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Long Discourses 21 – Dīgha Nikāya 21
DN 21 Sakka’s Questions – Sakkapañhasutta
[Summary]
So I have heard.
Evaṁ me sutaṁ—
At one time the Buddha was staying in the land of the Magadhans; east of Rājagaha there’s a brahmin village named Ambasaṇḍā, north of which, on Mount Vediyaka, is the Indasāla cave.
ekaṁ samayaṁ bhagavā magadhesu viharati, pācīnato rājagahassa ambasaṇḍā nāma brāhmaṇagāmo, tassuttarato vediyake pabbate indasālaguhāyaṁ.
Now at that time Sakka, the lord of gods, became eager to see the Buddha.
Tena kho pana samayena sakkassa devānamindassa ussukkaṁ udapādi bhagavantaṁ dassanāya.
He thought,
Atha kho sakkassa devānamindassa etadahosi:
“Where is the Blessed One at present, the perfected one, the fully awakened Buddha?”
“kahaṁ nu kho bhagavā etarahi viharati arahaṁ sammāsambuddho”ti?
He saw that the Buddha was at the Indasāla cave,
Addasā kho sakko devānamindo bhagavantaṁ magadhesu viharantaṁ pācīnato rājagahassa ambasaṇḍā nāma brāhmaṇagāmo, tassuttarato vediyake pabbate indasālaguhāyaṁ.
and addressed the gods of the Thirty-Three,
Disvāna deve tāvatiṁse āmantesi:
“Good sirs, the Buddha is staying in the land of the Magadhans at the Indasāla cave.
“ayaṁ, mārisā, bhagavā magadhesu viharati, pācīnato rājagahassa ambasaṇḍā nāma brāhmaṇagāmo, tassuttarato vediyake pabbate indasālaguhāyaṁ.
What if we were to go and see that Blessed One, the perfected one, the fully awakened Buddha?”
Yadi pana, mārisā, mayaṁ taṁ bhagavantaṁ dassanāya upasaṅkameyyāma arahantaṁ sammāsambuddhan”ti?
“Yes, lord,” replied the gods.
“Evaṁ, bhaddantavā”ti kho devā tāvatiṁsā sakkassa devānamindassa paccassosuṁ.
Then Sakka addressed the fairy Pañcasikha,
Atha kho sakko devānamindo pañcasikhaṁ gandhabbadevaputtaṁ āmantesi:
“Dear Pañcasikha, the Buddha is staying in the land of the Magadhans at the Indasāla cave.
“ayaṁ, tāta pañcasikha, bhagavā magadhesu viharati pācīnato rājagahassa ambasaṇḍā nāma brāhmaṇagāmo, tassuttarato vediyake pabbate indasālaguhāyaṁ.
What if we were to go and see that Blessed One, the perfected one, the fully awakened Buddha?”
Yadi pana, tāta pañcasikha, mayaṁ taṁ bhagavantaṁ dassanāya upasaṅkameyyāma arahantaṁ sammāsambuddhan”ti?
“Yes, lord,” replied the fairy Pañcasikha. Taking his arched harp made from the pale timber of wood-apple, he went as Sakka’s attendant.
“Evaṁ, bhaddantavā”ti kho pañcasikho gandhabbadevaputto sakkassa devānamindassa paṭissutvā beluvapaṇḍuvīṇaṁ ādāya sakkassa devānamindassa anucariyaṁ upāgami.
Then Sakka went at the head of a retinue consisting of the gods of the Thirty-Three and the fairy Pañcasikha.
Atha kho sakko devānamindo devehi tāvatiṁsehi parivuto pañcasikhena gandhabbadevaputtena purakkhato—
As easily as a strong person would extend or contract their arm, he vanished from the heaven of the gods of the Thirty-Three and landed on Mount Vediyaka north of Ambasaṇḍā.
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.
Now at that time a dazzling light appeared over Mount Vediyaka and Ambasaṇḍā, as happens through the glory of the gods.
Tena kho pana samayena vediyako pabbato atiriva obhāsajāto hoti ambasaṇḍā ca brāhmaṇagāmo yathā taṁ devānaṁ devānubhāvena.
People in the villages round about, terrified, shocked, and awestruck, said,
Apissudaṁ parito gāmesu manussā evamāhaṁsu:
“Mount Vediyaka must be on fire today, blazing and burning!
“ādittassu nāmajja vediyako pabbato jhāyatisu nāmajja vediyako pabbato jalatisu. Nāmajja vediyako pabbato.
Oh why has such a dazzling light appeared over Mount Vediyaka and Ambasaṇḍā?”
Kiṁsu nāmajja vediyako pabbato atiriva obhāsajāto ambasaṇḍā ca brāhmaṇagāmo”ti;
saṁviggā lomahaṭṭhajātā ahesuṁ.
Then Sakka addressed the fairy Pañcasikha,
Atha kho sakko devānamindo pañcasikhaṁ gandhabbadevaputtaṁ āmantesi:
“My dear Pañcasikha, it’s hard for one like me to get near the Realized Ones while they are on retreat practicing absorption, enjoying absorption.
“durupasaṅkamā kho, tāta pañcasikha, tathāgatā mādisena, jhāyī jhānaratā, tadantaraṁ paṭisallīnā.
But if you were to charm the Buddha first, then I could go to see him.”
Yadi pana tvaṁ, tāta pañcasikha, bhagavantaṁ paṭhamaṁ pasādeyyāsi, tayā, tāta, paṭhamaṁ pasāditaṁ pacchā mayaṁ taṁ bhagavantaṁ dassanāya upasaṅkameyyāma arahantaṁ sammāsambuddhan”ti.
“Yes, lord,” replied the fairy Pañcasikha. Taking his arched harp made from the pale timber of wood-apple, he went to the Indasāla cave. When he had drawn near, he stood to one side, thinking,
“Evaṁ, bhaddantavā”ti kho pañcasikho gandhabbadevaputto sakkassa devānamindassa paṭissutvā beluvapaṇḍuvīṇaṁ ādāya yena indasālaguhā tenupasaṅkami; upasaṅkamitvā:
“This is neither too far nor too near; and he’ll hear my voice.”
“ettāvatā me bhagavā neva atidūre bhavissati nāccāsanne, saddañca me sossatī”ti—
ekamantaṁ aṭṭhāsi.
1. Pañcasikha’s Song
1. Pañcasikhagītagāthā
Standing to one side, Pañcasikha played his arched harp, and sang these verses on the Buddha, the teaching, the Saṅgha, the perfected ones, and sensual love.
Ekamantaṁ ṭhito kho pañcasikho gandhabbadevaputto beluvapaṇḍuvīṇaṁ assāvesi, imā ca gāthā abhāsi buddhūpasañhitā dhammūpasañhitā saṅghūpasañhitā arahantūpasañhitā kāmūpasañhitā:
“My lady Suriyavaccasā, oh my Sunshine—
“Vande te pitaraṁ bhadde,
I pay homage to your father Timbaru,
timbaruṁ sūriyavacchase;
through whom was born a lady so fine,
Yena jātāsi kalyāṇī,
to fill me with a joy I never knew.
ānandajananī mama.
As sweet as a breeze to one who’s sweating,
Vātova sedataṁ kanto,
or when thirsty, a sweet and cooling drink,
pānīyaṁva pipāsato;
so dear is your shining beauty to me,
Aṅgīrasi piyāmesi,
just like the teaching is to all the saints!
dhammo arahatāmiva.
Like a cure when you’re struck by fever dire,
Āturasseva bhesajjaṁ,
or food to ease the hunger pain,
bhojanaṁva jighacchato;
come on, darling, please put out my fire,
Parinibbāpaya maṁ bhadde,
quench me like water on a flame.
jalantamiva vārinā.
As elephants burning in the heat of summer,
Sītodakaṁ pokkharaṇiṁ,
sink down in a lotus pond to rest,
yuttaṁ kiñjakkhareṇunā;
so cool, full of petals and of pollen—
Nāgo ghammābhitattova,
that’s how I would plunge into your breast.
ogāhe te thanūdaraṁ.
Like elephants bursting bonds in rutting season,
Accaṅkusova nāgova,
beating off the pricks of lance and pikes—
jitaṁ me tuttatomaraṁ;
I just don’t understand what is the reason
Kāraṇaṁ nappajānāmi,
I’m so crazy for your shapely thighs!
sammatto lakkhaṇūruyā.
For you, my heart is full of passion,
Tayi gedhitacittosmi,
I’m in an altered state of mind.
cittaṁ vipariṇāmitaṁ;
There is no going back, I’m just not able,
Paṭigantuṁ na sakkomi,
I’m like a fish that’s hooked up on the line.
vaṅkaghastova ambujo.
Come on, my darling, hold me, fair of thighs!
Vāmūru saja maṁ bhadde,
Embrace me, with your so bashful eyes!
saja maṁ mandalocane;
Take me in your arms, my lovely lady,
Palissaja maṁ kalyāṇi,
that’s all I’d ever want or could desire.
etaṁ me abhipatthitaṁ.
