dear Pañcasikha, bow to the Blessed One in my name, saying: ‘Venerable sir, Sakka, lord of the gods, together with his ministers and retinue, bows with his head at the Blessed One’s feet.’”
“Evaṁ, bhaddantavā”ti kho pañcasikho gandhabbadevaputto sakkassa devānamindassa paṭissutvā bhagavantaṁ abhivādeti: “sakko, bhante, devānamindo sāmacco saparijano bhagavato pāde sirasā vandatī”ti.
“Yes, venerable sir,” the gandhabba young deity Pañcasikha replied to Sakka, lord of the gods, and he paid homage to the Blessed One: “Venerable sir, Sakka, lord of the gods, together with his ministers and retinue, bows with his head at the Blessed One’s feet.”
“Evaṁ sukhī hotu, pañcasikha, sakko devānamindo sāmacco saparijano; sukhakāmā hi devā manussā asurā nāgā gandhabbā ye caññe santi puthukāyā”ti.
“May Sakka, lord of the gods, together with his ministers and retinue, be happy, Pañcasikha; for gods, humans, |asuras::titans, anti-gods [asurā]|, nāgas, gandhabbas, and whatever other diverse classes of beings there are, all desire happiness.”
Evañca pana tathāgatā evarūpe mahesakkhe yakkhe abhivadanti. Abhivadito sakko devānamindo bhagavato indasālaguhaṁ pavisitvā bhagavantaṁ abhivādetvā ekamantaṁ aṭṭhāsi. Devāpi tāvatiṁsā indasālaguhaṁ pavisitvā bhagavantaṁ abhivādetvā ekamantaṁ aṭṭhaṁsu. Pañcasikhopi gandhabbadevaputto indasālaguhaṁ pavisitvā bhagavantaṁ abhivādetvā ekamantaṁ aṭṭhāsi.
For in this way do the Tathāgatas greet such |renowned::of great influence, with a large retinue [mahesakkha]| |spirits::nature spirits, powerful deities [yakkha]|. Greeted in return, Sakka, lord of the gods, entered the Indasāla Cave, paid homage to the Blessed One, and stood to one side. The gods of the Thirty-Three also entered the Indasāla Cave, paid homage to the Blessed One, and stood to one side. The gandhabba young deity Pañcasikha also entered the Indasāla Cave, paid homage to the Blessed One, and stood to one side.
Tena kho pana samayena indasālaguhā visamā santī samā samapādi, sambādhā santī urundā samapādi, andhakāro guhāyaṁ antaradhāyi, āloko udapādi yathā taṁ devānaṁ devānubhāvena.
Now at that time, the Indasāla Cave, being uneven, became level; being cramped, became spacious; the darkness in the cave vanished and light arose, as happens through the divine majesty of the gods.
Atha kho bhagavā sakkaṁ devānamindaṁ etadavoca: “acchariyamidaṁ āyasmato kosiyassa, abbhutamidaṁ āyasmato kosiyassa tāva bahukiccassa bahukaraṇīyassa yadidaṁ idhāgamanan”ti.
Then the Blessed One said to Sakka, lord of the gods: “It is wonderful for the venerable |Kosiya::family name of Sakka; lit. from a cocoon [kosiya]|, it is marvelous for the venerable Kosiya, who is so busy with many duties and so much to do, that you should come here!”
“Cirapaṭikāhaṁ, bhante, bhagavantaṁ dassanāya upasaṅkamitukāmo; api ca devānaṁ tāvatiṁsānaṁ kehici kehici kiccakaraṇīyehi byāvaṭo; evāhaṁ nāsakkhiṁ bhagavantaṁ dassanāya upasaṅkamituṁ. Ekamidaṁ, bhante, samayaṁ bhagavā sāvatthiyaṁ viharati salaḷāgārake. Atha khvāhaṁ, bhante, sāvatthiṁ agamāsiṁ bhagavantaṁ dassanāya. Tena kho pana, bhante, samayena bhagavā aññatarena samādhinā nisinno hoti, bhūjati ca nāma vessavaṇassa mahārājassa paricārikā bhagavantaṁ paccupaṭṭhitā hoti, pañjalikā namassamānā tiṭṭhati.
“For a long time, venerable sir, I wished to come and see the Blessed One, but I have been occupied with various duties and obligations for the gods of the Thirty-Three. Thus, I was unable to come to see the Blessed One. At one time, venerable sir, the Blessed One was dwelling at Sāvatthi in the |pine cottage::a hut of fragrant salaḷa wood [salaḷāgāra]|. Then I went to Sāvatthi to see the Blessed One. At that time, venerable sir, the Blessed One was seated in a certain |meditative collectedness::stability of mind, stillness of mind [samādhi]|, and a |handmaiden::maid, personal attendant [paricārikā]| of the great king |Vessavaṇa::name of one of the Four Great Kings; lit. famous [vessavaṇa]| named Bhūjati was attending upon the Blessed One, standing paying homage with joined palms.
Atha khvāhaṁ, bhante, bhūjatiṁ etadavocaṁ: ‘abhivādehi me tvaṁ, bhagini, bhagavantaṁ: “sakko, bhante, devānamindo sāmacco saparijano bhagavato pāde sirasā vandatī”’ti.
Then, venerable sir, I said to Bhūjati: ‘Sister, please bow to the Blessed One in my name: “Venerable sir, Sakka, lord of the gods, together with his ministers and retinue, bows with his head at the Blessed One’s feet.”’
Evaṁ vutte, bhante, sā bhūjati maṁ etadavoca: ‘akālo kho, mārisa, bhagavantaṁ dassanāya; paṭisallīno bhagavā’ti.
When this was said, venerable sir, Bhūjati said to me: ‘It is the wrong time to see the Blessed One, good sir; the Blessed One is in seclusion.’
‘Tena hi, bhagini, yadā bhagavā tamhā samādhimhā vuṭṭhito hoti, atha mama vacanena bhagavantaṁ abhivādehi: “sakko, bhante, devānamindo sāmacco saparijano bhagavato pāde sirasā vandatī”’ti. Kacci me sā, bhante, bhaginī bhagavantaṁ abhivādesi? Sarati bhagavā tassā bhaginiyā vacanan”ti?
‘Well then, sister, when the Blessed One has emerged from that collectedness, bow to the Blessed One in my name: “Venerable sir, Sakka, lord of the gods, together with his ministers and retinue, bows with his head at the Blessed One’s feet.”’ Did that sister pay homage to the Blessed One on my behalf, venerable sir? Does the Blessed One remember the words of that sister?”
“Abhivādesi maṁ sā, devānaminda, bhaginī, sarāmahaṁ tassā bhaginiyā vacanaṁ. Api cāhaṁ āyasmato nemisaddena tamhā samādhimhā vuṭṭhito”ti.
“That sister paid homage to me, lord of the gods, and I remember that sister’s words. Indeed, it was by the sound of your chariot’s rim that I emerged from that collectedness.”
“Ye te, bhante, devā amhehi paṭhamataraṁ tāvatiṁsakāyaṁ upapannā, tesaṁ me sammukhā sutaṁ sammukhā paṭiggahitaṁ: ‘yadā tathāgatā loke uppajjanti arahanto sammāsambuddhā, dibbā kāyā paripūrenti, hāyanti asurakāyā’ti. Taṁ me idaṁ, bhante, sakkhidiṭṭhaṁ yato tathāgato loke uppanno arahaṁ sammāsambuddho, dibbā kāyā paripūrenti, hāyanti asurakāyāti.
“Those gods, venerable sir, who were reborn into the host of the Thirty-Three before us—from them I heard this directly and received it in their presence: ‘When Tathāgatas, Arahants, perfectly Awakened Ones arise in the world, the divine hosts fill up and the asura hosts diminish.’ And this, venerable sir, I have witnessed with my own eyes: since the Tathāgata, the Arahant, the perfectly Awakened One has arisen in the world, the divine hosts are filling up and the asura hosts are diminishing.
2.1. The Story of Gopikā
Idheva, bhante, kapilavatthusmiṁ gopikā nāma sakyadhītā ahosi buddhe pasannā dhamme pasannā saṅghe pasannā sīlesu paripūrakārinī. Sā itthittaṁ virājetvā purisattaṁ bhāvetvā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapannā. Devānaṁ tāvatiṁsānaṁ sahabyataṁ amhākaṁ puttattaṁ ajjhupagatā. Tatrapi naṁ evaṁ jānanti: ‘gopako devaputto, gopako devaputto’ti.
Right here in |Kapilavatthu::name of the capital city of the Sakyan kingdom [kapilavatthu]|, venerable sir, there was a Sakyan daughter named Gopikā, who had |complete confidence::total faith [pasanna]| in the Buddha, complete confidence in the Dhamma, complete confidence in the Saṅgha, and was one who fulfilled the |precepts of ethical conduct::moral virtues [sīla]|. Having turned away from a woman’s state and cultivated a man’s state, upon the breaking up of the body, after death, she was reborn in a |good destination::fortunate realm [sugati]|, in a heavenly world, in the companionship of the gods of the Thirty-Three, becoming one of our sons. There they know him thus: ‘The young deity Gopaka, the young deity Gopaka.’
