Sakkapañhasutta

Dīgha Nikāya 21

Long Discourses 21

Sakkapañhasutta

Sakka’s Questions

Evaṁ me sutaṁ—

So I have heard.

ekaṁ samayaṁ bhagavā magadhesu viharati, pācīnato rājagahassa ambasaṇḍā nāma brāhmaṇagāmo, tassuttarato vediyake pabbate indasālaguhāyaṁ.

At one time the Buddha was staying in the land of the Magadhans, where east of Rājagaha there is a brahmin village named Ambasaṇḍā, north of which, on Mount Vediyaka, is Indra’s hill cave.

Tena kho pana samayena sakkassa devānamindassa ussukkaṁ udapādi bhagavantaṁ dassanāya.

Now at that time Sakka, the lord of gods, grew eager to see the Buddha.

Atha kho sakkassa devānamindassa etadahosi:

He thought,

“kahaṁ nu kho bhagavā etarahi viharati arahaṁ sammāsambuddho”ti?

“Where is the Blessed One at present, the perfected one, the fully awakened Buddha?”

Addasā kho sakko devānamindo bhagavantaṁ magadhesu viharantaṁ pācīnato rājagahassa ambasaṇḍā nāma brāhmaṇagāmo, tassuttarato vediyake pabbate indasālaguhāyaṁ.

Seeing that the Buddha was at Indra’s hill cave,

Disvāna deve tāvatiṁse āmantesi:

he addressed the gods of the thirty-three,

“ayaṁ, mārisā, bhagavā magadhesu viharati, pācīnato rājagahassa ambasaṇḍā nāma brāhmaṇagāmo, tassuttarato vediyake pabbate indasālaguhāyaṁ.

“Good fellows, the Buddha is staying in the land of the Magadhans at Indra’s hill cave.

Yadi pana, mārisā, mayaṁ taṁ bhagavantaṁ dassanāya upasaṅkameyyāma arahantaṁ sammāsambuddhan”ti?

What if we were to go and see that Blessed One, the perfected one, the fully awakened Buddha?”

“Evaṁ, bhaddantavā”ti kho devā tāvatiṁsā sakkassa devānamindassa paccassosuṁ.

“Yes, lord,” replied the gods.

Atha kho sakko devānamindo pañcasikhaṁ gandhabbadevaputtaṁ āmantesi:

Then Sakka addressed the centaur Pañcasikha,

“ayaṁ, tāta pañcasikha, bhagavā magadhesu viharati pācīnato rājagahassa ambasaṇḍā nāma brāhmaṇagāmo, tassuttarato vediyake pabbate indasālaguhāyaṁ.

“Dear Pañcasikha, the Buddha is staying in the land of the Magadhans at Indra’s hill cave.

Yadi pana, tāta pañcasikha, mayaṁ taṁ bhagavantaṁ dassanāya upasaṅkameyyāma arahantaṁ sammāsambuddhan”ti?

What if we were to go and see that Blessed One, the perfected one, the fully awakened Buddha?”

“Evaṁ, bhaddantavā”ti kho pañcasikho gandhabbadevaputto sakkassa devānamindassa paṭissutvā beluvapaṇḍuvīṇaṁ ādāya sakkassa devānamindassa anucariyaṁ upāgami.

“Yes, lord,” replied the centaur Pañcasikha. Taking his arched harp made from the pale timber of wood-apple, he went as Sakka’s attendant.

Atha kho sakko devānamindo devehi tāvatiṁsehi parivuto pañcasikhena gandhabbadevaputtena purakkhato—

Then Sakka went at the head of a retinue consisting of the gods of the thirty-three and the godling centaur Pañcasikha.

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.

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.

Tena kho pana samayena vediyako pabbato atiriva obhāsajāto hoti ambasaṇḍā ca brāhmaṇagāmo yathā taṁ devānaṁ devānubhāvena.

Now at that time a dazzling light appeared over Mount Vediyaka and Ambasaṇḍā, as happens through the glory of the gods.

Apissudaṁ parito gāmesu manussā evamāhaṁsu:

People in the villages round about, terrified, shocked, and awestruck, said,

“ādittassu nāmajja vediyako pabbato jhāyatisu nāmajja vediyako pabbato jalatisu. Nāmajja vediyako pabbato.

“Mount Vediyaka must be on fire today, blazing and burning!

Kiṁsu nāmajja vediyako pabbato atiriva obhāsajāto ambasaṇḍā ca brāhmaṇagāmo”ti;

Oh why has such a dazzling light appeared over Mount Vediyaka and Ambasaṇḍā?”

saṁviggā lomahaṭṭhajātā ahesuṁ.

Atha kho sakko devānamindo pañcasikhaṁ gandhabbadevaputtaṁ āmantesi:

Then Sakka addressed the centaur Pañcasikha,

“durupasaṅkamā kho, tāta pañcasikha, tathāgatā mādisena, jhāyī jhānaratā, tadantaraṁ paṭisallīnā.

“My dear Pañcasikha, it is hard for one like me to get near the Realized Ones while they are on retreat practicing absorption, enjoying absorption.

Yadi pana tvaṁ, tāta pañcasikha, bhagavantaṁ paṭhamaṁ pasādeyyāsi, tayā, tāta, paṭhamaṁ pasāditaṁ pacchā mayaṁ taṁ bhagavantaṁ dassanāya upasaṅkameyyāma arahantaṁ sammāsambuddhan”ti.