Ah, then my desire was such a small thing,
Appako vata me santo,
my sweet, with your curling wavy hair;
kāmo vellitakesiyā;
now, like to arahants an offering,
Anekabhāvo samuppādi,
it’s grown so very much from there.
arahanteva dakkhiṇā.
Whatever the merit I have forged
Yaṁ me atthi kataṁ puññaṁ,
by giving to such perfected beings—
arahantesu tādisu;
may that, my altogether gorgeous,
Taṁ me sabbaṅgakalyāṇi,
ripen in togetherness with you.
tayā saddhiṁ vipaccataṁ.
Whatever the merit I have forged
Yaṁ me atthi kataṁ puññaṁ,
in this vast territory,
asmiṁ pathavimaṇḍale;
may that, my altogether gorgeous,
Taṁ me sabbaṅgakalyāṇi,
ripen in togetherness with you.
tayā saddhiṁ vipaccataṁ.
Absorbed, the Sakyan meditates,
Sakyaputtova jhānena,
unified, alert, and mindful,
ekodi nipako sato;
the sage seeks the deathless state—
Amataṁ muni jigīsāno,
like me, oh my Sunshine, aiming for you!
tamahaṁ sūriyavacchase.
And just like the sage would be rejoicing,
Yathāpi muni nandeyya,
were he to awaken to the truth,
patvā sambodhimuttamaṁ;
so I’d be rejoicing, lady,
Evaṁ nandeyyaṁ kalyāṇi,
were I to end up as one with you.
missībhāvaṁ gato tayā.
If Sakka were to grant me just one wish,
Sakko ce me varaṁ dajjā,
as Lord of the holy Thirty-Three,
tāvatiṁsānamissaro;
my darling, you’re the only one I’d wish for,
Tāhaṁ bhadde vareyyāhe,
so strong is the love I hold for you.
evaṁ kāmo daḷho mama.
Like a freshly blossoming sal tree
Sālaṁva na ciraṁ phullaṁ,
is your father, my lady so wise.
pitaraṁ te sumedhase;
I pay homage to him, bowing down humbly,
Vandamāno namassāmi,
to he whose daughter is of such a kind.”
yassāsetādisī pajā”ti.
When Pañcasikha had spoken, the Buddha said to him,
Evaṁ vutte, bhagavā pañcasikhaṁ gandhabbadevaputtaṁ etadavoca:
“Pañcasikha, the sound of the strings and the sound of your voice blend well together,
“saṁsandati kho te, pañcasikha, tantissaro gītassarena, gītassaro ca tantissarena;
so that neither overpowers the other.
na ca pana te, pañcasikha, tantissaro gītassaraṁ ativattati, gītassaro ca tantissaraṁ.
But when did you compose these verses on the Buddha, the teaching, the Saṅgha, the perfected ones, and sensual love?”
Kadā saṁyūḷhā pana te, pañcasikha, imā gāthā buddhūpasañhitā dhammūpasañhitā saṅghūpasañhitā arahantūpasañhitā kāmūpasañhitā”ti?
“This one time, sir, when you were first awakened, you were staying near Uruvelā at the goatherd’s banyan tree on the bank of the Nerañjarā River.
“Ekamidaṁ, bhante, samayaṁ bhagavā uruvelāyaṁ viharati najjā nerañjarāya tīre ajapālanigrodhe paṭhamābhisambuddho.
And at that time I was in love with the lady named Bhaddā Suriyavacchasā, the daughter of the fairy king Timbaru.
Tena kho panāhaṁ, bhante, samayena bhaddā nāma sūriyavacchasā timbaruno gandhabbarañño dhītā, tamabhikaṅkhāmi.
But the sister desired another—
Sā kho pana, bhante, bhaginī parakāminī hoti;
it was Mātali the charioteer’s son named Sikhaḍḍī who she loved.
sikhaṇḍī nāma mātalissa saṅgāhakassa putto, tamabhikaṅkhati.
Since I couldn’t win that sister by any means,
Yato kho ahaṁ, bhante, taṁ bhaginiṁ nālatthaṁ kenaci pariyāyena.
I took my arched harp to Timbaru’s home, where I played those verses.
Athāhaṁ beluvapaṇḍuvīṇaṁ ādāya yena timbaruno gandhabbarañño nivesanaṁ tenupasaṅkamiṁ; upasaṅkamitvā beluvapaṇḍuvīṇaṁ assāvesiṁ, imā ca gāthā abhāsiṁ buddhūpasañhitā dhammūpasañhitā saṅghūpasañhitā arahantūpasañhitā kāmūpasañhitā—
Vande te pitaraṁ bhadde,
timbaruṁ sūriyavacchase;
Yena jātāsi kalyāṇī,
ānandajananī mama.
…pe…
Sālaṁva na ciraṁ phullaṁ,
pitaraṁ te sumedhase;
Vandamāno namassāmi,
yassāsetādisī pajāti.
When I finished, Suriyavacchasā said to me,
Evaṁ vutte, bhante, bhaddā sūriyavacchasā maṁ etadavoca:
‘Dear sir, I have not personally seen the Buddha. But I did hear about him when I went to dance for the gods of the Thirty-Three in the Hall of Justice.
‘na kho me, mārisa, so bhagavā sammukhā diṭṭho, api ca sutoyeva me so bhagavā devānaṁ tāvatiṁsānaṁ sudhammāyaṁ sabhāyaṁ upanaccantiyā.
Since you extol the Buddha, let us meet up today.’
Yato kho tvaṁ, mārisa, taṁ bhagavantaṁ kittesi, hotu no ajja samāgamo’ti.
And that’s when I met up with that sister.
Soyeva no, bhante, tassā bhaginiyā saddhiṁ samāgamo ahosi.
But we have not met since.”
Na ca dāni tato pacchā”ti.
2. The Approach of Sakka
2. Sakkūpasaṅkama
Then Sakka, lord of gods, thought,
Atha kho sakkassa devānamindassa etadahosi:
“Pañcasikha is exchanging pleasantries with the Buddha.”
“paṭisammodati pañcasikho gandhabbadevaputto bhagavatā, bhagavā ca pañcasikhenā”ti.
So he addressed Pañcasikha,
Atha kho sakko devānamindo pañcasikhaṁ gandhabbadevaputtaṁ āmantesi:
“My dear Pañcasikha, please bow to the Buddha for me, saying:
“abhivādehi me tvaṁ, tāta pañcasikha, bhagavantaṁ:
‘Sir, Sakka, lord of gods, with his ministers and retinue, bows with his head at your feet.’”
‘sakko, bhante, devānamindo sāmacco saparijano bhagavato pāde sirasā vandatī’”ti.
“Yes, lord,” replied Pañcasikha. He bowed to the Buddha and said,
“Evaṁ, bhaddantavā”ti kho pañcasikho gandhabbadevaputto sakkassa devānamindassa paṭissutvā bhagavantaṁ abhivādeti:
“Sir, Sakka, lord of gods, with his ministers and retinue, bows with his head at your feet.”
“sakko, bhante, devānamindo sāmacco saparijano bhagavato pāde sirasā vandatī”ti.
“So may Sakka with his ministers and retinue be happy, Pañcasikha,” said the Buddha,
“Evaṁ sukhī hotu, pañcasikha, sakko devānamindo sāmacco saparijano;
“for all want to be happy—whether gods, humans, demons, dragons, fairies, or any of the other diverse creatures there may be.”
sukhakāmā hi devā manussā asurā nāgā gandhabbā ye caññe santi puthukāyā”ti.
For that is how the Realized Ones salute such illustrious spirits.
Evañca pana tathāgatā evarūpe mahesakkhe yakkhe abhivadanti.
And being saluted by the Buddha, Sakka entered the Indasāla cave, bowed to the Buddha, and stood to one side.
Abhivadito sakko devānamindo bhagavato indasālaguhaṁ pavisitvā bhagavantaṁ abhivādetvā ekamantaṁ aṭṭhāsi.
And the gods of the Thirty-Three did likewise,
Devāpi tāvatiṁsā indasālaguhaṁ pavisitvā bhagavantaṁ abhivādetvā ekamantaṁ aṭṭhaṁsu.
as did Pañcasikha.
Pañcasikhopi gandhabbadevaputto indasālaguhaṁ pavisitvā bhagavantaṁ abhivādetvā ekamantaṁ aṭṭhāsi.
And at that time the uneven places were evened out, the cramped places were opened up, the darkness vanished in the cave and light appeared, as happens through the glory of the gods.
Tena kho pana samayena indasālaguhā visamā santī samā samapādi, sambādhā santī urundā samapādi, andhakāro guhāyaṁ antaradhāyi, āloko udapādi yathā taṁ devānaṁ devānubhāvena.
Then the Buddha said to Sakka,
Atha kho bhagavā sakkaṁ devānamindaṁ etadavoca:
“It’s incredible and amazing that you, the venerable Kosiya, who has so many duties and so much to do, should come here.”
“acchariyamidaṁ āyasmato kosiyassa, abbhutamidaṁ āyasmato kosiyassa tāva bahukiccassa bahukaraṇīyassa yadidaṁ idhāgamanan”ti.
“For a long time I’ve wanted to come and see the Buddha, but I wasn’t able, being prevented by my many duties and responsibilities for the gods of the Thirty-Three.