Aññepi, bhante, tayo bhikkhū bhagavati brahmacariyaṁ caritvā hīnaṁ gandhabbakāyaṁ upapannā. Te pañcahi kāmaguṇehi samappitā samaṅgībhūtā paricārayamānā amhākaṁ upaṭṭhānaṁ āgacchanti amhākaṁ pāricariyaṁ.
There were also three other bhikkhus, venerable sir, who lived the |spiritual life::a life of celibacy, contemplation, and ethical discipline lived for the sake of liberation; oriented toward inner development rather than sensual pleasures [brahmacariya]| under the Blessed One, yet were reborn in the inferior gandhabba realm. Fully supplied and endowed with the five cords of sensual pleasure, enjoying themselves, they came to attend upon us and serve us.
Te amhākaṁ upaṭṭhānaṁ āgate amhākaṁ pāricariyaṁ gopako devaputto paṭicodesi: ‘kutomukhā nāma tumhe, mārisā, tassa bhagavato dhammaṁ assuttha— ahañhi nāma itthikā samānā buddhe pasannā dhamme pasannā saṅghe pasannā sīlesu paripūrakārinī itthittaṁ virājetvā purisattaṁ bhāvetvā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapannā, devānaṁ tāvatiṁsānaṁ sahabyataṁ sakkassa devānamindassa puttattaṁ ajjhupagatā. Idhāpi maṁ evaṁ jānanti: “gopako devaputto gopako devaputto”ti. Tumhe pana, mārisā, bhagavati brahmacariyaṁ caritvā hīnaṁ gandhabbakāyaṁ upapannā. Duddiṭṭharūpaṁ vata bho addasāma, ye mayaṁ addasāma sahadhammike hīnaṁ gandhabbakāyaṁ upapanne’ti.
When they had come to attend upon us and serve us, the young deity Gopaka rebuked them: ‘Where were your faces turned, good sirs, when you listened to that Blessed One’s Dhamma? For though I was a woman, having complete confidence in the Buddha, the Dhamma, and the Saṅgha, and fulfilling the precepts of ethical conduct, I turned away from a woman’s state and cultivated a man’s state; upon the breaking up of the body, after death, I was reborn in a good destination, in a heavenly world, in the companionship of the gods of the Thirty-Three, becoming a son of Sakka, lord of the gods. Here too they know me thus: “The young deity Gopaka, the young deity Gopaka.” But you, good sirs, having lived the spiritual life under the Blessed One, have been reborn in the inferior gandhabba realm! It is a regrettable sight indeed for us to see fellow practitioners reborn into an inferior gandhabba realm!’
Tesaṁ, bhante, gopakena devaputtena paṭicoditānaṁ dve devā diṭṭheva dhamme satiṁ paṭilabhiṁsu kāyaṁ brahmapurohitaṁ, eko pana devo kāme ajjhāvasi.
When rebuked by the young deity Gopaka, venerable sir, two of those deities regained their mindfulness right in this present existence, [ascending to] the realm of the |Brahmā’s Ministers::high heavenly attendants in the Brahma realm [brahmapurohita]|; but one deity remained indulging in sensual pleasures.
‘Upāsikā cakkhumato ahosiṁ,
Nāmampi mayhaṁ ahu “gopikā”ti;
Buddhe ca dhamme ca abhippasannā,
Saṅghañcupaṭṭhāsiṁ pasannacittā.
‘A lay follower of the One with Vision was I,
and my name was “Gopikā”;
with complete confidence in the Buddha and the Dhamma,
I served the Saṅgha with a devoted mind.
Tasseva buddhassa sudhammatāya,
Sakkassa puttomhi mahānubhāvo;
Mahājutīko tidivūpapanno,
Jānanti maṁ idhāpi “gopako”ti.
Through the excellence of that Buddha’s Dhamma,
I am now a son of Sakka of great majesty;
of great radiance, reborn in the heavenly world,
they know me here too as “Gopaka.”
Athaddasaṁ bhikkhavo diṭṭhapubbe,
Gandhabbakāyūpagate vasīne;
Imehi te gotamasāvakāse,
Ye ca mayaṁ pubbe manussabhūtā.
Then I saw bhikkhus I had known before, reborn into the gandhabba realm, serving as attendants; these were disciples of Gotama, whom we, when previously human,
Annena pānena upaṭṭhahimhā,
Pādūpasaṅgayha sake nivesane;
Kutomukhā nāma ime bhavanto,
Buddhassa dhammāni paṭiggahesuṁ.
attended upon with food and drink,
washing their feet in our own dwelling.
Where were your faces turned, good sirs,
when you received the Buddha’s teachings?
Paccattaṁ veditabbo hi dhammo,
Sudesito cakkhumatānubuddho;
Ahañhi tumheva upāsamāno,
Sutvāna ariyāna subhāsitāni.
For the Dhamma is to be personally experienced, well taught and understood by the One with Vision; I, who merely attended upon you, having heard the well-spoken words of the Noble Ones,
Sakkassa puttomhi mahānubhāvo,
Mahājutīko tidivūpapanno;
Tumhe pana seṭṭhamupāsamānā,
Anuttaraṁ brahmacariyaṁ caritvā.
am a son of Sakka of great majesty, of great radiance, reborn in heaven; while you, attending upon the supreme Teacher, having lived the unsurpassed spiritual life,
Hīnaṁ kāyaṁ upapannā bhavanto,
Anānulomā bhavatūpapatti;
Duddiṭṭharūpaṁ vata addasāma,
Sahadhammike hīnakāyūpapanne.
have been reborn into an inferior realm—
incompatible is your rebirth!
A regrettable sight indeed we have seen,
fellow practitioners reborn in an inferior realm.
Gandhabbakāyūpagatā bhavanto,
Devānamāgacchatha pāricariyaṁ;
Agāre vasato mayhaṁ,
Imaṁ passa visesataṁ.
Having entered the gandhabba host,
you come to serve the gods;
while for me, who lived in a household,
behold this distinctive attainment:
Itthī hutvā svajja pumomhi devo,
Dibbehi kāmehi samaṅgibhūto’;
Te coditā gotamasāvakena,
Saṁvegamāpādu samecca gopakaṁ.
having been a woman, today I am a male deva,
fully endowed with heavenly pleasures.’
Rebuked by a disciple of Gotama,
they were struck with urgency upon hearing Gopaka:
‘Handa viyāyāma byāyāma,
Mā no mayaṁ parapessā ahumhā’;
Tesaṁ duve vīriyamārabhiṁsu,
Anussaraṁ gotamasāsanāni.
‘Come, let us strive, let us exert ourselves!
Let us not remain servants of others!’
Of them, two aroused their energy,
recollecting the instructions of Gotama.
Idheva cittāni virājayitvā,
Kāmesu ādīnavamaddasaṁsu;
Te kāmasaṁyojanabandhanāni,
Pāpimayogāni duraccayāni.
Right here they detached their minds,
seeing the |danger::disadvantage, unsatisfactoriness, inadequacy, peril [ādīnava]| in sensual pleasures;
the bonds and fetters of sensuality,
the yokes of the Evil One so difficult to overcome.
Nāgova sannāni guṇāni chetvā,
Deve tāvatiṁse atikkamiṁsu;
Saindā devā sapajāpatikā,
Sabbe sudhammāya sabhāyupaviṭṭhā.
Like a bull elephant snapping leather straps,
they surpassed the gods of the Thirty-Three;
while the gods with Indra and Pajāpati
were all seated in the Sudhamma hall.
Tesaṁ nisinnānaṁ abhikkamiṁsu,
Vīrā virāgā virajaṁ karontā;
Te disvā saṁvegamakāsi vāsavo,
Devābhibhū devagaṇassa majjhe.
While they sat there, the two champions surpassed them,
dispassionate, cleansing all defilements;
seeing them, |Vāsava::epithet of Sakka; lit. of the Vasus [vāsava]| felt a sense of urgency,
the lord of gods in the midst of the divine host:
‘Imehi te hīnakāyūpapannā,
Deve tāvatiṁse abhikkamanti’;
Saṁvegajātassa vaco nisamma,
So gopako vāsavamajjhabhāsi.
‘These beings, who had arisen in an inferior realm,
now surpass the gods of the Thirty-Three!’
Hearing the words of the awestruck ruler,
that Gopaka addressed Vāsava:
‘Buddho janindatthi manussaloke,
Kāmābhibhū sakyamunīti ñāyati;
Tasseva te puttā satiyā vihīnā,
Coditā mayā te satimajjhalatthuṁ’.