But if you were to charm the Buddha first, then I could go to see him.”

“Evaṁ, bhaddantavā”ti kho pañcasikho gandhabbadevaputto sakkassa devānamindassa paṭissutvā beluvapaṇḍuvīṇaṁ ādāya yena indasālaguhā tenupasaṅkami; upasaṅkamitvā:

“Yes, lord,” replied the centaur Pañcasikha. Taking his arched harp made from the pale timber of wood-apple, he went to Indra’s hill cave. When he had drawn near, he stood to one side, thinking,

“ettāvatā me bhagavā neva atidūre bhavissati nāccāsanne, saddañca me sossatī”ti—

“This is neither too far nor too near; and he’ll hear my voice.”

ekamantaṁ aṭṭhāsi.

1. Pañcasikhagītagāthā

1. Pañcasikha’s Song

Ekamantaṁ ṭhito kho pañcasikho gandhabbadevaputto beluvapaṇḍuvīṇaṁ assāvesi, imā ca gāthā abhāsi buddhūpasañhitā dhammūpasañhitā saṅghūpasañhitā arahantūpasañhitā kāmūpasañhitā:

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.

“Vande te pitaraṁ bhadde,

“O Bhaddā Suriyavaccasā, my Darling Sunshine,

timbaruṁ sūriyavacchase;

I pay homage to your father Timbaru,

Yena jātāsi kalyāṇī,

through whom was born a lady so fine,

ānandajananī mama.

to fill me with a joy I never knew.

Vātova sedataṁ kanto,

As sweet as a breeze to one who’s sweating,

pānīyaṁva pipāsato;

or when thirsty, a sweet and cooling drink,

Aṅgīrasi piyāmesi,

so dear are you, Aṅgīrasi, to me—

dhammo arahatāmiva.

just like the teaching is to all the saints!

Āturasseva bhesajjaṁ,

Like a cure when you’re struck by fever dire,

bhojanaṁva jighacchato;

or food to ease the hunger pain,

Parinibbāpaya maṁ bhadde,

come on, Bhaddā, please put out my fire,

jalantamiva vārinā.

quench me like water on a flame.

Sītodakaṁ pokkharaṇiṁ,

As elephants burning in the heat of summer,

yuttaṁ kiñjakkhareṇunā;

sink down in a lotus pond to rest,

Nāgo ghammābhitattova,

so cool, full of petals and of pollen—

ogāhe te thanūdaraṁ.

that’s how I would plunge into your breast.

Accaṅkusova nāgova,

Like elephants bursting bonds in rutting season,

jitaṁ me tuttatomaraṁ;

beating off the pricks of lance and pikes—

Kāraṇaṁ nappajānāmi,

I just don’t understand what is the reason

sammatto lakkhaṇūruyā.

I’m so crazy for your shapely thighs!

Tayi gedhitacittosmi,

For you, my heart is full of passion,

cittaṁ vipariṇāmitaṁ;

I’m in a besotted state of mind.

Paṭigantuṁ na sakkomi,

There is no going back, I’m just not able,

vaṅkaghastova ambujo.

I’m like a fish that’s hooked up on the line.

Vāmūru saja maṁ bhadde,

Come on, my Bhaddā, hold me, fair of thighs!

saja maṁ mandalocane;

Embrace me, maid of captivating eyes!

Palissaja maṁ kalyāṇi,

Take me in your arms, my lovely lady,

etaṁ me abhipatthitaṁ.

that’s all I’d ever want or could desire.

Appako vata me santo,

Ah, then my desire was such a small thing,

kāmo vellitakesiyā;

my sweet, with your curling wavy hair;

Anekabhāvo samuppādi,

now, like to arahants an offering,

arahanteva dakkhiṇā.

it’s grown so very much from there.

Yaṁ me atthi kataṁ puññaṁ,

Whatever the merit I have forged

arahantesu tādisu;

by giving to such perfected beings—

Taṁ me sabbaṅgakalyāṇi,

may that, my altogether gorgeous,

tayā saddhiṁ vipaccataṁ.

ripen in togetherness with you.

Yaṁ me atthi kataṁ puññaṁ,

Whatever the merit I have forged

asmiṁ pathavimaṇḍale;

in this vast territory,

Taṁ me sabbaṅgakalyāṇi,

may that, my altogether gorgeous,

tayā saddhiṁ vipaccataṁ.

ripen in togetherness with you.

Sakyaputtova jhānena,

As the Sakyan, absorbed, did meditate

ekodi nipako sato;

at one, alert, and mindful too,

Amataṁ muni jigīsāno,

the sage seeking the state free of death—

tamahaṁ sūriyavacchase.

so I, oh my Sunshine, seek for you!

Yathāpi muni nandeyya,

And just like the sage would delight,

patvā sambodhimuttamaṁ;

once he had awakened to the truth,

Evaṁ nandeyyaṁ kalyāṇi,

so I would delight, my fine lady,

missībhāvaṁ gato tayā.

were I to become one with you.

Sakko ce me varaṁ dajjā,

If Sakka were to grant me one wish,

tāvatiṁsānamissaro;

as Lord of the Thirty and Three,

Tāhaṁ bhadde vareyyāhe,

my Bhaddā, you’re all I would wish for,

evaṁ kāmo daḷho mama.

so strong is the love in me.