“Cirapaṭikāhaṁ, bhante, bhagavantaṁ dassanāya upasaṅkamitukāmo; api ca devānaṁ tāvatiṁsānaṁ kehici kehici kiccakaraṇīyehi byāvaṭo; evāhaṁ nāsakkhiṁ bhagavantaṁ dassanāya upasaṅkamituṁ.
This one time, sir, the Buddha was staying near Sāvatthī in the frankincense-tree hut.
Ekamidaṁ, bhante, samayaṁ bhagavā sāvatthiyaṁ viharati salaḷāgārake.
Then I went to Sāvatthī to see the Buddha.
Atha khvāhaṁ, bhante, sāvatthiṁ agamāsiṁ bhagavantaṁ dassanāya.
But at that time the Buddha was sitting immersed in some kind of meditation. And a divine maiden of Great King Vessavaṇa named Bhūjati was attending on the Buddha, standing there paying homage to him with joined palms.
Tena kho pana, bhante, samayena bhagavā aññatarena samādhinā nisinno hoti, bhūjati ca nāma vessavaṇassa mahārājassa paricārikā bhagavantaṁ paccupaṭṭhitā hoti, pañjalikā namassamānā tiṭṭhati.
So I said to her,
Atha khvāhaṁ, bhante, bhūjatiṁ etadavocaṁ:
‘Sister, please bow to the Buddha for me, saying:
‘abhivādehi me tvaṁ, bhagini, bhagavantaṁ:
“Sir, Sakka, lord of gods, with his ministers and retinue, bows with his head at your feet.”’
“sakko, bhante, devānamindo sāmacco saparijano bhagavato pāde sirasā vandatī”’ti.
When I said this, she said to me,
Evaṁ vutte, bhante, sā bhūjati maṁ etadavoca:
‘It’s the wrong time to see the Buddha,
‘akālo kho, mārisa, bhagavantaṁ dassanāya;
as he’s in retreat.’
paṭisallīno bhagavā’ti.
‘Well then, sister, please convey my message when the Buddha emerges from that samādhi.’
‘Tena hi, bhagini, yadā bhagavā tamhā samādhimhā vuṭṭhito hoti, atha mama vacanena bhagavantaṁ abhivādehi:
“sakko, bhante, devānamindo sāmacco saparijano bhagavato pāde sirasā vandatī”’ti.
I hope that sister bowed to you?
Kacci me sā, bhante, bhaginī bhagavantaṁ abhivādesi?
Do you remember what she said?”
Sarati bhagavā tassā bhaginiyā vacanan”ti?
“She did bow, lord of gods, and I remember what she said.
“Abhivādesi maṁ sā, devānaminda, bhaginī, sarāmahaṁ tassā bhaginiyā vacanaṁ.
I also remember that it was the sound of your chariot wheels that pulled me out of that samādhi.”
Api cāhaṁ āyasmato nemisaddena tamhā samādhimhā vuṭṭhito”ti.
“Sir, I have heard and learned this in the presence of the gods who were reborn in the host of the Thirty-Three before me:
“Ye te, bhante, devā amhehi paṭhamataraṁ tāvatiṁsakāyaṁ upapannā, tesaṁ me sammukhā sutaṁ sammukhā paṭiggahitaṁ:
‘When a Realized One arises in the world, perfected and fully awakened, the heavenly hosts swell, while the demon hosts dwindle.’
‘yadā tathāgatā loke uppajjanti arahanto sammāsambuddhā, dibbā kāyā paripūrenti, hāyanti asurakāyā’ti.
And I have seen this with my own eyes.
Taṁ me idaṁ, bhante, sakkhidiṭṭhaṁ yato tathāgato loke uppanno arahaṁ sammāsambuddho, dibbā kāyā paripūrenti, hāyanti asurakāyāti.
2.1. The Story of Gopikā
2.1. Gopakavatthu
Right here in Kapilavatthu there was a Sakyan lady named Gopikā who had confidence in the Buddha, the teaching, and the Saṅgha, and had fulfilled her ethics.
Idheva, bhante, kapilavatthusmiṁ gopikā nāma sakyadhītā ahosi buddhe pasannā dhamme pasannā saṅghe pasannā sīlesu paripūrakārinī.
Losing her attachment to femininity, she developed masculinity. When her body broke up, after death, she was reborn in a good place, a heavenly realm.
Sā itthittaṁ virājetvā purisattaṁ bhāvetvā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapannā.
In the company of the gods of the Thirty-Three she became one of my sons.
Devānaṁ tāvatiṁsānaṁ sahabyataṁ amhākaṁ puttattaṁ ajjhupagatā.
There they knew him as
Tatrapi naṁ evaṁ jānanti:
the god Gopaka.
‘gopako devaputto, gopako devaputto’ti.
Meanwhile three others, bhikkhū who had led the spiritual life under the Buddha, were reborn in the inferior fairy realm.
Aññepi, bhante, tayo bhikkhū bhagavati brahmacariyaṁ caritvā hīnaṁ gandhabbakāyaṁ upapannā.
There they amused themselves, supplied and provided with the five kinds of sensual stimulation, and became my servants and attendants.
Te pañcahi kāmaguṇehi samappitā samaṅgībhūtā paricārayamānā amhākaṁ upaṭṭhānaṁ āgacchanti amhākaṁ pāricariyaṁ.
At that, Gopaka scolded them,
Te amhākaṁ upaṭṭhānaṁ āgate amhākaṁ pāricariyaṁ gopako devaputto paṭicodesi:
‘Where on earth were you at, good sirs, when you heard the Buddha’s teaching!
‘kutomukhā nāma tumhe, mārisā, tassa bhagavato dhammaṁ assuttha—
For while I was still a woman I had confidence in the Buddha, the teaching, and the Saṅgha, and had fulfilled my ethics. I lost my attachment to femininity and developed masculinity. When my body broke up, after death, I was reborn in a good place, a heavenly realm. In the company of the gods of the Thirty-Three I became one of Sakka’s sons.
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.
Here they know me as
Idhāpi maṁ evaṁ jānanti:
the god Gopaka.
“gopako devaputto gopako devaputto”ti.
But you, having led the spiritual life under the Buddha, were reborn in the inferior fairy realm.’
Tumhe pana, mārisā, bhagavati brahmacariyaṁ caritvā hīnaṁ gandhabbakāyaṁ upapannā.
Duddiṭṭharūpaṁ vata bho addasāma, ye mayaṁ addasāma sahadhammike hīnaṁ gandhabbakāyaṁ upapanne’ti.
When scolded by Gopaka, two of those gods in that very life gained mindfulness leading to the host of Brahmā’s Ministers. But one god remained attached to sensuality.
Tesaṁ, bhante, gopakena devaputtena paṭicoditānaṁ dve devā diṭṭheva dhamme satiṁ paṭilabhiṁsu kāyaṁ brahmapurohitaṁ, eko pana devo kāme ajjhāvasi.
‘I was a laywoman disciple of the seer,
‘Upāsikā cakkhumato ahosiṁ,
and my name was Gopikā.
Nāmampi mayhaṁ ahu “gopikā”ti;
I was devoted to the Buddha and the teaching,
Buddhe ca dhamme ca abhippasannā,
and I faithfully served the Saṅgha.
Saṅghañcupaṭṭhāsiṁ pasannacittā.
Because of the excellence of the Buddha’s teaching,
Tasseva buddhassa sudhammatāya,
I’m now a mighty, splendid son of Sakka,
Sakkassa puttomhi mahānubhāvo;
reborn among the Three and Thirty.
Mahājutīko tidivūpapanno,
And here they know me as Gopaka.
Jānanti maṁ idhāpi “gopako”ti.
Then I saw some bhikkhū who I’d seen before,
Athaddasaṁ bhikkhavo diṭṭhapubbe,
dwelling in the host of fairies.
Gandhabbakāyūpagate vasīne;
When I used to be a human,
Imehi te gotamasāvakāse,
they were disciples of Gotama.
Ye ca mayaṁ pubbe manussabhūtā.
I served them with food and drink,
Annena pānena upaṭṭhahimhā,
and clasped their feet in my own home.
Pādūpasaṅgayha sake nivesane;
Where on earth were they at
Kutomukhā nāma ime bhavanto,
when they learned the Buddha’s teachings?
Buddhassa dhammāni paṭiggahesuṁ.
For each must know for themselves the teaching
Paccattaṁ veditabbo hi dhammo,
so well-taught, realized by the seer.
Sudesito cakkhumatānubuddho;
I was one who followed you,
Ahañhi tumheva upāsamāno,
having heard the fine words of the noble ones.
Sutvāna ariyāna subhāsitāni.
I’m now a mighty, splendid son of Sakka,
Sakkassa puttomhi mahānubhāvo,
reborn among the Three and Thirty.
Mahājutīko tidivūpapanno;
But you followed the best of men,
Tumhe pana seṭṭhamupāsamānā,
and led the supreme spiritual life,
Anuttaraṁ brahmacariyaṁ caritvā.
but still you’re born in this lesser realm,
Hīnaṁ kāyaṁ upapannā bhavanto,
a rebirth not befitting.