‘A Buddha, lord of people, is in the human world,
conqueror of sensuality, known as the Sakyan Sage;
those were his sons who had lost their mindfulness,
rebuked by me, they regained their recollection.’
Tiṇṇaṁ tesaṁ āvasinettha eko,
Gandhabbakāyūpagato vasīno;
Dve ca sambodhipathānusārino,
Devepi hīḷenti samāhitattā.
Of those three, one remains dwelling here,
subject to the gandhabba realm;
while two, following the path to awakening,
collected in mind, look down even upon the gods.
Etādisī dhammappakāsanettha,
Na tattha kiṅkaṅkhati koci sāvako;
Nitiṇṇaoghaṁ vicikicchachinnaṁ,
Buddhaṁ namassāma jinaṁ janindaṁ.
Such is the proclamation of the Dhamma here,
concerning which no disciple has any doubt;
we pay homage to the Buddha, the Victor, Lord of people,
who has crossed over the flood and cut off all doubt.
Yaṁ te dhammaṁ idhaññāya,
visesaṁ ajjhagaṁsu te;
Kāyaṁ brahmapurohitaṁ,
duve tesaṁ visesagū.
Having understood that Dhamma here,
they attained distinction;
the realm of the Brahmā’s Ministers
did those two attained to distinction reach.
Tassa dhammassa pattiyā,
āgatamhāsi mārisa;
Katāvakāsā bhagavatā,
pañhaṁ pucchemu mārisā”ti.
For the attainment of that Dhamma
have we come, good sir;
if granted opportunity by the Blessed One,
we would ask a question, good sir.”
Atha kho bhagavato etadahosi: “dīgharattaṁ visuddho kho ayaṁ yakkho, yaṁ kiñci maṁ pañhaṁ pucchissati, sabbaṁ taṁ atthasañhitaṁyeva pucchissati, no anatthasañhitaṁ. Yañcassāhaṁ puṭṭho byākarissāmi, taṁ khippameva ājānissatī”ti.
Then it occurred to the Blessed One: “For a long time this spirit has been purified; whatever question he asks me, he will ask it all only connected with true benefit, not unconnected with benefit. And whatever I am asked and explain to him, he will quickly understand it.”
Atha kho bhagavā sakkaṁ devānamindaṁ gāthāya ajjhabhāsi:
Then the Blessed One addressed Sakka, lord of the gods, in verse:
“Puccha vāsava maṁ pañhaṁ,
yaṁ kiñci manasicchasi;
Tassa tasseva pañhassa,
ahaṁ antaṁ karomi te”ti.
“Ask me, Vāsava, whatever question
your heart desires;
to each and every question,
I will make an end for you.”
Paṭhamabhāṇavāro niṭṭhito.
The first recitation section is completed.
Katāvakāso sakko devānamindo bhagavatā imaṁ bhagavantaṁ paṭhamaṁ pañhaṁ apucchi:
Granted opportunity by the Blessed One, Sakka, lord of the gods, asked the Blessed One this first question:
“Kiṁsaṁyojanā nu kho, mārisa, devā manussā asurā nāgā gandhabbā ye caññe santi puthukāyā, te: ‘averā adaṇḍā asapattā abyāpajjā viharemu averino’ti iti ca nesaṁ hoti, atha ca pana saverā sadaṇḍā sasapattā sabyāpajjā viharanti saverino”ti?
“Bound by what |fetters::chains, bonds [saṁyojana]|, good sir, do gods, humans, asuras, nāgas, gandhabbas, and whatever other diverse classes of beings there are—though they think: ‘May we live free from hostility, free from violence, free from enmity, free from malice, without hatred’—yet live with hostility, with violence, with enmity, with malice, full of hatred?”
Itthaṁ sakko devānamindo bhagavantaṁ pañhaṁ apucchi. Tassa bhagavā pañhaṁ puṭṭho byākāsi:
Thus Sakka, lord of the gods, questioned the Blessed One. Asked this question, the Blessed One answered him:
“Issāmacchariyasaṁyojanā kho, devānaminda, devā manussā asurā nāgā gandhabbā ye caññe santi puthukāyā, te: ‘averā adaṇḍā asapattā abyāpajjā viharemu averino’ti iti ca nesaṁ hoti, atha ca pana saverā sadaṇḍā sasapattā sabyāpajjā viharanti saverino”ti.
“Bound by the fetters of |jealousy::envy [issā]| and |stinginess::selfishness, meanness, tight-fistedness [macchariya]|, lord of the gods, do gods, humans, asuras, nāgas, gandhabbas, and whatever other diverse classes of beings there are—though they think: ‘May we live free from hostility, free from violence, free from enmity, free from malice, without hatred’—yet live with hostility, with violence, with enmity, with malice, full of hatred.”
Itthaṁ bhagavā sakkassa devānamindassa pañhaṁ puṭṭho byākāsi. Attamano sakko devānamindo bhagavato bhāsitaṁ abhinandi anumodi: “evametaṁ, bhagavā, evametaṁ, sugata. Tiṇṇā mettha kaṅkhā vigatā kathaṅkathā bhagavato pañhaveyyākaraṇaṁ sutvā”ti.
Thus the Blessed One answered the question of Sakka, lord of the gods. Elated, Sakka, lord of the gods, rejoiced and delighted in the Blessed One’s words: “So it is, Blessed One! So it is, Accomplished One! Having heard the Blessed One’s answer to my question, my doubt is crossed over and my perplexity is gone.”
Itiha sakko devānamindo bhagavato bhāsitaṁ abhinanditvā anumoditvā bhagavantaṁ uttari pañhaṁ apucchi:
Thus Sakka, lord of the gods, having rejoiced and delighted in the Blessed One’s words, asked the Blessed One a further question:
“Issāmacchariyaṁ pana, mārisa, kiṁnidānaṁ kiṁsamudayaṁ kiṁjātikaṁ kiṁpabhavaṁ; kismiṁ sati issāmacchariyaṁ hoti; kismiṁ asati issāmacchariyaṁ na hotī”ti?
“What, good sir, is the |source::origin, foundation [nidāna]| of jealousy and stinginess, from what do they |arise::appear, originate [samudaya]|, what is their |characteristic::nature, quality, type [jātika]|, and from what do they |come into being::generated by [pabhava]|? When what is present do jealousy and stinginess come to be; when what is absent do jealousy and stinginess not come to be?”
“Issāmacchariyaṁ kho, devānaminda, piyāppiyanidānaṁ piyāppiyasamudayaṁ piyāppiyajātikaṁ piyāppiyapabhavaṁ; piyāppiye sati issāmacchariyaṁ hoti, piyāppiye asati issāmacchariyaṁ na hotī”ti.
“Jealousy and stinginess, lord of the gods, have |the liked and the disliked::what is dear and what is not dear [piyāppiya]| as their source, the liked and the disliked as their arising, the liked and the disliked as their characteristic, and they come into being from the liked and the disliked. When the liked and the disliked are present, jealousy and stinginess come to be; when the liked and the disliked are absent, jealousy and stinginess do not come to be.”
“Piyāppiyaṁ pana, mārisa, kiṁnidānaṁ kiṁsamudayaṁ kiṁjātikaṁ kiṁpabhavaṁ; kismiṁ sati piyāppiyaṁ hoti; kismiṁ asati piyāppiyaṁ na hotī”ti?
“What, good sir, is the source of the liked and the disliked, from what do they arise, what is their characteristic, and from what do they come into being? When what is present do the liked and the disliked come to be; when what is absent do the liked and the disliked not come to be?”
“Piyāppiyaṁ kho, devānaminda, chandanidānaṁ chandasamudayaṁ chandajātikaṁ chandapabhavaṁ; chande sati piyāppiyaṁ hoti; chande asati piyāppiyaṁ na hotī”ti.
“The liked and the disliked, lord of the gods, have |desire::interest, wanting, wish, intention [chanda]| as their source, desire as their arising, desire as their characteristic, and they come into being from desire. When desire is present, the liked and the disliked come to be; when desire is absent, the liked and the disliked do not come to be.”
“Chando pana, mārisa, kiṁnidāno kiṁsamudayo kiṁjātiko kiṁpabhavo; kismiṁ sati chando hoti; kismiṁ asati chando na hotī”ti?
“What, good sir, is the source of desire, from what does it arise, what is its characteristic, and from what does it come into being? When what is present does desire come to be; when what is absent does desire not come to be?”
“Chando kho, devānaminda, vitakkanidāno vitakkasamudayo vitakkajātiko vitakkapabhavo; vitakke sati chando hoti; vitakke asati chando na hotī”ti.
“Desire, lord of the gods, has |reflection::directed thought, initial mental application toward an object [vitakka]| as its source, reflection as its arising, reflection as its characteristic, and it comes into being from reflection. When reflection is present, desire comes to be; when reflection is absent, desire does not come to be.”