Sālaṁva na ciraṁ phullaṁ,

Like a freshly blossoming sal tree

pitaraṁ te sumedhase;

is your father, my lady so wise.

Vandamāno namassāmi,

I pay homage to he, bowing humbly,

yassāsetādisī pajā”ti.

whose daughter is of such a kind.”

Evaṁ vutte, bhagavā pañcasikhaṁ gandhabbadevaputtaṁ etadavoca:

When Pañcasikha had spoken, the Buddha said to him,

“saṁsandati kho te, pañcasikha, tantissaro gītassarena, gītassaro ca tantissarena;

“Pañcasikha, the sound of your strings blends well with the sound of your singing,

na ca pana te, pañcasikha, tantissaro gītassaraṁ ativattati, gītassaro ca tantissaraṁ.

so that neither overpowers the other.

Kadā saṁyūḷhā pana te, pañcasikha, imā gāthā buddhūpasañhitā dhammūpasañhitā saṅghūpasañhitā arahantūpasañhitā kāmūpasañhitā”ti?

But when did you compose these verses on the Buddha, the teaching, the Saṅgha, the perfected ones, and sensual love?”

“Ekamidaṁ, bhante, samayaṁ bhagavā uruvelāyaṁ viharati najjā nerañjarāya tīre ajapālanigrodhe paṭhamābhisambuddho.

“This one time, sir, when you were first awakened, you were staying in Uruvelā at the goatherd’s banyan tree on the bank of the Nerañjarā River.

Tena kho panāhaṁ, bhante, samayena bhaddā nāma sūriyavacchasā timbaruno gandhabbarañño dhītā, tamabhikaṅkhāmi.

And at that time I was in love with Bhaddā Suriyavaccasā, who they call ‘Darling Sunshine’, the daughter of the centaur king Timbaru.

Sā kho pana, bhante, bhaginī parakāminī hoti;

But the sister desired another.

sikhaṇḍī nāma mātalissa saṅgāhakassa putto, tamabhikaṅkhati.

It was the one named Sikhaṇḍī, the son of Mātali the chariot handler, who she loved.

Yato kho ahaṁ, bhante, taṁ bhaginiṁ nālatthaṁ kenaci pariyāyena.

Since I couldn’t win that sister by any means,

Athāhaṁ beluvapaṇḍuvīṇaṁ ādāya yena timbaruno gandhabbarañño nivesanaṁ tenupasaṅkamiṁ; upasaṅkamitvā beluvapaṇḍuvīṇaṁ assāvesiṁ, imā ca gāthā abhāsiṁ buddhūpasañhitā dhammūpasañhitā saṅghūpasañhitā arahantūpasañhitā kāmūpasañhitā—

I took my arched harp to Timbaru’s home, where I played those verses.

Vande te pitaraṁ bhadde,

timbaruṁ sūriyavacchase;

Yena jātāsi kalyāṇī,

ānandajananī mama.

…pe…

Sālaṁva na ciraṁ phullaṁ,

pitaraṁ te sumedhase;

Vandamāno namassāmi,

yassāsetādisī pajāti.

Evaṁ vutte, bhante, bhaddā sūriyavacchasā maṁ etadavoca:

When I finished, Suriyavaccasā said to me,

‘na kho me, mārisa, so bhagavā sammukhā diṭṭho, api ca sutoyeva me so bhagavā devānaṁ tāvatiṁsānaṁ sudhammāyaṁ sabhāyaṁ upanaccantiyā.

‘Good fellow, 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 Clear Right.

Yato kho tvaṁ, mārisa, taṁ bhagavantaṁ kittesi, hotu no ajja samāgamo’ti.

Since you extol the Buddha, let us meet up today.’

Soyeva no, bhante, tassā bhaginiyā saddhiṁ samāgamo ahosi.

And that’s when I met up with that sister.

Na ca dāni tato pacchā”ti.

But we have not met since.”

2. Sakkūpasaṅkama

2. The Approach of Sakka

Atha kho sakkassa devānamindassa etadahosi:

Then Sakka, lord of gods, thought,

“paṭisammodati pañcasikho gandhabbadevaputto bhagavatā, bhagavā ca pañcasikhenā”ti.

“Pañcasikha is exchanging pleasantries with the Buddha.”

Atha kho sakko devānamindo pañcasikhaṁ gandhabbadevaputtaṁ āmantesi:

So he addressed Pañcasikha,

“abhivādehi me tvaṁ, tāta pañcasikha, bhagavantaṁ:

“My dear Pañcasikha, please bow to the Buddha for me, saying:

‘sakko, bhante, devānamindo sāmacco saparijano bhagavato pāde sirasā vandatī’”ti.

‘Sir, Sakka, lord of gods, with his ministers and retinue, bows with his head at your feet.’”

“Evaṁ, bhaddantavā”ti kho pañcasikho gandhabbadevaputto sakkassa devānamindassa paṭissutvā bhagavantaṁ abhivādeti:

“Yes, lord,” replied Pañcasikha. He bowed to the Buddha and said,

“sakko, bhante, devānamindo sāmacco saparijano bhagavato pāde sirasā vandatī”ti.

“Sir, Sakka, lord of gods, with his ministers and retinue, bows with his head at your feet.”