Anānulomā bhavatūpapatti;
It’s a sorry sight I see, good sirs,
Duddiṭṭharūpaṁ vata addasāma,
fellow Buddhists in a lesser realm.
Sahadhammike hīnakāyūpapanne.
Reborn in the host of fairies,
Gandhabbakāyūpagatā bhavanto,
you only wait upon the gods.
Devānamāgacchatha pāricariyaṁ;
Meanwhile, I dwelt in a house—
Agāre vasato mayhaṁ,
but see my distinction now!
Imaṁ passa visesataṁ.
Having been a woman now I’m a male god,
Itthī hutvā svajja pumomhi devo,
blessed with heavenly sensual pleasures.’
Dibbehi kāmehi samaṅgibhūto’;
Scolded by that disciple of Gotama,
Te coditā gotamasāvakena,
when they understood Gopaka, they were struck with urgency.
Saṁvegamāpādu samecca gopakaṁ.
‘Let’s strive, let’s try hard—
‘Handa viyāyāma byāyāma,
we won’t serve others any more!’
Mā no mayaṁ parapessā ahumhā’;
Two of them roused up energy,
Tesaṁ duve vīriyamārabhiṁsu,
recalling the Buddha’s instructions.
Anussaraṁ gotamasāsanāni.
Right away they became dispassionate,
Idheva cittāni virājayitvā,
seeing the drawbacks in sensual pleasures.
Kāmesu ādīnavamaddasaṁsu;
The fetters and bonds of sensual pleasures—
Te kāmasaṁyojanabandhanāni,
the ties of the Wicked One so hard to break—
Pāpimayogāni duraccayāni.
they burst them like a bull elephant his ropes,
Nāgova sannāni guṇāni chetvā,
and passed right over the Thirty-Three.
Deve tāvatiṁse atikkamiṁsu;
The gods with Indra and Pajāpati
Saindā devā sapajāpatikā,
were all gathered in the Hall of Justice.
Sabbe sudhammāya sabhāyupaviṭṭhā.
As they sat there, they passed over them,
Tesaṁ nisinnānaṁ abhikkamiṁsu,
the heroes desireless, practicing purity.
Vīrā virāgā virajaṁ karontā;
Seeing them, Vāsava was struck with a sense of urgency;
Te disvā saṁvegamakāsi vāsavo,
the master of gods in the midst of the group said,
Devābhibhū devagaṇassa majjhe.
‘These were born in the lesser fairy realm,
‘Imehi te hīnakāyūpapannā,
but now they pass us by!’
Deve tāvatiṁse abhikkamanti’;
Heeding the speech of one so moved,
Saṁvegajātassa vaco nisamma,
Gopaka addressed Vāsava,
So gopako vāsavamajjhabhāsi.
‘There is a Buddha, a lord of men, in the world.
‘Buddho janindatthi manussaloke,
Known as the Sakyan Sage, he’s mastered the senses.
Kāmābhibhū sakyamunīti ñāyati;
Those sons of his were bereft of mindfulness;
Tasseva te puttā satiyā vihīnā,
but when scolded by me they gained it back.
Coditā mayā te satimajjhalatthuṁ’.
Of the three, there is one who remains
Tiṇṇaṁ tesaṁ āvasinettha eko,
dwelling in the host of fairies.
Gandhabbakāyūpagato vasīno;
But two, recollecting the path to awakening,
Dve ca sambodhipathānusārino,
serene, spurn even the gods.’
Devepi hīḷenti samāhitattā.
The teaching’s explained in such a way
Etādisī dhammappakāsanettha,
that not a single disciple doubts it.
Na tattha kiṅkaṅkhati koci sāvako;
We venerate the Buddha, the victor, lord of men,
Nitiṇṇaoghaṁ vicikicchachinnaṁ,
who has crossed the flood and cut off doubt.
Buddhaṁ namassāma jinaṁ janindaṁ.
They attained to distinction fitting
Yaṁ te dhammaṁ idhaññāya,
the extent to which they understood the teaching here.
visesaṁ ajjhagaṁsu te;
Two of them mastered the distinction of
Kāyaṁ brahmapurohitaṁ,
the host of Brahmā’s Ministers.
duve tesaṁ visesagū.
We have come here, dear sir,
Tassa dhammassa pattiyā,
to realize this same teaching.
āgatamhāsi mārisa;
If the Buddha would give me a chance,
Katāvakāsā bhagavatā,
I would ask a question, dear sir.”
pañhaṁ pucchemu mārisā”ti.
Then the Buddha thought,
Atha kho bhagavato etadahosi:
“For a long time now this spirit has led a pure life. Any question he asks me will be beneficial, not useless.
“dīgharattaṁ visuddho kho ayaṁ yakkho, yaṁ kiñci maṁ pañhaṁ pucchissati, sabbaṁ taṁ atthasañhitaṁyeva pucchissati, no anatthasañhitaṁ.
And he will quickly understand any answer I give to his question.”
Yañcassāhaṁ puṭṭho byākarissāmi, taṁ khippameva ājānissatī”ti.
So the Buddha addressed Sakka in verse:
Atha kho bhagavā sakkaṁ devānamindaṁ gāthāya ajjhabhāsi:
“Ask me your question, Vāsava,
“Puccha vāsava maṁ pañhaṁ,
whatever you want.
yaṁ kiñci manasicchasi;
I’ll solve each and every
Tassa tasseva pañhassa,
question you have.”
ahaṁ antaṁ karomi te”ti.
The first recitation section is finished.
Paṭhamabhāṇavāro niṭṭhito.
Having been granted an opportunity by the Buddha, Sakka asked the first question.
Katāvakāso sakko devānamindo bhagavatā imaṁ bhagavantaṁ paṭhamaṁ pañhaṁ apucchi:
“Dear sir, what fetters bind the gods, humans, demons, dragons, fairies—and any of the other diverse creatures—
“Kiṁsaṁyojanā nu kho, mārisa, devā manussā asurā nāgā gandhabbā ye caññe santi puthukāyā, te:
so that, though they wish to be free of enmity, violence, hostility, and hate, they still have enmity, violence, hostility, and hate?”
‘averā adaṇḍā asapattā abyāpajjā viharemu averino’ti iti ca nesaṁ hoti, atha ca pana saverā sadaṇḍā sasapattā sabyāpajjā viharanti saverino”ti?
Such was Sakka’s question to the Buddha.
Itthaṁ sakko devānamindo bhagavantaṁ pañhaṁ apucchi.
And the Buddha answered him:
Tassa bhagavā pañhaṁ puṭṭho byākāsi:
“Lord of gods, the fetters of jealousy and stinginess bind the gods, humans, demons, dragons, fairies—and any of the other diverse creatures—
“Issāmacchariyasaṁyojanā kho, devānaminda, devā manussā asurā nāgā gandhabbā ye caññe santi puthukāyā, te:
so that, though they wish to be free of enmity, violence, hostility, and hate, they still have enmity, violence, hostility, and hate.”
‘averā adaṇḍā asapattā abyāpajjā viharemu averino’ti iti ca nesaṁ hoti, atha ca pana saverā sadaṇḍā sasapattā sabyāpajjā viharanti saverino”ti.
Such was the Buddha’s answer to Sakka.
Itthaṁ bhagavā sakkassa devānamindassa pañhaṁ puṭṭho byākāsi.
Delighted, Sakka approved and agreed with what the Buddha said, saying,
Attamano sakko devānamindo bhagavato bhāsitaṁ abhinandi anumodi:
“That’s so true, Blessed One! That’s so true, Holy One!
“evametaṁ, bhagavā, evametaṁ, sugata.
Hearing the Buddha’s answer, I’ve gone beyond doubt and got rid of indecision.”
Tiṇṇā mettha kaṅkhā vigatā kathaṅkathā bhagavato pañhaveyyākaraṇaṁ sutvā”ti.
And then, having approved and agreed with what the Buddha said, Sakka asked another question:
Itiha sakko devānamindo bhagavato bhāsitaṁ abhinanditvā anumoditvā bhagavantaṁ uttari pañhaṁ apucchi:
“But dear sir, what is the source, origin, birthplace, and inception of jealousy and stinginess?
“Issāmacchariyaṁ pana, mārisa, kiṁnidānaṁ kiṁsamudayaṁ kiṁjātikaṁ kiṁpabhavaṁ;
When what exists is there jealousy and stinginess?
kismiṁ sati issāmacchariyaṁ hoti;
When what doesn’t exist is there no jealousy and stinginess?”
kismiṁ asati issāmacchariyaṁ na hotī”ti?
“The liked and the disliked, lord of gods, are the source of jealousy and stinginess.
“Issāmacchariyaṁ kho, devānaminda, piyāppiyanidānaṁ piyāppiyasamudayaṁ piyāppiyajātikaṁ piyāppiyapabhavaṁ;
When the liked and the disliked exist there is jealousy and stinginess.
piyāppiye sati issāmacchariyaṁ hoti,
When the liked and the disliked don’t exist there is no jealousy and stinginess.”
piyāppiye asati issāmacchariyaṁ na hotī”ti.
“But dear sir, what is the source of what is liked and disliked?”