“Vitakko pana, mārisa, kiṁnidāno kiṁsamudayo kiṁjātiko kiṁpabhavo; kismiṁ sati vitakko hoti; kismiṁ asati vitakko na hotī”ti?
“What, good sir, is the source of reflection, from what does it arise, what is its characteristic, and from what does it come into being? When what is present does reflection come to be; when what is absent does reflection not come to be?”
“Vitakko kho, devānaminda, papañcasaññāsaṅkhānidāno papañcasaññāsaṅkhāsamudayo papañcasaññāsaṅkhājātiko papañcasaññāsaṅkhāpabhavo; papañcasaññāsaṅkhāya sati vitakko hoti; papañcasaññāsaṅkhāya asati vitakko na hotī”ti.
“Reflection, lord of the gods, has |perceptions and notions [born of] mental proliferation::the proliferation of opinions, concepts and constructs [papañcasaññāsaṅkhā]| as its source, perceptions and notions born of mental proliferation as its arising, perceptions and notions born of mental proliferation as its characteristic, and it comes into being from perceptions and notions born of mental proliferation. When perceptions and notions born of mental proliferation are present, reflection comes to be; when perceptions and notions born of mental proliferation are absent, reflection does not come to be.”
“Kathaṁ paṭipanno pana, mārisa, bhikkhu papañcasaññāsaṅkhānirodhasāruppagāminiṁ paṭipadaṁ paṭipanno hotī”ti?
“How practicing, good sir, is a bhikkhu one who has entered upon the way of practice suitable for leading to the cessation of perceptions and notions born of mental proliferation?”
2.2. The Meditation Subject of Felt Experience
“Somanassampāhaṁ, devānaminda, duvidhena vadāmi— sevitabbampi, asevitabbampi. Domanassampāhaṁ, devānaminda, duvidhena vadāmi— sevitabbampi, asevitabbampi. Upekkhampāhaṁ, devānaminda, duvidhena vadāmi— sevitabbampi, asevitabbampi.
“|Mental joy::mental pleasure, agreeable feeling born of mental contact [somanassa]|, lord of the gods, I declare to be of two kinds: that to be cultivated, and that not to be cultivated. |Mental distress::mental pain, grief, sadness, unhappiness [domanassa]|, lord of the gods, I declare to be of two kinds: that to be cultivated, and that not to be cultivated. |Equanimity::neutral feeling, mental balance, poise [upekkhā]|, lord of the gods, I declare to be of two kinds: that to be cultivated, and that not to be cultivated.
Somanassampāhaṁ, devānaminda, duvidhena vadāmi sevitabbampi, asevitabbampīti iti kho panetaṁ vuttaṁ, kiñcetaṁ paṭicca vuttaṁ? Tattha yaṁ jaññā somanassaṁ ‘imaṁ kho me somanassaṁ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyantī’ti, evarūpaṁ somanassaṁ na sevitabbaṁ. Tattha yaṁ jaññā somanassaṁ ‘imaṁ kho me somanassaṁ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhantī’ti, evarūpaṁ somanassaṁ sevitabbaṁ. Tattha yañce savitakkaṁ savicāraṁ, yañce avitakkaṁ avicāraṁ, ye avitakke avicāre, te paṇītatare. Somanassampāhaṁ, devānaminda, duvidhena vadāmi sevitabbampi, asevitabbampīti. Iti yaṁ taṁ vuttaṁ, idametaṁ paṭicca vuttaṁ.
‘Mental joy, lord of the gods, I declare to be of two kinds: that to be cultivated, and that not to be cultivated’—this was said. With reference to what was this said? Therein, when one knows of a mental joy: ‘When I cultivate this mental joy, |unwholesome::unhealthy, unskillful, unbeneficial, or karmically unprofitable [akusala]| states increase, and |wholesome::healthy, beneficial, useful [kusala]| states diminish,’ such mental joy should not be cultivated. Therein, when one knows of a mental joy: ‘When I cultivate this mental joy, unwholesome states diminish, and wholesome states increase,’ such mental joy should be cultivated. Therein, that which is accompanied by reflection and |examination::sustained thought, continued mental engagement with an object [vicāra]|, and that which is without reflection and examination—that which is without reflection and examination is more sublime. ‘Mental joy, lord of the gods, I declare to be of two kinds: that to be cultivated, and that not to be cultivated’—thus, that was said with reference to this.
Domanassampāhaṁ, devānaminda, duvidhena vadāmi sevitabbampi, asevitabbampīti iti kho panetaṁ vuttaṁ, kiñcetaṁ paṭicca vuttaṁ? Tattha yaṁ jaññā domanassaṁ ‘imaṁ kho me domanassaṁ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyantī’ti, evarūpaṁ domanassaṁ na sevitabbaṁ. Tattha yaṁ jaññā domanassaṁ ‘imaṁ kho me domanassaṁ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhantī’ti, evarūpaṁ domanassaṁ sevitabbaṁ. Tattha yañce savitakkaṁ savicāraṁ, yañce avitakkaṁ avicāraṁ, ye avitakke avicāre, te paṇītatare. Domanassampāhaṁ, devānaminda, duvidhena vadāmi sevitabbampi, asevitabbampīti iti yaṁ taṁ vuttaṁ, idametaṁ paṭicca vuttaṁ.
‘Mental distress, lord of the gods, I declare to be of two kinds: that to be cultivated, and that not to be cultivated’—this was said. With reference to what was this said? Therein, when one knows of a mental distress: ‘When I cultivate this mental distress, unwholesome states increase, and wholesome states diminish,’ such mental distress should not be cultivated. Therein, when one knows of a mental distress: ‘When I cultivate this mental distress, unwholesome states diminish, and wholesome states increase,’ such mental distress should be cultivated. Therein, that which is accompanied by reflection and examination, and that which is without reflection and examination—that which is without reflection and examination is more sublime. ‘Mental distress, lord of the gods, I declare to be of two kinds: that to be cultivated, and that not to be cultivated’—thus, that was said with reference to this.
Upekkhampāhaṁ, devānaminda, duvidhena vadāmi sevitabbampi, asevitabbampīti iti kho panetaṁ vuttaṁ, kiñcetaṁ paṭicca vuttaṁ? Tattha yaṁ jaññā upekkhaṁ ‘imaṁ kho me upekkhaṁ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyantī’ti, evarūpā upekkhā na sevitabbā. Tattha yaṁ jaññā upekkhaṁ ‘imaṁ kho me upekkhaṁ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhantī’ti, evarūpā upekkhā sevitabbā. Tattha yañce savitakkaṁ savicāraṁ, yañce avitakkaṁ avicāraṁ, ye avitakke avicāre, te paṇītatare. Upekkhampāhaṁ, devānaminda, duvidhena vadāmi sevitabbampi, asevitabbampīti iti yaṁ taṁ vuttaṁ, idametaṁ paṭicca vuttaṁ.
‘Equanimity, lord of the gods, I declare to be of two kinds: that to be cultivated, and that not to be cultivated’—this was said. With reference to what was this said? Therein, when one knows of an equanimity: ‘When I cultivate this equanimity, unwholesome states increase, and wholesome states diminish,’ such equanimity should not be cultivated. Therein, when one knows of an equanimity: ‘When I cultivate this equanimity, unwholesome states diminish, and wholesome states increase,’ such equanimity should be cultivated. Therein, that which is accompanied by reflection and examination, and that which is without reflection and examination—that which is without reflection and examination is more sublime. ‘Equanimity, lord of the gods, I declare to be of two kinds: that to be cultivated, and that not to be cultivated’—thus, that was said with reference to this.
Evaṁ paṭipanno kho, devānaminda, bhikkhu papañcasaññāsaṅkhānirodhasāruppagāminiṁ paṭipadaṁ paṭipanno hotī”ti.
Practicing in this way, lord of the gods, a bhikkhu is one who has entered upon the way of practice suitable for leading to the cessation of perceptions and notions born of mental proliferation.”
Itthaṁ bhagavā sakkassa devānamindassa pañhaṁ puṭṭho byākāsi. Attamano sakko devānamindo bhagavato bhāsitaṁ abhinandi anumodi: “evametaṁ, bhagavā, evametaṁ, sugata. Tiṇṇā mettha kaṅkhā vigatā kathaṅkathā bhagavato pañhaveyyākaraṇaṁ sutvā”ti.
Thus the Blessed One answered the question of Sakka, lord of the gods. Elated, Sakka, lord of the gods, rejoiced and delighted in the Blessed One’s words: “So it is, Blessed One! So it is, Accomplished One! Having heard the Blessed One’s answer to my question, my doubt is crossed over and my perplexity is gone.”