“Evaṁ sukhī hotu, pañcasikha, sakko devānamindo sāmacco saparijano;

“So may Sakka with his ministers and retinue be happy, Pañcasikha,” said the Buddha,

sukhakāmā hi devā manussā asurā nāgā gandhabbā ye caññe santi puthukāyā”ti.

“for all want to be happy—whether gods, humans, titans, dragons, centaurs, or any of the other diverse creatures there may be.”

Evañca pana tathāgatā evarūpe mahesakkhe yakkhe abhivadanti.

For that is how the Realized Ones salute such illustrious spirits.

Abhivadito sakko devānamindo bhagavato indasālaguhaṁ pavisitvā bhagavantaṁ abhivādetvā ekamantaṁ aṭṭhāsi.

And being saluted by the Buddha, Sakka entered Indra’s hill cave, bowed to the Buddha, and stood to one side.

Devāpi tāvatiṁsā indasālaguhaṁ pavisitvā bhagavantaṁ abhivādetvā ekamantaṁ aṭṭhaṁsu.

And the gods of the thirty-three did likewise,

Pañcasikhopi gandhabbadevaputto indasālaguhaṁ pavisitvā bhagavantaṁ abhivādetvā ekamantaṁ aṭṭhāsi.

as did Pañcasikha.

Tena kho pana samayena indasālaguhā visamā santī samā samapādi, sambādhā santī urundā samapādi, andhakāro guhāyaṁ antaradhāyi, āloko udapādi yathā taṁ devānaṁ devānubhāvena.

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.

Atha kho bhagavā sakkaṁ devānamindaṁ etadavoca:

Then the Buddha said to Sakka,

“acchariyamidaṁ āyasmato kosiyassa, abbhutamidaṁ āyasmato kosiyassa tāva bahukiccassa bahukaraṇīyassa yadidaṁ idhāgamanan”ti.

“It’s incredible and amazing that you, the venerable Kosiya, who has so many duties and so much to do, should come here.”

“Cirapaṭikāhaṁ, bhante, bhagavantaṁ dassanāya upasaṅkamitukāmo; api ca devānaṁ tāvatiṁsānaṁ kehici kehici kiccakaraṇīyehi byāvaṭo; evāhaṁ nāsakkhiṁ bhagavantaṁ dassanāya upasaṅkamituṁ.

“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.

Ekamidaṁ, bhante, samayaṁ bhagavā sāvatthiyaṁ viharati salaḷāgārake.

This one time, sir, the Buddha was staying near Sāvatthī in the salaḷa tree hut.

Atha khvāhaṁ, bhante, sāvatthiṁ agamāsiṁ bhagavantaṁ dassanāya.

Then I went to Sāvatthī to see the Buddha.

Tena kho pana, bhante, samayena bhagavā aññatarena samādhinā nisinno hoti, bhūjati ca nāma vessavaṇassa mahārājassa paricārikā bhagavantaṁ paccupaṭṭhitā hoti, pañjalikā namassamānā tiṭṭhati.

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 cupped palms.

Atha khvāhaṁ, bhante, bhūjatiṁ etadavocaṁ:

So I said to her,

‘abhivādehi me tvaṁ, bhagini, bhagavantaṁ:

‘Sister, please bow to the Buddha for me, saying:

“sakko, bhante, devānamindo sāmacco saparijano bhagavato pāde sirasā vandatī”’ti.

“Sir, Sakka, lord of gods, with his ministers and retinue, bows with his head at your feet.”’

Evaṁ vutte, bhante, sā bhūjati maṁ etadavoca:

When I said this, she said to me,

‘akālo kho, mārisa, bhagavantaṁ dassanāya;

‘It’s the wrong time to see the Buddha,

paṭisallīno bhagavā’ti.

as he’s in retreat.’

‘Tena hi, bhagini, yadā bhagavā tamhā samādhimhā vuṭṭhito hoti, atha mama vacanena bhagavantaṁ abhivādehi:

‘Well then, sister, please convey my message when the Buddha emerges from that immersion.’

“sakko, bhante, devānamindo sāmacco saparijano bhagavato pāde sirasā vandatī”’ti.

Kacci me sā, bhante, bhaginī bhagavantaṁ abhivādesi?

I hope that sister bowed to you?

Sarati bhagavā tassā bhaginiyā vacanan”ti?

Do you remember what she said?”

“Abhivādesi maṁ sā, devānaminda, bhaginī, sarāmahaṁ tassā bhaginiyā vacanaṁ.

“She did bow, lord of gods, and I remember what she said.

Api cāhaṁ āyasmato nemisaddena tamhā samādhimhā vuṭṭhito”ti.

I also remember that it was the sound of your chariot wheels that pulled me out of that immersion.”

“Ye te, bhante, devā amhehi paṭhamataraṁ tāvatiṁsakāyaṁ upapannā, tesaṁ me sammukhā sutaṁ sammukhā paṭiggahitaṁ:

“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:

‘yadā tathāgatā loke uppajjanti arahanto sammāsambuddhā, dibbā kāyā paripūrenti, hāyanti asurakāyā’ti.

‘When a Realized One arises in the world, perfected and fully awakened, the heavenly hosts swell, while the titan hosts dwindle.’

Taṁ me idaṁ, bhante, sakkhidiṭṭhaṁ yato tathāgato loke uppanno arahaṁ sammāsambuddho, dibbā kāyā paripūrenti, hāyanti asurakāyāti.