“Piyāppiyaṁ pana, mārisa, kiṁnidānaṁ kiṁsamudayaṁ kiṁjātikaṁ kiṁpabhavaṁ;
kismiṁ sati piyāppiyaṁ hoti;
kismiṁ asati piyāppiyaṁ na hotī”ti?
“Desire is the source of what is liked and disliked.”
“Piyāppiyaṁ kho, devānaminda, chandanidānaṁ chandasamudayaṁ chandajātikaṁ chandapabhavaṁ;
chande sati piyāppiyaṁ hoti;
chande asati piyāppiyaṁ na hotī”ti.
“But what is the source of desire?”
“Chando pana, mārisa, kiṁnidāno kiṁsamudayo kiṁjātiko kiṁpabhavo;
kismiṁ sati chando hoti;
kismiṁ asati chando na hotī”ti?
“Thought is the source of desire.”
“Chando kho, devānaminda, vitakkanidāno vitakkasamudayo vitakkajātiko vitakkapabhavo;
vitakke sati chando hoti;
vitakke asati chando na hotī”ti.
“But what is the source of thought?”
“Vitakko pana, mārisa, kiṁnidāno kiṁsamudayo kiṁjātiko kiṁpabhavo;
kismiṁ sati vitakko hoti;
kismiṁ asati vitakko na hotī”ti?
“Concepts of identity that emerge from the proliferation of perceptions are the source of thoughts.”
“Vitakko kho, devānaminda, papañcasaññāsaṅkhānidāno papañcasaññāsaṅkhāsamudayo papañcasaññāsaṅkhājātiko papañcasaññāsaṅkhāpabhavo;
papañcasaññāsaṅkhāya sati vitakko hoti;
papañcasaññāsaṅkhāya asati vitakko na hotī”ti.
“But how does a bhikkhu fittingly practice for the cessation of concepts of identity that emerge from the proliferation of perceptions?”
“Kathaṁ paṭipanno pana, mārisa, bhikkhu papañcasaññāsaṅkhānirodhasāruppagāminiṁ paṭipadaṁ paṭipanno hotī”ti?
2.2. Meditation on Feelings
2.2. Vedanākammaṭṭhāna
“Lord of gods, there are two kinds of happiness, I say:
“Somanassampāhaṁ, devānaminda, duvidhena vadāmi—
that which you should cultivate, and that which you should not cultivate.
sevitabbampi, asevitabbampi.
There are two kinds of sadness, I say:
Domanassampāhaṁ, devānaminda, duvidhena vadāmi—
that which you should cultivate, and that which you should not cultivate.
sevitabbampi, asevitabbampi.
There are two kinds of equanimity, I say:
Upekkhampāhaṁ, devānaminda, duvidhena vadāmi—
that which you should cultivate, and that which you should not cultivate.
sevitabbampi, asevitabbampi.
Why did I say that there are two kinds of happiness?
Somanassampāhaṁ, devānaminda, duvidhena vadāmi sevitabbampi, asevitabbampīti iti kho panetaṁ vuttaṁ, kiñcetaṁ paṭicca vuttaṁ?
Well, should you know of a happiness:
Tattha yaṁ jaññā somanassaṁ
‘When I cultivate this kind of happiness, unskillful qualities grow, and skillful qualities decline.’ You should not cultivate that kind of happiness.
‘imaṁ kho me somanassaṁ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyantī’ti, evarūpaṁ somanassaṁ na sevitabbaṁ.
Whereas, should you know of a happiness:
Tattha yaṁ jaññā somanassaṁ
‘When I cultivate this kind of happiness, unskillful qualities decline, and skillful qualities grow.’ You should cultivate that kind of happiness.
‘imaṁ kho me somanassaṁ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhantī’ti, evarūpaṁ somanassaṁ sevitabbaṁ.
And that which is free of placing the mind and keeping it connected is better than that which still involves placing the mind and keeping it connected.
Tattha yañce savitakkaṁ savicāraṁ, yañce avitakkaṁ avicāraṁ, ye avitakke avicāre, te paṇītatare.
That’s why I said there are two kinds of happiness.
Somanassampāhaṁ, devānaminda, duvidhena vadāmi sevitabbampi, asevitabbampīti.
Iti yaṁ taṁ vuttaṁ, idametaṁ paṭicca vuttaṁ.
Why did I say that there are two kinds of sadness?
Domanassampāhaṁ, devānaminda, duvidhena vadāmi sevitabbampi, asevitabbampīti iti kho panetaṁ vuttaṁ, kiñcetaṁ paṭicca vuttaṁ?
Well, should you know of a sadness:
Tattha yaṁ jaññā domanassaṁ
‘When I cultivate this kind of sadness, unskillful qualities grow, and skillful qualities decline.’ You should not cultivate that kind of sadness.
‘imaṁ kho me domanassaṁ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyantī’ti, evarūpaṁ domanassaṁ na sevitabbaṁ.
Whereas, should you know of a sadness:
Tattha yaṁ jaññā domanassaṁ
‘When I cultivate this kind of sadness, unskillful qualities decline, and skillful qualities grow.’ You should cultivate that kind of sadness.
‘imaṁ kho me domanassaṁ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhantī’ti, evarūpaṁ domanassaṁ sevitabbaṁ.
And that which is free of placing the mind and keeping it connected is better than that which still involves placing the mind and keeping it connected.
Tattha yañce savitakkaṁ savicāraṁ, yañce avitakkaṁ avicāraṁ, ye avitakke avicāre, te paṇītatare.
That’s why I said there are two kinds of sadness.
Domanassampāhaṁ, devānaminda, duvidhena vadāmi sevitabbampi, asevitabbampīti
iti yaṁ taṁ vuttaṁ, idametaṁ paṭicca vuttaṁ.
Why did I say that there are two kinds of equanimity?
Upekkhampāhaṁ, devānaminda, duvidhena vadāmi sevitabbampi, asevitabbampīti iti kho panetaṁ vuttaṁ, kiñcetaṁ paṭicca vuttaṁ?
Well, should you know of an equanimity:
Tattha yaṁ jaññā upekkhaṁ
‘When I cultivate this kind of equanimity, unskillful qualities grow, and skillful qualities decline.’ You should not cultivate that kind of equanimity.
‘imaṁ kho me upekkhaṁ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyantī’ti, evarūpā upekkhā na sevitabbā.
Whereas, should you know of an equanimity:
Tattha yaṁ jaññā upekkhaṁ
‘When I cultivate this kind of equanimity, unskillful qualities decline, and skillful qualities grow.’ You should cultivate that kind of equanimity.
‘imaṁ kho me upekkhaṁ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhantī’ti, evarūpā upekkhā sevitabbā.
And that which is free of placing the mind and keeping it connected is better than that which still involves placing the mind and keeping it connected.
Tattha yañce savitakkaṁ savicāraṁ, yañce avitakkaṁ avicāraṁ, ye avitakke avicāre, te paṇītatare.
That’s why I said there are two kinds of equanimity.
Upekkhampāhaṁ, devānaminda, duvidhena vadāmi sevitabbampi, asevitabbampīti
iti yaṁ taṁ vuttaṁ, idametaṁ paṭicca vuttaṁ.
That’s how a bhikkhu fittlingly practices for the cessation of concepts of identity that emerge from the proliferation of perceptions.”
Evaṁ paṭipanno kho, devānaminda, bhikkhu papañcasaññāsaṅkhānirodhasāruppagāminiṁ paṭipadaṁ paṭipanno hotī”ti.
Such was the Buddha’s answer to Sakka.
Itthaṁ bhagavā sakkassa devānamindassa pañhaṁ puṭṭho byākāsi.
Delighted, Sakka approved and agreed with what the Buddha said, saying,
Attamano sakko devānamindo bhagavato bhāsitaṁ abhinandi anumodi:
“That’s so true, Blessed One! That’s so true, Holy One!
“evametaṁ, bhagavā, evametaṁ, sugata.
Hearing the Buddha’s answer, I’ve gone beyond doubt and got rid of indecision.”
Tiṇṇā mettha kaṅkhā vigatā kathaṅkathā bhagavato pañhaveyyākaraṇaṁ sutvā”ti.
2.3. Restraint in the Monastic Code
2.3. Pātimokkhasaṁvara
And then Sakka asked another question:
Itiha sakko devānamindo bhagavato bhāsitaṁ abhinanditvā anumoditvā bhagavantaṁ uttari pañhaṁ apucchi:
“But dear sir, how does a bhikkhu practice for restraint in the monastic code?”
“Kathaṁ paṭipanno pana, mārisa, bhikkhu pātimokkhasaṁvarāya paṭipanno hotī”ti?
“Lord of gods, I say that there are two kinds of bodily behavior:
“Kāyasamācārampāhaṁ, devānaminda, duvidhena vadāmi—
that which you should cultivate, and that which you should not cultivate.
sevitabbampi, asevitabbampi.
I say that there are two kinds of verbal behavior:
Vacīsamācārampāhaṁ, devānaminda, duvidhena vadāmi—
that which you should cultivate, and that which you should not cultivate.
sevitabbampi, asevitabbampi.