2.3. Restraint in the Monastic Code
Itiha sakko devānamindo bhagavato bhāsitaṁ abhinanditvā anumoditvā bhagavantaṁ uttari pañhaṁ apucchi:
Thus Sakka, lord of the gods, having rejoiced and delighted in the Blessed One’s words, asked the Blessed One a further question:
“Kathaṁ paṭipanno pana, mārisa, bhikkhu pātimokkhasaṁvarāya paṭipanno hotī”ti?
“How practicing, good sir, is a bhikkhu one who has entered upon the practice for restraint in the |Pātimokkha::the fundamental monastic code of conduct [pātimokkha]|?”
“Kāyasamācārampāhaṁ, devānaminda, duvidhena vadāmi— sevitabbampi, asevitabbampi. Vacīsamācārampāhaṁ, devānaminda, duvidhena vadāmi— sevitabbampi, asevitabbampi. Pariyesanaṁpāhaṁ, devānaminda, duvidhena vadāmi— sevitabbampi, asevitabbampi.
“|Bodily conduct::bodily behavior [kāyasamācāra]|, lord of the gods, I declare to be of two kinds: that to be cultivated, and that not to be cultivated. |Verbal conduct::verbal behavior, speech [vacīsamācāra]|, lord of the gods, I declare to be of two kinds: that to be cultivated, and that not to be cultivated. |Seeking::searching, pursuit, livelihood [pariyesanā]|, lord of the gods, I declare to be of two kinds: that to be cultivated, and that not to be cultivated.
Kāyasamācārampāhaṁ, devānaminda, duvidhena vadāmi sevitabbampi asevitabbampīti iti kho panetaṁ vuttaṁ, kiñcetaṁ paṭicca vuttaṁ? Tattha yaṁ jaññā kāyasamācāraṁ ‘imaṁ kho me kāyasamācāraṁ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyantī’ti, evarūpo kāyasamācāro na sevitabbo. Tattha yaṁ jaññā kāyasamācāraṁ ‘imaṁ kho me kāyasamācāraṁ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhantī’ti, evarūpo kāyasamācāro sevitabbo. Kāyasamācārampāhaṁ, devānaminda, duvidhena vadāmi— sevitabbampi, asevitabbampīti iti yaṁ taṁ vuttaṁ, idametaṁ paṭicca vuttaṁ.
‘Bodily conduct, lord of the gods, I declare to be of two kinds: that to be cultivated, and that not to be cultivated’—this was said. With reference to what was this said? Therein, when one knows of bodily conduct: ‘When I cultivate this bodily conduct, unwholesome states increase, and wholesome states diminish,’ such bodily conduct should not be cultivated. Therein, when one knows of bodily conduct: ‘When I cultivate this bodily conduct, unwholesome states diminish, and wholesome states increase,’ such bodily conduct should be cultivated. ‘Bodily conduct, lord of the gods, I declare to be of two kinds: that to be cultivated, and that not to be cultivated’—thus, that was said with reference to this.
Vacīsamācārampāhaṁ, devānaminda, duvidhena vadāmi— sevitabbampi, asevitabbampīti iti kho panetaṁ vuttaṁ, kiñcetaṁ paṭicca vuttaṁ? Tattha yaṁ jaññā vacīsamācāraṁ ‘imaṁ kho me vacīsamācāraṁ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyantī’ti, evarūpo vacīsamācāro na sevitabbo. Tattha yaṁ jaññā vacīsamācāraṁ ‘imaṁ kho me vacīsamācāraṁ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhantī’ti, evarūpo vacīsamācāro sevitabbo. Vacīsamācārampāhaṁ, devānaminda, duvidhena vadāmi— sevitabbampi, asevitabbampīti iti yaṁ taṁ vuttaṁ, idametaṁ paṭicca vuttaṁ.
‘Verbal conduct, lord of the gods, I declare to be of two kinds: that to be cultivated, and that not to be cultivated’—this was said. With reference to what was this said? Therein, when one knows of verbal conduct: ‘When I cultivate this verbal conduct, unwholesome states increase, and wholesome states diminish,’ such verbal conduct should not be cultivated. Therein, when one knows of verbal conduct: ‘When I cultivate this verbal conduct, unwholesome states diminish, and wholesome states increase,’ such verbal conduct should be cultivated. ‘Verbal conduct, lord of the gods, I declare to be of two kinds: that to be cultivated, and that not to be cultivated’—thus, that was said with reference to this.
Pariyesanaṁpāhaṁ, devānaminda, duvidhena vadāmi— sevitabbampi, asevitabbampīti iti kho panetaṁ vuttaṁ, kiñcetaṁ paṭicca vuttaṁ? Tattha yaṁ jaññā pariyesanaṁ ‘imaṁ kho me pariyesanaṁ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyantī’ti, evarūpā pariyesanā na sevitabbā. Tattha yaṁ jaññā pariyesanaṁ ‘imaṁ kho me pariyesanaṁ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhantī’ti, evarūpā pariyesanā sevitabbā. Pariyesanaṁpāhaṁ, devānaminda, duvidhena vadāmi— sevitabbampi, asevitabbampīti iti yaṁ taṁ vuttaṁ, idametaṁ paṭicca vuttaṁ.
‘Seeking, lord of the gods, I declare to be of two kinds: that to be cultivated, and that not to be cultivated’—this was said. With reference to what was this said? Therein, when one knows of a seeking: ‘When I cultivate this seeking, unwholesome states increase, and wholesome states diminish,’ such seeking should not be cultivated. Therein, when one knows of a seeking: ‘When I cultivate this seeking, unwholesome states diminish, and wholesome states increase,’ such seeking should be cultivated. ‘Seeking, lord of the gods, I declare to be of two kinds: that to be cultivated, and that not to be cultivated’—thus, that was said with reference to this.
Evaṁ paṭipanno kho, devānaminda, bhikkhu pātimokkhasaṁvarāya paṭipanno hotī”ti.
Practicing in this way, lord of the gods, a bhikkhu is one who has entered upon the practice for restraint in the Pātimokkha.”
Itthaṁ bhagavā sakkassa devānamindassa pañhaṁ puṭṭho byākāsi. Attamano sakko devānamindo bhagavato bhāsitaṁ abhinandi anumodi: “evametaṁ, bhagavā, evametaṁ, sugata. Tiṇṇā mettha kaṅkhā vigatā kathaṅkathā bhagavato pañhaveyyākaraṇaṁ sutvā”ti.
Thus the Blessed One answered the question of Sakka, lord of the gods. Elated, Sakka, lord of the gods, rejoiced and delighted in the Blessed One’s words: “So it is, Blessed One! So it is, Accomplished One! Having heard the Blessed One’s answer to my question, my doubt is crossed over and my perplexity is gone.”
2.4. Restraint of the Sense Faculties
Itiha sakko devānamindo bhagavato bhāsitaṁ abhinanditvā anumoditvā bhagavantaṁ uttari pañhaṁ apucchi:
Thus Sakka, lord of the gods, having rejoiced and delighted in the Blessed One’s words, asked the Blessed One a further question:
“Kathaṁ paṭipanno pana, mārisa, bhikkhu indriyasaṁvarāya paṭipanno hotī”ti?
“How practicing, good sir, is a bhikkhu one who has entered upon the practice for the restraint of the sense faculties?”
“Cakkhuviññeyyaṁ rūpampāhaṁ, devānaminda, duvidhena vadāmi— sevitabbampi, asevitabbampi. Sotaviññeyyaṁ saddampāhaṁ, devānaminda, duvidhena vadāmi— sevitabbampi, asevitabbampi. Ghānaviññeyyaṁ gandhampāhaṁ, devānaminda, duvidhena vadāmi— sevitabbampi, asevitabbampi. Jivhāviññeyyaṁ rasampāhaṁ, devānaminda, duvidhena vadāmi— sevitabbampi, asevitabbampi. Kāyaviññeyyaṁ phoṭṭhabbampāhaṁ, devānaminda, duvidhena vadāmi— sevitabbampi, asevitabbampi. Manoviññeyyaṁ dhammampāhaṁ, devānaminda, duvidhena vadāmi— sevitabbampi, asevitabbampī”ti.
“|Forms cognizable by the eye::visible objects experienced through the eye [cakkhuviññeyya rūpa]|, lord of the gods, I declare to be of two kinds: those to be cultivated, and those not to be cultivated. |Sounds cognizable by the ear::auditory objects experienced through the ear [sotaviññeyya sadda]|, lord of the gods, I declare to be of two kinds: those to be cultivated, and those not to be cultivated. |Odors cognizable by the nose::smells experienced through the nose [ghānaviññeyya gandha]|, lord of the gods, I declare to be of two kinds: those to be cultivated, and those not to be cultivated. |Tastes cognizable by the tongue::flavors experienced through the tongue [jivhāviññeyya rasa]|, lord of the gods, I declare to be of two kinds: those to be cultivated, and those not to be cultivated. |Tangible objects cognizable by the body::physical sensations experienced through bodily touch [kāyaviññeyya phoṭṭhabba]|, lord of the gods, I declare to be of two kinds: those to be cultivated, and those not to be cultivated. |Mental objects cognizable by the mind::thoughts and mental phenomena experienced through the mind [manoviññeyya dhamma]|, lord of the gods, I declare to be of two kinds: those to be cultivated, and those not to be cultivated.”