And I have seen this with my own eyes.

2.1. Gopakavatthu

2.1. The Story of Gopikā

Idheva, bhante, kapilavatthusmiṁ gopikā nāma sakyadhītā ahosi buddhe pasannā dhamme pasannā saṅghe pasannā sīlesu paripūrakārinī.

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.

Sā itthittaṁ virājetvā purisattaṁ bhāvetvā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapannā.

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.

Devānaṁ tāvatiṁsānaṁ sahabyataṁ amhākaṁ puttattaṁ ajjhupagatā.

In the company of the gods of the thirty-three she became one of my sons.

Tatrapi naṁ evaṁ jānanti:

There they knew him as

‘gopako devaputto, gopako devaputto’ti.

the godling Gopaka.

Aññepi, bhante, tayo bhikkhū bhagavati brahmacariyaṁ caritvā hīnaṁ gandhabbakāyaṁ upapannā.

Meanwhile three others, mendicants who had led the spiritual life under the Buddha, were reborn in the inferior centaur realm.

Te pañcahi kāmaguṇehi samappitā samaṅgībhūtā paricārayamānā amhākaṁ upaṭṭhānaṁ āgacchanti amhākaṁ pāricariyaṁ.

There they amused themselves, supplied and provided with the five kinds of sensual stimulation, and became my servants and attendants.

Te amhākaṁ upaṭṭhānaṁ āgate amhākaṁ pāricariyaṁ gopako devaputto paṭicodesi:

At that, Gopaka scolded them,

‘kutomukhā nāma tumhe, mārisā, tassa bhagavato dhammaṁ assuttha—

‘Where on earth were you at, good fellows, when you heard the Buddha’s teaching!

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.

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.

Idhāpi maṁ evaṁ jānanti:

Here they know me as

“gopako devaputto gopako devaputto”ti.

the godling Gopaka.

Tumhe pana, mārisā, bhagavati brahmacariyaṁ caritvā hīnaṁ gandhabbakāyaṁ upapannā.

But you, having led the spiritual life under the Buddha, were reborn in the inferior centaur realm.

Duddiṭṭharūpaṁ vata bho addasāma, ye mayaṁ addasāma sahadhammike hīnaṁ gandhabbakāyaṁ upapanne’ti.

It is a sad sight indeed to see fellow practitioners reborn in the inferior centaur realm.’

Tesaṁ, bhante, gopakena devaputtena paṭicoditānaṁ dve devā diṭṭheva dhamme satiṁ paṭilabhiṁsu kāyaṁ brahmapurohitaṁ, eko pana devo kāme ajjhāvasi.

When scolded by Gopaka, two of those gods regained their memory right away. They went to the host of the priests of Divinity, but one god remained attached to sensual pleasures.

‘Upāsikā cakkhumato ahosiṁ,

‘“I was a laywoman disciple of the Clear-eyed One,

Nāmampi mayhaṁ ahu “gopikā”ti;

and my name was Gopikā.

Buddhe ca dhamme ca abhippasannā,

I was devoted to the Buddha and the teaching,

Saṅghañcupaṭṭhāsiṁ pasannacittā.

and I faithfully served the Saṅgha.

Tasseva buddhassa sudhammatāya,

Because of the clear rightness of the Buddha’s teaching,

Sakkassa puttomhi mahānubhāvo;

I’m now a mighty, dazzling son of Sakka,

Mahājutīko tidivūpapanno,

reborn in the Third Heaven.

Jānanti maṁ idhāpi “gopako”ti.

And here they know me as Gopaka.

Athaddasaṁ bhikkhavo diṭṭhapubbe,

Then I saw some mendicants who I’d seen before,

Gandhabbakāyūpagate vasīne;

dwelling in the host of centaurs.

Imehi te gotamasāvakāse,

They were disciples of Gotama

Ye ca mayaṁ pubbe manussabhūtā.

when I used to be a human.

Annena pānena upaṭṭhahimhā,

I served them with food and drink,

Pādūpasaṅgayha sake nivesane;

and clasped their feet in my own home.

Kutomukhā nāma ime bhavanto,

Where on earth were these good fellows at

Buddhassa dhammāni paṭiggahesuṁ.

when they learned the Buddha’s teachings?

Paccattaṁ veditabbo hi dhammo,

For each must know for themselves the teaching

Sudesito cakkhumatānubuddho;

so well-taught, realized by the Clear-eyed One.

Ahañhi tumheva upāsamāno,

I was one who followed you,

Sutvāna ariyāna subhāsitāni.

having heard the fine words of the noble ones.

Sakkassa puttomhi mahānubhāvo,

I’m now a mighty, dazzling son of Sakka,

Mahājutīko tidivūpapanno;

reborn in the Third Heaven.

Tumhe pana seṭṭhamupāsamānā,

But you followed the best of men,

Anuttaraṁ brahmacariyaṁ caritvā.

and led the supreme spiritual life,

Hīnaṁ kāyaṁ upapannā bhavanto,

but still you’re born in this lesser realm,

Anānulomā bhavatūpapatti;

a rebirth unbefitting.

Duddiṭṭharūpaṁ vata addasāma,

It’s a sad sight I see, good fellows,

Sahadhammike hīnakāyūpapanne.

fellow practitioners in a lesser realm.