There are two kinds of search, I say:
Pariyesanaṁpāhaṁ, devānaminda, duvidhena vadāmi—
that which you should cultivate, and that which you should not cultivate.
sevitabbampi, asevitabbampi.
Why did I say that there are two kinds of bodily behavior?
Kāyasamācārampāhaṁ, devānaminda, duvidhena vadāmi sevitabbampi asevitabbampīti iti kho panetaṁ vuttaṁ, kiñcetaṁ paṭicca vuttaṁ?
Well, should you know of a bodily conduct:
Tattha yaṁ jaññā kāyasamācāraṁ
‘When I cultivate this kind of bodily conduct, unskillful qualities grow, and skillful qualities decline.’ You should not cultivate that kind of bodily conduct.
‘imaṁ kho me kāyasamācāraṁ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyantī’ti, evarūpo kāyasamācāro na sevitabbo.
Whereas, should you know of a bodily conduct:
Tattha yaṁ jaññā kāyasamācāraṁ
‘When I cultivate this kind of bodily conduct, unskillful qualities decline, and skillful qualities grow.’ You should cultivate that kind of bodily conduct.
‘imaṁ kho me kāyasamācāraṁ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhantī’ti, evarūpo kāyasamācāro sevitabbo.
That’s why I said there are two kinds of bodily behavior.
Kāyasamācārampāhaṁ, devānaminda, duvidhena vadāmi—
sevitabbampi, asevitabbampīti
iti yaṁ taṁ vuttaṁ, idametaṁ paṭicca vuttaṁ.
Why did I say that there are two kinds of verbal behavior?
Vacīsamācārampāhaṁ, devānaminda, duvidhena vadāmi—
sevitabbampi, asevitabbampīti iti kho panetaṁ vuttaṁ, kiñcetaṁ paṭicca vuttaṁ?
Well, should you know of a kind of verbal behavior that it causes unskillful qualities to grow while skillful qualities decline, you should not cultivate it.
Tattha yaṁ jaññā vacīsamācāraṁ ‘imaṁ kho me vacīsamācāraṁ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyantī’ti, evarūpo vacīsamācāro na sevitabbo.
Whereas, should you know of a kind of verbal behavior that it causes unskillful qualities to decline while skillful qualities grow, you should cultivate it.
Tattha yaṁ jaññā vacīsamācāraṁ ‘imaṁ kho me vacīsamācāraṁ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhantī’ti, evarūpo vacīsamācāro sevitabbo.
That’s why I said there are two kinds of verbal behavior.
Vacīsamācārampāhaṁ, devānaminda, duvidhena vadāmi—
sevitabbampi, asevitabbampīti
iti yaṁ taṁ vuttaṁ, idametaṁ paṭicca vuttaṁ.
Why did I say that there are two kinds of search?
Pariyesanaṁpāhaṁ, devānaminda, duvidhena vadāmi—
sevitabbampi, asevitabbampīti iti kho panetaṁ vuttaṁ, kiñcetaṁ paṭicca vuttaṁ?
Well, should you know of a kind of search that it causes unskillful qualities to grow while skillful qualities decline, you should not cultivate it.
Tattha yaṁ jaññā pariyesanaṁ ‘imaṁ kho me pariyesanaṁ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyantī’ti, evarūpā pariyesanā na sevitabbā.
Whereas, should you know of a kind of search that it causes unskillful qualities to decline while skillful qualities grow, you should cultivate it.
Tattha yaṁ jaññā pariyesanaṁ ‘imaṁ kho me pariyesanaṁ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhantī’ti, evarūpā pariyesanā sevitabbā.
That’s why I said there are two kinds of search.
Pariyesanaṁpāhaṁ, devānaminda, duvidhena vadāmi—
sevitabbampi, asevitabbampīti
iti yaṁ taṁ vuttaṁ, idametaṁ paṭicca vuttaṁ.
That’s how a bhikkhu practices for restraint in the monastic code.”
Evaṁ paṭipanno kho, devānaminda, bhikkhu pātimokkhasaṁvarāya paṭipanno hotī”ti.
Such was the Buddha’s answer to Sakka.
Itthaṁ bhagavā sakkassa devānamindassa pañhaṁ puṭṭho byākāsi.
Delighted, Sakka approved and agreed with what the Buddha said, saying,
Attamano sakko devānamindo bhagavato bhāsitaṁ abhinandi anumodi:
“That’s so true, Blessed One! That’s so true, Holy One!
“evametaṁ, bhagavā, evametaṁ, sugata.
Hearing the Buddha’s answer, I’ve gone beyond doubt and got rid of indecision.”
Tiṇṇā mettha kaṅkhā vigatā kathaṅkathā bhagavato pañhaveyyākaraṇaṁ sutvā”ti.
2.4. Sense Restraint
2.4. Indriyasaṁvara
And then Sakka asked another question:
Itiha sakko devānamindo bhagavato bhāsitaṁ abhinanditvā anumoditvā bhagavantaṁ uttari pañhaṁ apucchi:
“But dear sir, how does a bhikkhu practice for restraint of the sense faculties?”
“Kathaṁ paṭipanno pana, mārisa, bhikkhu indriyasaṁvarāya paṭipanno hotī”ti?
“Lord of gods, I say that there are two kinds of sight known by the eye:
“Cakkhuviññeyyaṁ rūpampāhaṁ, devānaminda, duvidhena vadāmi—
that which you should cultivate, and that which you should not cultivate.
sevitabbampi, asevitabbampi.
There are two kinds of sound known by the ear …
Sotaviññeyyaṁ saddampāhaṁ, devānaminda, duvidhena vadāmi—
sevitabbampi, asevitabbampi.
smells known by the nose …
Ghānaviññeyyaṁ gandhampāhaṁ, devānaminda, duvidhena vadāmi—
sevitabbampi, asevitabbampi.
tastes known by the tongue …
Jivhāviññeyyaṁ rasampāhaṁ, devānaminda, duvidhena vadāmi—
sevitabbampi, asevitabbampi.
touches known by the body …
Kāyaviññeyyaṁ phoṭṭhabbampāhaṁ, devānaminda, duvidhena vadāmi—
sevitabbampi, asevitabbampi.
thoughts known by the mind:
Manoviññeyyaṁ dhammampāhaṁ, devānaminda, duvidhena vadāmi—
that which you should cultivate, and that which you should not cultivate.”
sevitabbampi, asevitabbampī”ti.
When the Buddha said this, Sakka said to him:
Evaṁ vutte, sakko devānamindo bhagavantaṁ etadavoca:
“Sir, this is how I understand the detailed meaning of the Buddha’s brief statement:
“Imassa kho ahaṁ, bhante, bhagavatā saṅkhittena bhāsitassa evaṁ vitthārena atthaṁ ājānāmi.
You should not cultivate the kind of sight known by the eye which causes unskillful qualities to grow while skillful qualities decline.
Yathārūpaṁ, bhante, cakkhuviññeyyaṁ rūpaṁ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti, evarūpaṁ cakkhuviññeyyaṁ rūpaṁ na sevitabbaṁ.
And you should cultivate the kind of sight known by the eye which causes unskillful qualities to decline while skillful qualities grow.
Yathārūpañca kho, bhante, cakkhuviññeyyaṁ rūpaṁ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti, evarūpaṁ cakkhuviññeyyaṁ rūpaṁ sevitabbaṁ.
You should not cultivate the kind of sound,
Yathārūpañca kho, bhante, sotaviññeyyaṁ saddaṁ sevato …pe…
smell,
ghānaviññeyyaṁ gandhaṁ sevato …
taste,
jivhāviññeyyaṁ rasaṁ sevato …
touch,
kāyaviññeyyaṁ phoṭṭhabbaṁ sevato …
or thought known by the mind which causes unskillful qualities to grow while skillful qualities decline.
manoviññeyyaṁ dhammaṁ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti, evarūpo manoviññeyyo dhammo na sevitabbo.
And you should cultivate the kind of thought known by the mind which causes unskillful qualities to decline while skillful qualities grow.
Yathārūpañca kho, bhante, manoviññeyyaṁ dhammaṁ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti, evarūpo manoviññeyyo dhammo sevitabbo.
Sir, that’s how I understand the detailed meaning of the Buddha’s brief statement.
Imassa kho me, bhante, bhagavatā saṅkhittena bhāsitassa evaṁ vitthārena atthaṁ ājānato
Hearing the Buddha’s answer, I’ve gone beyond doubt and got rid of indecision.”
tiṇṇā mettha kaṅkhā vigatā kathaṅkathā bhagavato pañhaveyyākaraṇaṁ sutvā”ti.
And then Sakka asked another question:
Itiha sakko devānamindo bhagavato bhāsitaṁ abhinanditvā anumoditvā bhagavantaṁ uttari pañhaṁ apucchi:
“Dear sir, do all ascetics and brahmins have the same doctrine, ethics, desires, and attachments?”
“Sabbeva nu kho, mārisa, samaṇabrāhmaṇā ekantavādā ekantasīlā ekantachandā ekantaajjhosānā”ti?
“No, lord of gods, they do not.”
“Na kho, devānaminda, sabbe samaṇabrāhmaṇā ekantavādā ekantasīlā ekantachandā ekantaajjhosānā”ti.