Evaṁ vutte, sakko devānamindo bhagavantaṁ etadavoca:
When this was said, Sakka, lord of the gods, said to the Blessed One:
“Imassa kho ahaṁ, bhante, bhagavatā saṅkhittena bhāsitassa evaṁ vitthārena atthaṁ ājānāmi. Yathārūpaṁ, bhante, cakkhuviññeyyaṁ rūpaṁ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti, evarūpaṁ cakkhuviññeyyaṁ rūpaṁ na sevitabbaṁ. Yathārūpañca kho, bhante, cakkhuviññeyyaṁ rūpaṁ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti, evarūpaṁ cakkhuviññeyyaṁ rūpaṁ sevitabbaṁ. Yathārūpañca kho, bhante, sotaviññeyyaṁ saddaṁ sevato …pe… ghānaviññeyyaṁ gandhaṁ sevato … jivhāviññeyyaṁ rasaṁ sevato … kāyaviññeyyaṁ phoṭṭhabbaṁ sevato … manoviññeyyaṁ dhammaṁ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti, evarūpo manoviññeyyo dhammo na sevitabbo. Yathārūpañca kho, bhante, manoviññeyyaṁ dhammaṁ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti, evarūpo manoviññeyyo dhammo sevitabbo.
“Venerable sir, I understand the detailed meaning of this brief statement made by the Blessed One as follows—When one cultivates such forms cognizable by the eye that unwholesome states increase and wholesome states diminish, such forms cognizable by the eye should not be cultivated. But when one cultivates such forms cognizable by the eye that unwholesome states diminish and wholesome states increase, such forms cognizable by the eye should be cultivated. When one cultivates such sounds cognizable by the ear... odors cognizable by the nose... tastes cognizable by the tongue... tangible objects cognizable by the body... mental objects cognizable by the mind that unwholesome states increase and wholesome states diminish, such mental objects cognizable by the mind should not be cultivated. But when one cultivates such mental objects cognizable by the mind that unwholesome states diminish and wholesome states increase, such mental objects cognizable by the mind should be cultivated.
Imassa kho me, bhante, bhagavatā saṅkhittena bhāsitassa evaṁ vitthārena atthaṁ ājānato tiṇṇā mettha kaṅkhā vigatā kathaṅkathā bhagavato pañhaveyyākaraṇaṁ sutvā”ti.
It is in this way, venerable sir, that I understand in detail the meaning of what was stated by the Blessed One in brief. My doubt is crossed over and my perplexity is gone, having heard the Blessed One’s answer to my question.”
Itiha sakko devānamindo bhagavato bhāsitaṁ abhinanditvā anumoditvā bhagavantaṁ uttari pañhaṁ apucchi:
Thus Sakka, lord of the gods, having rejoiced and delighted in the Blessed One’s words, asked the Blessed One a further question:
“Sabbeva nu kho, mārisa, samaṇabrāhmaṇā ekantavādā ekantasīlā ekantachandā ekantaajjhosānā”ti?
“Do all |ascetics::renunciants, hermits, holy men [samaṇa]| and |brahmins::priestly caste members, religious practitioners [brāhmaṇa]|, good sir, hold the same doctrine, have the same ethical conduct, share the same desire, and have the same attachment?”
“Na kho, devānaminda, sabbe samaṇabrāhmaṇā ekantavādā ekantasīlā ekantachandā ekantaajjhosānā”ti.
“No, lord of the gods, not all ascetics and brahmins hold the same doctrine, have the same ethical conduct, share the same desire, and have the same attachment.”
“Kasmā pana, mārisa, na sabbe samaṇabrāhmaṇā ekantavādā ekantasīlā ekantachandā ekantaajjhosānā”ti?
“Why, good sir, do not all ascetics and brahmins hold the same doctrine, have the same ethical conduct, share the same desire, and have the same attachment?”
“Anekadhātu nānādhātu kho, devānaminda, loko. Tasmiṁ anekadhātunānādhātusmiṁ loke yaṁ yadeva sattā dhātuṁ abhinivisanti, taṁ tadeva thāmasā parāmāsā abhinivissa voharanti: ‘idameva saccaṁ moghamaññan’ti. Tasmā na sabbe samaṇabrāhmaṇā ekantavādā ekantasīlā ekantachandā ekantaajjhosānā”ti.
“The world, lord of the gods, is composed of many and diverse elements. In this world of many and diverse elements, whatever element beings adhere to, they obstinately cling to it and, insisting upon it, declare: ‘This alone is true, anything else is wrong!’ Therefore, not all ascetics and brahmins hold the same doctrine, have the same ethical conduct, share the same desire, and have the same attachment.”
“Sabbeva nu kho, mārisa, samaṇabrāhmaṇā accantaniṭṭhā accantayogakkhemī accantabrahmacārī accantapariyosānā”ti?
“Have all ascetics and brahmins, good sir, reached the ultimate culmination, the ultimate |safety from bondage::security from the yoke, Nibbāna [yogakkhema]|, the ultimate spiritual life, the ultimate goal?”
“Na kho, devānaminda, sabbe samaṇabrāhmaṇā accantaniṭṭhā accantayogakkhemī accantabrahmacārī accantapariyosānā”ti.
“No, lord of the gods, not all ascetics and brahmins have reached the ultimate culmination, the ultimate safety from bondage, the ultimate spiritual life, the ultimate goal.”
“Kasmā pana, mārisa, na sabbe samaṇabrāhmaṇā accantaniṭṭhā accantayogakkhemī accantabrahmacārī accantapariyosānā”ti?
“Why, good sir, have not all ascetics and brahmins reached the ultimate culmination, the ultimate safety from bondage, the ultimate spiritual life, the ultimate goal?”
“Ye kho, devānaminda, bhikkhū taṇhāsaṅkhayavimuttā te accantaniṭṭhā accantayogakkhemī accantabrahmacārī accantapariyosānā. Tasmā na sabbe samaṇabrāhmaṇā accantaniṭṭhā accantayogakkhemī accantabrahmacārī accantapariyosānā”ti.
“Those bhikkhus, lord of the gods, who are liberated by the |exhaustion of craving::extinction of wanting [taṇhāsaṅkhaya]|—they have reached the ultimate culmination, the ultimate safety from bondage, the ultimate spiritual life, the ultimate goal. Therefore, not all ascetics and brahmins have reached the ultimate culmination, the ultimate safety from bondage, the ultimate spiritual life, the ultimate goal.”
Itthaṁ bhagavā sakkassa devānamindassa pañhaṁ puṭṭho byākāsi. Attamano sakko devānamindo bhagavato bhāsitaṁ abhinandi anumodi: “evametaṁ, bhagavā, evametaṁ, sugata. Tiṇṇā mettha kaṅkhā vigatā kathaṅkathā bhagavato pañhaveyyākaraṇaṁ sutvā”ti.
Thus the Blessed One answered the question of Sakka, lord of the gods. Elated, Sakka, lord of the gods, rejoiced and delighted in the Blessed One’s words: “So it is, Blessed One! So it is, Accomplished One! Having heard the Blessed One’s answer to my question, my doubt is crossed over and my perplexity is gone.”
Itiha sakko devānamindo bhagavato bhāsitaṁ abhinanditvā anumoditvā bhagavantaṁ etadavoca:
Thus Sakka, lord of the gods, having rejoiced and delighted in the Blessed One’s words, said this to the Blessed One:
“Ejā, bhante, rogo, ejā gaṇḍo, ejā sallaṁ, ejā imaṁ purisaṁ parikaḍḍhati tassa tasseva bhavassa abhinibbattiyā. Tasmā ayaṁ puriso uccāvacamāpajjati. Yesāhaṁ, bhante, pañhānaṁ ito bahiddhā aññesu samaṇabrāhmaṇesu okāsakammampi nālatthaṁ, te me bhagavatā byākatā. Dīgharattānusayitañca pana me vicikicchākathaṅkathāsallaṁ, tañca bhagavatā abbuḷhan”ti.
“|Turbulence::craving, trembling, agitation [ejā]|, venerable sir, is a disease, turbulence is a boil, turbulence is a dart; turbulence drags this person along to the generation of this or that state of existence. Therefore, this person experiences high and low states. Those questions, venerable sir, for which I could not even obtain an opportunity [to ask] among other ascetics and brahmins outside here, have now been answered for me by the Blessed One. And the dart of doubt and perplexity that had lain dormant in me for a long time—that too has been extracted by the Blessed One.”
“Abhijānāsi no tvaṁ, devānaminda, ime pañhe aññe samaṇabrāhmaṇe pucchitā”ti?