Gandhabbakāyūpagatā bhavanto,

Reborn in the host of centaurs,

Devānamāgacchatha pāricariyaṁ;

only to wait upon the gods.

Agāre vasato mayhaṁ,

Meanwhile, I dwelt in a house—

Imaṁ passa visesataṁ.

but see my distinction now!

Itthī hutvā svajja pumomhi devo,

Having been a woman now I’m a male god,

Dibbehi kāmehi samaṅgibhūto’;

blessed with heavenly sensual pleasures.”

Te coditā gotamasāvakena,

Scolded by that disciple of Gotama,

Saṁvegamāpādu samecca gopakaṁ.

comprehending Gopaka,
they were struck with urgency.

‘Handa viyāyāma byāyāma,

“Let’s strive, let’s try hard—

Mā no mayaṁ parapessā ahumhā’;

we won’t serve others any more!”

Tesaṁ duve vīriyamārabhiṁsu,

Two of them roused up energy,

Anussaraṁ gotamasāsanāni.

recalling the Buddha’s instructions.

Idheva cittāni virājayitvā,

Right away they became dispassionate,

Kāmesu ādīnavamaddasaṁsu;

seeing the drawbacks in sensual pleasures.

Te kāmasaṁyojanabandhanāni,

The fetters and bonds of sensual pleasures—

Pāpimayogāni duraccayāni.

the ties of the Wicked One so hard to break—

Nāgova sannāni guṇāni chetvā,

they burst them like a bull elephant his ropes,

Deve tāvatiṁse atikkamiṁsu;

and passed right over the thirty-three.

Saindā devā sapajāpatikā,

The gods with Indra and the Progenitor

Sabbe sudhammāya sabhāyupaviṭṭhā.

were all gathered in the Hall of Clear Right.

Tesaṁ nisinnānaṁ abhikkamiṁsu,

As they sat there, they passed over them,

Vīrā virāgā virajaṁ karontā;

the heroes desireless, practicing purity.

Te disvā saṁvegamakāsi vāsavo,

Seeing them, Vāsava was struck with urgency;

Devābhibhū devagaṇassa majjhe.

the master of gods in the midst of the group said,

‘Imehi te hīnakāyūpapannā,

“These were born in the lesser centaur realm,

Deve tāvatiṁse abhikkamanti’;

but now they pass us by!”

Saṁvegajātassa vaco nisamma,

Heeding the speech of one so moved,

So gopako vāsavamajjhabhāsi.

Gopaka addressed Vāsava,

‘Buddho janindatthi manussaloke,

“There is a Buddha, a lord of men, in the world.

Kāmābhibhū sakyamunīti ñāyati;

Known as the Sakyan Sage,
he’s mastered the senses.

Tasseva te puttā satiyā vihīnā,

Those sons of his lost their memory;

Coditā mayā te satimajjhalatthuṁ’.

but when scolded by me they gained it back.

Tiṇṇaṁ tesaṁ āvasinettha eko,

Of the three, there is one who remains

Gandhabbakāyūpagato vasīno;

dwelling in the host of centaurs.

Dve ca sambodhipathānusārino,

But two, recollecting the path to awakening,

Devepi hīḷenti samāhitattā.

serene, spurn even the gods.

Etādisī dhammappakāsanettha,

Such is the explanation of the teaching here:

Na tattha kiṅkaṅkhati koci sāvako;

not a single disciple doubts that.

Nitiṇṇaoghaṁ vicikicchachinnaṁ,

We venerate the Buddha, the victor, lord of men,

Buddhaṁ namassāma jinaṁ janindaṁ.

who has crossed the flood and cut off doubt.

Yaṁ te dhammaṁ idhaññāya,

They attained distinction to the extent

visesaṁ ajjhagaṁsu te;

they understood the teaching here;

Kāyaṁ brahmapurohitaṁ,

two of them distinguished

duve tesaṁ visesagū.

in the host of the priests of Divinity.”’

Tassa dhammassa pattiyā,

We have come here, dear sir,

āgatamhāsi mārisa;

to realize this same teaching.

Katāvakāsā bhagavatā,

If the Buddha would give me a chance,

pañhaṁ pucchemu mārisā”ti.

I would ask a question, dear sir.”

Atha kho bhagavato etadahosi:

Then it occurred to the Buddha,

“dīgharattaṁ visuddho kho ayaṁ yakkho, yaṁ kiñci maṁ pañhaṁ pucchissati, sabbaṁ taṁ atthasañhitaṁyeva pucchissati, no anatthasañhitaṁ.

“For a long time now this spirit has led a pure life. Any question he asks me will be beneficial, not unbeneficial.

Yañcassāhaṁ puṭṭho byākarissāmi, taṁ khippameva ājānissatī”ti.

And he will quickly understand any answer I give to his question.”

Atha kho bhagavā sakkaṁ devānamindaṁ gāthāya ajjhabhāsi:

So the Buddha addressed Sakka in verse:

“Puccha vāsava maṁ pañhaṁ,

“Ask me your question, Vāsava,

yaṁ kiñci manasicchasi;

whatever you want.

Tassa tasseva pañhassa,

I’ll solve each and every

ahaṁ antaṁ karomi te”ti.

question you have.”

Paṭhamabhāṇavāro niṭṭhito.

The first recitation section is complete.