“Why not?”
“Kasmā pana, mārisa, na sabbe samaṇabrāhmaṇā ekantavādā ekantasīlā ekantachandā ekantaajjhosānā”ti?
“The world has many and diverse elements.
“Anekadhātu nānādhātu kho, devānaminda, loko.
Whatever element sentient beings insist on in this world of many and diverse elements, they obstinately stick to it, insisting that:
Tasmiṁ anekadhātunānādhātusmiṁ loke yaṁ yadeva sattā dhātuṁ abhinivisanti, taṁ tadeva thāmasā parāmāsā abhinivissa voharanti:
‘This is the only truth, other ideas are silly.’
‘idameva saccaṁ moghamaññan’ti.
That’s why not all ascetics and brahmins have the same doctrine, ethics, desires, and attachments.”
Tasmā na sabbe samaṇabrāhmaṇā ekantavādā ekantasīlā ekantachandā ekantaajjhosānā”ti.
“Dear sir, have all ascetics and brahmins reached the ultimate end, the ultimate sanctuary, the ultimate spiritual life, the ultimate goal?”
“Sabbeva nu kho, mārisa, samaṇabrāhmaṇā accantaniṭṭhā accantayogakkhemī accantabrahmacārī accantapariyosānā”ti?
“No, lord of gods, they have not.”
“Na kho, devānaminda, sabbe samaṇabrāhmaṇā accantaniṭṭhā accantayogakkhemī accantabrahmacārī accantapariyosānā”ti.
“Why not?”
“Kasmā pana, mārisa, na sabbe samaṇabrāhmaṇā accantaniṭṭhā accantayogakkhemī accantabrahmacārī accantapariyosānā”ti?
“Those bhikkhū who are freed through the ending of craving have reached the ultimate end, the ultimate sanctuary, the ultimate spiritual life, the ultimate goal.
“Ye kho, devānaminda, bhikkhū taṇhāsaṅkhayavimuttā te accantaniṭṭhā accantayogakkhemī accantabrahmacārī accantapariyosānā.
That’s why not all ascetics and brahmins have reached the ultimate end, the ultimate sanctuary, the ultimate spiritual life, the ultimate goal.”
Tasmā na sabbe samaṇabrāhmaṇā accantaniṭṭhā accantayogakkhemī accantabrahmacārī accantapariyosānā”ti.
Such was the Buddha’s answer to Sakka.
Itthaṁ bhagavā sakkassa devānamindassa pañhaṁ puṭṭho byākāsi.
Delighted, Sakka approved and agreed with what the Buddha said, saying,
Attamano sakko devānamindo bhagavato bhāsitaṁ abhinandi anumodi:
“That’s so true, Blessed One! That’s so true, Holy One!
“evametaṁ, bhagavā, evametaṁ, sugata.
Hearing the Buddha’s answer, I’ve gone beyond doubt and got rid of indecision.”
Tiṇṇā mettha kaṅkhā vigatā kathaṅkathā bhagavato pañhaveyyākaraṇaṁ sutvā”ti.
And then Sakka asked another question:
Itiha sakko devānamindo bhagavato bhāsitaṁ abhinanditvā anumoditvā bhagavantaṁ etadavoca:
“Passion, sir, is a disease, a boil, a dart. Passion drags a person to be reborn in life after life.
“Ejā, bhante, rogo, ejā gaṇḍo, ejā sallaṁ, ejā imaṁ purisaṁ parikaḍḍhati tassa tasseva bhavassa abhinibbattiyā.
That’s why a person finds themselves in states high and low.
Tasmā ayaṁ puriso uccāvacamāpajjati.
Elsewhere, among other ascetics and brahmins, I wasn’t even given a chance to ask these questions that the Buddha has answered.
Yesāhaṁ, bhante, pañhānaṁ ito bahiddhā aññesu samaṇabrāhmaṇesu okāsakammampi nālatthaṁ, te me bhagavatā byākatā.
The dart of doubt and uncertainty has lain within me for a long time, but the Buddha has plucked it out.”
Dīgharattānusayitañca pana me vicikicchākathaṅkathāsallaṁ, tañca bhagavatā abbuḷhan”ti.
“Lord of gods, do you recall having asked this question of other ascetics and brahmins?”
“Abhijānāsi no tvaṁ, devānaminda, ime pañhe aññe samaṇabrāhmaṇe pucchitā”ti?
“I do, sir.”
“Abhijānāmahaṁ, bhante, ime pañhe aññe samaṇabrāhmaṇe pucchitā”ti.
“If you wouldn’t mind, lord of gods, tell me how they answered.”
“Yathā kathaṁ pana te, devānaminda, byākaṁsu? Sace te agaru bhāsassū”ti.
“It’s no trouble when someone such as the Blessed One is sitting here.”
“Na kho me, bhante, garu yatthassa bhagavā nisinno bhagavantarūpo vā”ti.
“Well, speak then, lord of gods.”
“Tena hi, devānaminda, bhāsassū”ti.
“Sir, I approached those who I imagined were ascetics and brahmins living in the wilderness, in remote lodgings. But they were stumped by my question, and they even questioned me in return:
“Yesvāhaṁ, bhante, maññāmi samaṇabrāhmaṇā āraññikā pantasenāsanāti, tyāhaṁ upasaṅkamitvā ime pañhe pucchāmi, te mayā puṭṭhā na sampāyanti, asampāyantā mamaṁyeva paṭipucchanti:
‘What is the venerable’s name?’
‘ko nāmo āyasmā’ti?
So I answered them:
Tesāhaṁ puṭṭho byākaromi:
‘Dear sir, I am Sakka, lord of gods.’
‘ahaṁ kho, mārisa, sakko devānamindo’ti.
So they asked me another question:
Te mamaṁyeva uttari paṭipucchanti:
‘But lord of gods, what deed brought you to this position?’
‘kiṁ panāyasmā, devānaminda, kammaṁ katvā imaṁ ṭhānaṁ patto’ti?
So I taught them the Dhamma as I had learned and memorized it.
Tesāhaṁ yathāsutaṁ yathāpariyattaṁ dhammaṁ desemi.
And they were pleased with just that much:
Te tāvatakeneva attamanā honti:
‘We have seen Sakka, lord of gods! And he answered our questions!’
‘sakko ca no devānamindo diṭṭho, yañca no apucchimhā, tañca no byākāsī’ti.
Invariably, they become my disciples, I don’t become theirs.
Te aññadatthu mamaṁyeva sāvakā sampajjanti, na cāhaṁ tesaṁ.
But sir, I am the Buddha’s disciple, a stream-enterer, not liable to be reborn in the underworld, bound for awakening.”
Ahaṁ kho pana, bhante, bhagavato sāvako sotāpanno avinipātadhammo niyato sambodhiparāyaṇo”ti.
2.5. On Feeling Happy
2.5. Somanassapaṭilābhakathā
“Lord of gods, do you recall ever feeling such joy and happiness before?”
“Abhijānāsi no tvaṁ, devānaminda, ito pubbe evarūpaṁ vedapaṭilābhaṁ somanassapaṭilābhan”ti?
“I do, sir.”
“Abhijānāmahaṁ, bhante, ito pubbe evarūpaṁ vedapaṭilābhaṁ somanassapaṭilābhan”ti.
“But how?”
“Yathā kathaṁ pana tvaṁ, devānaminda, abhijānāsi ito pubbe evarūpaṁ vedapaṭilābhaṁ somanassapaṭilābhan”ti?
“Once upon a time, sir, a battle was fought between the gods and the demons.
“Bhūtapubbaṁ, bhante, devāsurasaṅgāmo samupabyūḷho ahosi.
In that battle the gods won and the demons lost.
Tasmiṁ kho pana, bhante, saṅgāme devā jiniṁsu, asurā parājayiṁsu.
It occurred to me as victor,
Tassa mayhaṁ, bhante, taṁ saṅgāmaṁ abhivijinitvā vijitasaṅgāmassa etadahosi:
‘Now the gods shall enjoy both the nectar of the gods and the nectar of the demons.’
‘yā ceva dāni dibbā ojā yā ca asurā ojā, ubhayametaṁ devā paribhuñjissantī’ti.
But sir, that joy and happiness is in the sphere of the rod and the sword. It doesn’t lead to disillusionment, dispassion, cessation, peace, insight, awakening, and extinguishment.
So kho pana me, bhante, vedapaṭilābho somanassapaṭilābho sadaṇḍāvacaro sasatthāvacaro na nibbidāya na virāgāya na nirodhāya na upasamāya na abhiññāya na sambodhāya na nibbānāya saṁvattati.
But the joy and happiness I feel listening to the Buddha’s teaching is not in the sphere of the rod and the sword. It does lead to disillusionment, dispassion, cessation, peace, insight, awakening, and extinguishment.”
Yo kho pana me ayaṁ, bhante, bhagavato dhammaṁ sutvā vedapaṭilābho somanassapaṭilābho, so adaṇḍāvacaro asatthāvacaro ekantanibbidāya virāgāya nirodhāya upasamāya abhiññāya sambodhāya nibbānāya saṁvattatī”ti.
“But lord of gods, what reason do you see for speaking of such joy and happiness?”