“Do you recall, lord of the gods, having asked these questions of other ascetics and brahmins?”
“Abhijānāmahaṁ, bhante, ime pañhe aññe samaṇabrāhmaṇe pucchitā”ti.
“I recall, venerable sir, having asked these questions of other ascetics and brahmins.”
“Yathā kathaṁ pana te, devānaminda, byākaṁsu? Sace te agaru bhāsassū”ti.
“How did they explain it to you, lord of the gods? If it is not troublesome for you, please speak.”
“Na kho me, bhante, garu yatthassa bhagavā nisinno bhagavantarūpo vā”ti.
“It is not troublesome for me, venerable sir, wherever the Blessed One or someone like the Blessed One is seated.”
“Tena hi, devānaminda, bhāsassū”ti.
“Then speak, lord of the gods.”
“Yesvāhaṁ, bhante, maññāmi samaṇabrāhmaṇā āraññikā pantasenāsanāti, tyāhaṁ upasaṅkamitvā ime pañhe pucchāmi, te mayā puṭṭhā na sampāyanti, asampāyantā mamaṁyeva paṭipucchanti: ‘ko nāmo āyasmā’ti? Tesāhaṁ puṭṭho byākaromi: ‘ahaṁ kho, mārisa, sakko devānamindo’ti. Te mamaṁyeva uttari paṭipucchanti: ‘kiṁ panāyasmā, devānaminda, kammaṁ katvā imaṁ ṭhānaṁ patto’ti? Tesāhaṁ yathāsutaṁ yathāpariyattaṁ dhammaṁ desemi. Te tāvatakeneva attamanā honti: ‘sakko ca no devānamindo diṭṭho, yañca no apucchimhā, tañca no byākāsī’ti. Te aññadatthu mamaṁyeva sāvakā sampajjanti, na cāhaṁ tesaṁ. Ahaṁ kho pana, bhante, bhagavato sāvako sotāpanno avinipātadhammo niyato sambodhiparāyaṇo”ti.
“Those whom I imagined to be ascetics and brahmins living in the forest, dwelling in remote lodgings, venerable sir—I approached them and asked them these questions. Being asked by me, they could not answer; unable to answer, they questioned me in return: ‘What is the venerable one’s name?’ Asked by them, I explained: ‘I am Sakka, good sirs, lord of the gods.’ Then they questioned me further: ‘What action did the venerable lord of the gods perform to arrive at this state?’ Then I taught them the Dhamma as I had heard it and mastered it. They were pleased with just that much: ‘We have seen Sakka, lord of the gods, and he has answered what we asked him!’ They became my disciples indeed, not I theirs. But I, venerable sir, am the Blessed One’s disciple, a |stream-enterer::the first stage of awakening, attained by completely abandoning the three fetters: 1) personal existence view, 2) doubt, and 3) adherence to rules and observances [sotāpanna]|, no longer subject to downfall, fixed in destiny, |with full awakening as my destination::culminating in enlightenment [sambodhiparāyaṇa]|.”
2.5. The Attainment of Mental Joy
“Abhijānāsi no tvaṁ, devānaminda, ito pubbe evarūpaṁ vedapaṭilābhaṁ somanassapaṭilābhan”ti?
“Do you recall, lord of the gods, ever before experiencing such an |attainment of rapture::gain of inspired feeling, elation [vedapaṭilābha]|, such an |attainment of mental joy::gain of mental pleasure [somanassapaṭilābha]|?”
“Abhijānāmahaṁ, bhante, ito pubbe evarūpaṁ vedapaṭilābhaṁ somanassapaṭilābhan”ti.
“I recall, venerable sir, ever before experiencing such an |attainment of rapture::gain of inspired feeling, elation [vedapaṭilābha]|, such an |attainment of mental joy::gain of mental pleasure [somanassapaṭilābha]|.”
“Yathā kathaṁ pana tvaṁ, devānaminda, abhijānāsi ito pubbe evarūpaṁ vedapaṭilābhaṁ somanassapaṭilābhan”ti?
“And in what way, lord of the gods, do you recall ever before experiencing such an |attainment of rapture::gain of inspired feeling, elation [vedapaṭilābha]|, such an |attainment of mental joy::gain of mental pleasure [somanassapaṭilābha]|?”
“Bhūtapubbaṁ, bhante, devāsurasaṅgāmo samupabyūḷho ahosi. Tasmiṁ kho pana, bhante, saṅgāme devā jiniṁsu, asurā parājayiṁsu. Tassa mayhaṁ, bhante, taṁ saṅgāmaṁ abhivijinitvā vijitasaṅgāmassa etadahosi: ‘yā ceva dāni dibbā ojā yā ca asurā ojā, ubhayametaṁ devā paribhuñjissantī’ti. So kho pana me, bhante, vedapaṭilābho somanassapaṭilābho sadaṇḍāvacaro sasatthāvacaro na nibbidāya na virāgāya na nirodhāya na upasamāya na abhiññāya na sambodhāya na nibbānāya saṁvattati. Yo kho pana me ayaṁ, bhante, bhagavato dhammaṁ sutvā vedapaṭilābho somanassapaṭilābho, so adaṇḍāvacaro asatthāvacaro ekantanibbidāya virāgāya nirodhāya upasamāya abhiññāya sambodhāya nibbānāya saṁvattatī”ti.
“Formerly, venerable sir, a battle between the gods and the asuras ensued. In that battle, venerable sir, the gods won and the asuras were defeated. Having emerged victorious in that battle, it occurred to me: ‘Whatever is the divine sustenance of the gods and whatever is the sustenance of the asuras, both of these the gods shall now enjoy.’ But that attainment of rapture, that attainment of mental joy, venerable sir, was in the domain of the stick and the sword; it did not lead to |disenchantment::de-illusionment, disinterest, dispassion [nibbidā]|, to the |fading of desire::dispassion, detachment [virāga]|, to |cessation::ending, termination [nirodha]|, to |tranquility::calmness, serenity, stillness, peace [upasama]|, to |direct knowledge::experiential understanding [abhiññā]|, to |full awakening::perfect understanding, enlightenment [sambodha]|, to |Nibbāna::complete cooling, letting go of everything, deathless, freedom from calamity, the non-disintegrating; lit. blowing away [nibbāna]|. But this attainment of rapture, this attainment of mental joy born of hearing the Blessed One’s Dhamma, is free from the domain of the stick and the sword; it leads to |complete disenchantment::absolute dispassion, total disinterest [ekantanibbidā]|, to the fading of desire, to cessation, to tranquility, to direct knowledge, to full awakening, to Nibbāna.”
“Kiṁ pana tvaṁ, devānaminda, atthavasaṁ sampassamāno evarūpaṁ vedapaṭilābhaṁ somanassapaṭilābhaṁ pavedesī”ti?
“Seeing what reasons, lord of the gods, do you declare such an |attainment of rapture::gain of inspired feeling, elation [vedapaṭilābha]|, such an |attainment of mental joy::gain of mental pleasure [somanassapaṭilābha]|?”
“Cha kho ahaṁ, bhante, atthavase sampassamāno evarūpaṁ vedapaṭilābhaṁ somanassapaṭilābhaṁ pavedemi.
“Seeing six reasons, venerable sir, do I declare such an |attainment of rapture::gain of inspired feeling, elation [vedapaṭilābha]|, such an |attainment of mental joy::gain of mental pleasure [somanassapaṭilābha]|.
Idheva tiṭṭhamānassa,
devabhūtassa me sato;
Punarāyu ca me laddho,
evaṁ jānāhi mārisa.
While remaining right here,
being an existing deva;
I have gained a renewed life-span,
know this, good sir.
Imaṁ kho ahaṁ, bhante, paṭhamaṁ atthavasaṁ sampassamāno evarūpaṁ vedapaṭilābhaṁ somanassapaṭilābhaṁ pavedemi.
Seeing this first reason, venerable sir, do I declare such an |attainment of rapture::gain of inspired feeling, elation [vedapaṭilābha]|, such an |attainment of mental joy::gain of mental pleasure [somanassapaṭilābha]|.
Cutāhaṁ diviyā kāyā,
āyuṁ hitvā amānusaṁ;
Amūḷho gabbhamessāmi,
yattha me ramatī mano.
Passing away from this divine realm,
relinquishing a non-human life-span;
unconfused, I will enter a womb,
wherever my mind takes delight.
Imaṁ kho ahaṁ, bhante, dutiyaṁ atthavasaṁ sampassamāno evarūpaṁ vedapaṭilābhaṁ somanassapaṭilābhaṁ pavedemi.
Seeing this second reason, venerable sir, do I declare such an |attainment of rapture::gain of inspired feeling, elation [vedapaṭilābha]|, such an |attainment of mental joy::gain of mental pleasure [somanassapaṭilābha]|.