Katāvakāso sakko devānamindo bhagavatā imaṁ bhagavantaṁ paṭhamaṁ pañhaṁ apucchi:

Having been granted an opportunity by the Buddha, Sakka asked the first question.

“Kiṁsaṁyojanā nu kho, mārisa, devā manussā asurā nāgā gandhabbā ye caññe santi puthukāyā, te:

“Good fellow, what fetters bind the gods, humans, titans, dragons, centaurs—and any of the other diverse creatures—

‘averā adaṇḍā asapattā abyāpajjā viharemu averino’ti iti ca nesaṁ hoti, atha ca pana saverā sadaṇḍā sasapattā sabyāpajjā viharanti saverino”ti?

so that, though they wish to be free of enmity, violence, hostility, and hate, they still have enmity, violence, hostility, and hate?”

Itthaṁ sakko devānamindo bhagavantaṁ pañhaṁ apucchi.

Such was Sakka’s question to the Buddha.

Tassa bhagavā pañhaṁ puṭṭho byākāsi:

And the Buddha answered him:

“Issāmacchariyasaṁyojanā kho, devānaminda, devā manussā asurā nāgā gandhabbā ye caññe santi puthukāyā, te:

“Lord of gods, the fetters of jealousy and stinginess bind the gods, humans, titans, dragons, centaurs—and any of the other diverse creatures—

‘averā adaṇḍā asapattā abyāpajjā viharemu averino’ti iti ca nesaṁ hoti, atha ca pana saverā sadaṇḍā sasapattā sabyāpajjā viharanti saverino”ti.

so that, though they wish to be free of enmity, violence, hostility, and hate, they still have enmity, violence, hostility, and hate.”

Itthaṁ bhagavā sakkassa devānamindassa pañhaṁ puṭṭho byākāsi.

Such was the Buddha’s answer to Sakka.

Attamano sakko devānamindo bhagavato bhāsitaṁ abhinandi anumodi:

Delighted, Sakka approved and agreed with what the Buddha said, saying,

“evametaṁ, bhagavā, evametaṁ, sugata.

“That’s so true, Blessed One! That’s so true, Holy One!

Tiṇṇā mettha kaṅkhā vigatā kathaṅkathā bhagavato pañhaveyyākaraṇaṁ sutvā”ti.

Hearing the Buddha’s answer, I’ve gone beyond doubt and got rid of indecision.”

Itiha sakko devānamindo bhagavato bhāsitaṁ abhinanditvā anumoditvā bhagavantaṁ uttari pañhaṁ apucchi:

And then, having approved and agreed with what the Buddha said, Sakka asked another question:

“Issāmacchariyaṁ pana, mārisa, kiṁnidānaṁ kiṁsamudayaṁ kiṁjātikaṁ kiṁpabhavaṁ;

“But good fellow, what is the source, origin, birthplace, and inception of jealousy and stinginess?

kismiṁ sati issāmacchariyaṁ hoti;

When what exists is there jealousy and stinginess?

kismiṁ asati issāmacchariyaṁ na hotī”ti?

When what doesn’t exist is there no jealousy and stinginess?”

“Issāmacchariyaṁ kho, devānaminda, piyāppiyanidānaṁ piyāppiyasamudayaṁ piyāppiyajātikaṁ piyāppiyapabhavaṁ;

“The liked and the disliked, lord of gods, are the source of jealousy and stinginess.

piyāppiye sati issāmacchariyaṁ hoti,

When the liked and the disliked exist there is jealousy and stinginess.

piyāppiye asati issāmacchariyaṁ na hotī”ti.

When the liked and the disliked don’t exist there is no jealousy and stinginess.”

“Piyāppiyaṁ pana, mārisa, kiṁnidānaṁ kiṁsamudayaṁ kiṁjātikaṁ kiṁpabhavaṁ;

“But good fellow, what is the source of what is liked and disliked?”

kismiṁ sati piyāppiyaṁ hoti;

kismiṁ asati piyāppiyaṁ na hotī”ti?

“Piyāppiyaṁ kho, devānaminda, chandanidānaṁ chandasamudayaṁ chandajātikaṁ chandapabhavaṁ;

“Desire is the source of what is liked and disliked.”

chande sati piyāppiyaṁ hoti;

chande asati piyāppiyaṁ na hotī”ti.

“Chando pana, mārisa, kiṁnidāno kiṁsamudayo kiṁjātiko kiṁpabhavo;

“But what is the source of desire?”

kismiṁ sati chando hoti;

kismiṁ asati chando na hotī”ti?

“Chando kho, devānaminda, vitakkanidāno vitakkasamudayo vitakkajātiko vitakkapabhavo;

“Thought is the source of desire.”

vitakke sati chando hoti;

vitakke asati chando na hotī”ti.

“Vitakko pana, mārisa, kiṁnidāno kiṁsamudayo kiṁjātiko kiṁpabhavo;

“But what is the source of thought?”

kismiṁ sati vitakko hoti;

kismiṁ asati vitakko na hotī”ti?

“Vitakko kho, devānaminda, papañcasaññāsaṅkhānidāno papañcasaññāsaṅkhāsamudayo papañcasaññāsaṅkhājātiko papañcasaññāsaṅkhāpabhavo;

“Judgments driven by the proliferation of perceptions are the source of thoughts.”

papañcasaññāsaṅkhāya sati vitakko hoti;

papañcasaññāsaṅkhāya asati vitakko na hotī”ti.