“Kiṁ pana tvaṁ, devānaminda, atthavasaṁ sampassamāno evarūpaṁ vedapaṭilābhaṁ somanassapaṭilābhaṁ pavedesī”ti?
“I see six reasons to speak of such joy and happiness, sir.
“Cha kho ahaṁ, bhante, atthavase sampassamāno evarūpaṁ vedapaṭilābhaṁ somanassapaṭilābhaṁ pavedemi.
While staying right here,
Idheva tiṭṭhamānassa,
remaining in the godly form,
devabhūtassa me sato;
I have gained an extended life:
Punarāyu ca me laddho,
know this, dear sir.
evaṁ jānāhi mārisa.
This is the first reason.
Imaṁ kho ahaṁ, bhante, paṭhamaṁ atthavasaṁ sampassamāno evarūpaṁ vedapaṭilābhaṁ somanassapaṭilābhaṁ pavedemi.
When I fall from the heavenly host,
Cutāhaṁ diviyā kāyā,
leaving behind the non-human life,
āyuṁ hitvā amānusaṁ;
I shall consciously go to a new womb,
Amūḷho gabbhamessāmi,
wherever my mind delights.
yattha me ramatī mano.
This is the second reason.
Imaṁ kho ahaṁ, bhante, dutiyaṁ atthavasaṁ sampassamāno evarūpaṁ vedapaṭilābhaṁ somanassapaṭilābhaṁ pavedemi.
Living happily under the guidance
Svāhaṁ amūḷhapaññassa,
of the one of unclouded wisdom,
viharaṁ sāsane rato;
I shall practice according to method,
Ñāyena viharissāmi,
aware and mindful.
sampajāno paṭissato.
This is the third reason.
Imaṁ kho ahaṁ, bhante, tatiyaṁ atthavasaṁ sampassamāno evarūpaṁ vedapaṭilābhaṁ somanassapaṭilābhaṁ pavedemi.
And if awakening should arise
Ñāyena me carato ca,
as I practice according to the method,
sambodhi ce bhavissati;
I shall live as one who understands,
Aññātā viharissāmi,
and my end shall come right there.
sveva anto bhavissati.
This is the fourth reason.
Imaṁ kho ahaṁ, bhante, catutthaṁ atthavasaṁ sampassamāno evarūpaṁ vedapaṭilābhaṁ somanassapaṭilābhaṁ pavedemi.
When I fall from the human realm,
Cutāhaṁ mānusā kāyā,
leaving behind the human life,
āyuṁ hitvāna mānusaṁ;
I shall become a god again,
Puna devo bhavissāmi,
in the supreme heaven realm.
devalokamhi uttamo.
This is the fifth reason.
Imaṁ kho ahaṁ, bhante, pañcamaṁ atthavasaṁ sampassamāno evarūpaṁ vedapaṭilābhaṁ somanassapaṭilābhaṁ pavedemi.
They are the finest of gods,
Te paṇītatarā devā,
the glorious Akaniṭṭhas.
akaniṭṭhā yasassino;
So long as my final life goes on,
Antime vattamānamhi,
there my home will be.
so nivāso bhavissati.
This is the sixth reason.
Imaṁ kho ahaṁ, bhante, chaṭṭhaṁ atthavasaṁ sampassamāno evarūpaṁ vedapaṭilābhaṁ somanassapaṭilābhaṁ pavedemi.
Seeing these six reasons I speak of such joy and happiness.
Ime kho ahaṁ, bhante, cha atthavase sampassamāno evarūpaṁ vedapaṭilābhaṁ somanassapaṭilābhaṁ pavedemi.
My wishes unfulfilled,
Apariyositasaṅkappo,
doubting and undecided,
vicikiccho kathaṅkathī;
I wandered for such a long time,
Vicariṁ dīghamaddhānaṁ,
in search of the Realized One.
anvesanto tathāgataṁ.
I imagined that ascetics
Yassu maññāmi samaṇe,
living in seclusion
pavivittavihārino;
must surely be awakened,
Sambuddhā iti maññāno,
so I went to sit near them.
gacchāmi te upāsituṁ.
‘How is there success?
‘Kathaṁ ārādhanā hoti,
How is there failure?’
kathaṁ hoti virādhanā’;
But they were stumped by such questions
Iti puṭṭhā na sampāyanti,
about the path and practice.
magge paṭipadāsu ca.
And when they found out that I
Tyassu yadā maṁ jānanti,
was Sakka, come from the gods,
sakko devānamāgato;
they questioned me instead about
Tyassu mameva pucchanti,
the deed that brought me to this state.
‘kiṁ katvā pāpuṇī idaṁ’.
I taught them the Dhamma
Tesaṁ yathāsutaṁ dhammaṁ,
as I had learned it among men.
desayāmi jane sutaṁ;
They were delighted with that, saying:
Tena attamanā honti,
‘We’ve seen Vāsava!’
‘diṭṭho no vāsavoti ca’.
Now since I’ve seen the Buddha,
Yadā ca buddhamaddakkhiṁ,
who helps us overcome doubt,
vicikicchāvitāraṇaṁ;
today, free of fear,
Somhi vītabhayo ajja,
I pay homage to the awakened one.
sambuddhaṁ payirupāsiya.
Destroyer of the dart of craving,
Taṇhāsallassa hantāraṁ,
the Buddha is unrivaled.
buddhaṁ appaṭipuggalaṁ;
I bow to the great hero,
Ahaṁ vande mahāvīraṁ,
the Buddha, Kinsman of the Sun.
buddhamādiccabandhunaṁ.
Just as Brahmā is worshipped
Yaṁ karomasi brahmuno,
by the gods, dear sir,
samaṁ devehi mārisa;
today we shall worship you—
Tadajja tuyhaṁ kassāma,
come, let us bow to you!
handa sāmaṁ karoma te.
You alone are the Awakened!
Tvameva asi sambuddho,
You are the Teacher supreme!
tuvaṁ satthā anuttaro;
In the world with its gods,
Sadevakasmiṁ lokasmiṁ,
you have no counterpart.”
natthi te paṭipuggalo”ti.
Then Sakka addressed the fairy Pañcasikha,
Atha kho sakko devānamindo pañcasikhaṁ gandhabbaputtaṁ āmantesi:
“Dear Pañcasikha, you were very helpful to me, since you first charmed the Buddha,
“bahūpakāro kho mesi tvaṁ, tāta pañcasikha, yaṁ tvaṁ bhagavantaṁ paṭhamaṁ pasādesi.
after which I went to see him.
Tayā, tāta, paṭhamaṁ pasāditaṁ pacchā mayaṁ taṁ bhagavantaṁ dassanāya upasaṅkamimhā arahantaṁ sammāsambuddhaṁ.
I shall appoint you to your father’s position—you shall be king of the fairies. And I give you Bhaddā Suriyavaccasā, who you love so much.”
Pettike vā ṭhāne ṭhapayissāmi, gandhabbarājā bhavissasi, bhaddañca te sūriyavacchasaṁ dammi, sā hi te abhipatthitā”ti.
Then Sakka, touching the ground with his hand, expressed this heartfelt sentiment three times:
Atha kho sakko devānamindo pāṇinā pathaviṁ parāmasitvā tikkhattuṁ udānaṁ udānesi:
“Homage to that Blessed One, the perfected one, the fully awakened Buddha!
“Namo tassa bhagavato arahato sammāsambuddhassa.
Homage to that Blessed One, the perfected one, the fully awakened Buddha!
Namo tassa bhagavato arahato sammāsambuddhassa.
Homage to that Blessed One, the perfected one, the fully awakened Buddha!”
Namo tassa bhagavato arahato sammāsambuddhassā”ti.
And while this discourse was being spoken, the stainless, immaculate vision of the Dhamma arose in Sakka, lord of gods:
Imasmiñca pana veyyākaraṇasmiṁ bhaññamāne sakkassa devānamindassa virajaṁ vītamalaṁ dhammacakkhuṁ udapādi:
“Everything that has a beginning has an end.”
“yaṁ kiñci samudayadhammaṁ sabbaṁ taṁ nirodhadhamman”ti.
And also for another 80,000 deities.
Aññesañca asītiyā devatāsahassānaṁ;
Such were the questions Sakka was invited to ask, and which were answered by the Buddha.
iti ye sakkena devānamindena ajjhiṭṭhapañhā puṭṭhā, te bhagavatā byākatā.
And that’s why the name of this discussion is “Sakka’s Questions”.
Tasmā imassa veyyākaraṇassa sakkapañhātveva adhivacananti.
Sakkapañha Sutta: Sakka’s Questions (A God Consults the Buddha). Sakka, king of the Thirty-Three Gods, approaches the Buddha through the aid of Pañcasikha, who sings a love-song (!) to him to attract his attention. Sakka puts various questions on the holy life to the Buddha. We also hear the story of the nun Gopika who became a man, and as such rebuked three of the Buddha’s monks who had been reborn in the lowest of the heavens, bidding them strive harder and rise higher, which two of them succeeded in doing. Sakka himself is put on the right path and rewards Pañcasikha (who is not so advanced!) with the hand of the gandhabba maiden he desired.