Svāhaṁ amūḷhapaññassa,
viharaṁ sāsane rato;
Ñāyena viharissāmi,
sampajāno paṭissato.
There, delighting in the teaching
of the One of unconfused wisdom;
I shall live in accordance with the right method,
mindful and clearly aware.
Imaṁ kho ahaṁ, bhante, tatiyaṁ atthavasaṁ sampassamāno evarūpaṁ vedapaṭilābhaṁ somanassapaṭilābhaṁ pavedemi.
Seeing this third reason, venerable sir, do I declare such an |attainment of rapture::gain of inspired feeling, elation [vedapaṭilābha]|, such an |attainment of mental joy::gain of mental pleasure [somanassapaṭilābha]|.
Ñāyena me carato ca,
sambodhi ce bhavissati;
Aññātā viharissāmi,
sveva anto bhavissati.
And as I live in accordance with the right method,
if full awakening should come to be;
I shall dwell as one who has directly known,
and that very state will be the final end.
Imaṁ kho ahaṁ, bhante, catutthaṁ atthavasaṁ sampassamāno evarūpaṁ vedapaṭilābhaṁ somanassapaṭilābhaṁ pavedemi.
Seeing this fourth reason, venerable sir, do I declare such an |attainment of rapture::gain of inspired feeling, elation [vedapaṭilābha]|, such an |attainment of mental joy::gain of mental pleasure [somanassapaṭilābha]|.
Cutāhaṁ mānusā kāyā,
āyuṁ hitvāna mānusaṁ;
Puna devo bhavissāmi,
devalokamhi uttamo.
Passing away from the human realm,
relinquishing a human life-span;
I shall once again become a deva,
supreme in the heavenly realm.
Imaṁ kho ahaṁ, bhante, pañcamaṁ atthavasaṁ sampassamāno evarūpaṁ vedapaṭilābhaṁ somanassapaṭilābhaṁ pavedemi.
Seeing this fifth reason, venerable sir, do I declare such an |attainment of rapture::gain of inspired feeling, elation [vedapaṭilābha]|, such an |attainment of mental joy::gain of mental pleasure [somanassapaṭilābha]|.
Te paṇītatarā devā,
akaniṭṭhā yasassino;
Antime vattamānamhi,
so nivāso bhavissati.
Those most sublime devas,
the |Peerless Ones::the Akaniṭṭha deities, the highest of the Pure Abodes [akaniṭṭhā]| of great glory;
when my final existence occurs,
that will be my dwelling place.
Imaṁ kho ahaṁ, bhante, chaṭṭhaṁ atthavasaṁ sampassamāno evarūpaṁ vedapaṭilābhaṁ somanassapaṭilābhaṁ pavedemi.
Seeing this sixth reason, venerable sir, do I declare such an |attainment of rapture::gain of inspired feeling, elation [vedapaṭilābha]|, such an |attainment of mental joy::gain of mental pleasure [somanassapaṭilābha]|.
Ime kho ahaṁ, bhante, cha atthavase sampassamāno evarūpaṁ vedapaṭilābhaṁ somanassapaṭilābhaṁ pavedemi.
Seeing these six reasons, venerable sir, do I declare such an |attainment of rapture::gain of inspired feeling, elation [vedapaṭilābha]|, such an |attainment of mental joy::gain of mental pleasure [somanassapaṭilābha]|.
Apariyositasaṅkappo,
vicikiccho kathaṅkathī;
Vicariṁ dīghamaddhānaṁ,
anvesanto tathāgataṁ.
With unfulfilled intentions,
perplexed and full of doubt;
I wandered for a long time,
searching for a Tathāgata.
Yassu maññāmi samaṇe,
pavivittavihārino;
Sambuddhā iti maññāno,
gacchāmi te upāsituṁ.
Whomever I imagined to be ascetics
dwelling in deep seclusion;
thinking them to be Awakened Ones,
I went to attend upon them.
‘Kathaṁ ārādhanā hoti,
kathaṁ hoti virādhanā’;
Iti puṭṭhā na sampāyanti,
magge paṭipadāsu ca.
‘How does success come to be?
How does failure come to be?’
Asked thus concerning the path and way of practice,
they were unable to answer.
Tyassu yadā maṁ jānanti,
sakko devānamāgato;
Tyassu mameva pucchanti,
‘kiṁ katvā pāpuṇī idaṁ’.
When they recognized me:
‘Sakka of the gods has come’;
they questioned me instead:
‘What action brought you to this state?’
Tesaṁ yathāsutaṁ dhammaṁ,
desayāmi jane sutaṁ;
Tena attamanā honti,
‘diṭṭho no vāsavoti ca’.
I taught them the Dhamma as I had heard it,
as it is heard among people;
they were delighted with that:
‘We have seen Vāsava!’
Yadā ca buddhamaddakkhiṁ,
vicikicchāvitāraṇaṁ;
Somhi vītabhayo ajja,
sambuddhaṁ payirupāsiya.
Now that I have seen the Buddha,
who dispels all uncertainty;
I am free from fear today,
having attended upon the Perfectly Awakened One.
Taṇhāsallassa hantāraṁ,
buddhaṁ appaṭipuggalaṁ;
Ahaṁ vande mahāvīraṁ,
buddhamādiccabandhunaṁ.
The destroyer of the dart of craving,
the Buddha without rival;
I pay homage to the Great Hero,
the Buddha, the Kinsman of the Sun.
Yaṁ karomasi brahmuno,
samaṁ devehi mārisa;
Tadajja tuyhaṁ kassāma,
handa sāmaṁ karoma te.
The homage we pay to Brahmā,
equally with the gods, good sir;
that today we render to you—
come, let us pay homage to you ourselves!
Tvameva asi sambuddho,
tuvaṁ satthā anuttaro;
Sadevakasmiṁ lokasmiṁ,
natthi te paṭipuggalo”ti.
You alone are the Perfectly Awakened One,
you are the unsurpassed Teacher;
in the world with its |deities::gods [deva]|,
there is no one equal to you.”
Atha kho sakko devānamindo pañcasikhaṁ gandhabbaputtaṁ āmantesi: “bahūpakāro kho mesi tvaṁ, tāta pañcasikha, yaṁ tvaṁ bhagavantaṁ paṭhamaṁ pasādesi. Tayā, tāta, paṭhamaṁ pasāditaṁ pacchā mayaṁ taṁ bhagavantaṁ dassanāya upasaṅkamimhā arahantaṁ sammāsambuddhaṁ. Pettike vā ṭhāne ṭhapayissāmi, gandhabbarājā bhavissasi, bhaddañca te sūriyavacchasaṁ dammi, sā hi te abhipatthitā”ti.
Then Sakka, lord of the gods, addressed the gandhabba young deity Pañcasikha: “You have been of great help to me, dear Pañcasikha, in that you first gladdened the Blessed One. For after he had first been gladdened by you, dear one, we then approached to see that Blessed One, the Arahant, the perfectly Awakened One. I shall establish you in your father’s position: you shall become the king of the gandhabbas, and I give you Bhaddā Sūriyavacchasā, for she is the one you desire.”
Atha kho sakko devānamindo pāṇinā pathaviṁ parāmasitvā tikkhattuṁ udānaṁ udānesi:
Then Sakka, lord of the gods, touched the earth with his hand and exclaimed this inspired utterance three times:
“Namo tassa bhagavato arahato sammāsambuddhassa.
“Homage to that Blessed One, the Arahant, the perfectly Awakened One!
Namo tassa bhagavato arahato sammāsambuddhassa.
Homage to that Blessed One, the Arahant, the perfectly Awakened One!
Namo tassa bhagavato arahato sammāsambuddhassā”ti.
Homage to that Blessed One, the Arahant, the perfectly Awakened One!”
Imasmiñca pana veyyākaraṇasmiṁ bhaññamāne sakkassa devānamindassa virajaṁ vītamalaṁ dhammacakkhuṁ udapādi: “yaṁ kiñci samudayadhammaṁ sabbaṁ taṁ nirodhadhamman”ti. Aññesañca asītiyā devatāsahassānaṁ;
And while this exposition was being spoken, the |stainless::dustless, pure, untainted [viraja]|, |immaculate::free from stain [vītamala]| |Dhamma eye::vision of the truth, insight into stream-entry [dhammacakkhu]| arose in Sakka, lord of the gods: “Whatever is subject to arising is all subject to cessation.” And likewise for eighty thousand other deities.
iti ye sakkena devānamindena ajjhiṭṭhapañhā puṭṭhā, te bhagavatā byākatā. Tasmā imassa veyyākaraṇassa sakkapañhātveva adhivacananti.
Thus were the questions requested and asked by Sakka, lord of the gods, answered by the Blessed One. Therefore, “Sakka’s Questions” is the designation for this exposition.
Sakkapañhasuttaṁ niṭṭhitaṁ aṭṭhamaṁ.
The Sakkapañha Sutta, the eighth, is finished.