“Kathaṁ paṭipanno pana, mārisa, bhikkhu papañcasaññāsaṅkhānirodhasāruppagāminiṁ paṭipadaṁ paṭipanno hotī”ti?

“But how does a mendicant fittingly practice for the cessation of judgments driven by the proliferation of perceptions?”

2.2. Vedanākammaṭṭhāna

2.2. Meditation on Feelings

“Somanassampāhaṁ, devānaminda, duvidhena vadāmi—

“Lord of gods, there are two kinds of happiness, I say:

sevitabbampi, asevitabbampi.

that which you should cultivate, and that which you should not cultivate.

Domanassampāhaṁ, devānaminda, duvidhena vadāmi—

There are two kinds of sadness, I say:

sevitabbampi, asevitabbampi.

that which you should cultivate, and that which you should not cultivate.

Upekkhampāhaṁ, devānaminda, duvidhena vadāmi—

There are two kinds of equanimity, I say:

sevitabbampi, asevitabbampi.

that which you should cultivate, and that which you should not cultivate.

Somanassampāhaṁ, devānaminda, duvidhena vadāmi sevitabbampi, asevitabbampīti iti kho panetaṁ vuttaṁ, kiñcetaṁ paṭicca vuttaṁ?

Why did I say that there are two kinds of happiness?

Tattha yaṁ jaññā somanassaṁ

Well, should you know of a happiness:

‘imaṁ kho me somanassaṁ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyantī’ti, evarūpaṁ somanassaṁ na sevitabbaṁ.

‘When I cultivate this kind of happiness, unskillful qualities grow, and skillful qualities decline.’ You should not cultivate that kind of happiness.

Tattha yaṁ jaññā somanassaṁ

Whereas, should you know of a happiness:

‘imaṁ kho me somanassaṁ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhantī’ti, evarūpaṁ somanassaṁ sevitabbaṁ.

‘When I cultivate this kind of happiness, unskillful qualities decline, and skillful qualities grow.’ You should cultivate that kind of happiness.

Tattha yañce savitakkaṁ savicāraṁ, yañce avitakkaṁ avicāraṁ, ye avitakke avicāre, te paṇītatare.

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.

Somanassampāhaṁ, devānaminda, duvidhena vadāmi sevitabbampi, asevitabbampīti.

That’s why I said there are two kinds of happiness.

Iti yaṁ taṁ vuttaṁ, idametaṁ paṭicca vuttaṁ.

Domanassampāhaṁ, devānaminda, duvidhena vadāmi sevitabbampi, asevitabbampīti iti kho panetaṁ vuttaṁ, kiñcetaṁ paṭicca vuttaṁ?

Why did I say that there are two kinds of sadness?

Tattha yaṁ jaññā domanassaṁ

Well, should you know of a sadness:

‘imaṁ kho me domanassaṁ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyantī’ti, evarūpaṁ domanassaṁ na sevitabbaṁ.

‘When I cultivate this kind of sadness, unskillful qualities grow, and skillful qualities decline.’ You should not cultivate that kind of sadness.

Tattha yaṁ jaññā domanassaṁ

Whereas, should you know of a sadness:

‘imaṁ kho me domanassaṁ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhantī’ti, evarūpaṁ domanassaṁ sevitabbaṁ.

‘When I cultivate this kind of sadness, unskillful qualities decline, and skillful qualities grow.’ You should cultivate that kind of sadness.

Tattha yañce savitakkaṁ savicāraṁ, yañce avitakkaṁ avicāraṁ, ye avitakke avicāre, te paṇītatare.

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.

Domanassampāhaṁ, devānaminda, duvidhena vadāmi sevitabbampi, asevitabbampīti

That’s why I said there are two kinds of sadness.

iti yaṁ taṁ vuttaṁ, idametaṁ paṭicca vuttaṁ.

Upekkhampāhaṁ, devānaminda, duvidhena vadāmi sevitabbampi, asevitabbampīti iti kho panetaṁ vuttaṁ, kiñcetaṁ paṭicca vuttaṁ?

Why did I say that there are two kinds of equanimity?

Tattha yaṁ jaññā upekkhaṁ

Well, should you know of an equanimity:

‘imaṁ kho me upekkhaṁ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyantī’ti, evarūpā upekkhā na sevitabbā.

‘When I cultivate this kind of equanimity, unskillful qualities grow, and skillful qualities decline.’ You should not cultivate that kind of equanimity.

Tattha yaṁ jaññā upekkhaṁ

Whereas, should you know of an equanimity:

‘imaṁ kho me upekkhaṁ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhantī’ti, evarūpā upekkhā sevitabbā.

‘When I cultivate this kind of equanimity, unskillful qualities decline, and skillful qualities grow.’ You should cultivate that kind of equanimity.

Tattha yañce savitakkaṁ savicāraṁ, yañce avitakkaṁ avicāraṁ, ye avitakke avicāre, te paṇītatare.

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.

Upekkhampāhaṁ, devānaminda, duvidhena vadāmi sevitabbampi, asevitabbampīti

That’s why I said there are two kinds of equanimity.

iti yaṁ taṁ vuttaṁ, idametaṁ paṭicca vuttaṁ.

Evaṁ paṭipanno kho, devānaminda, bhikkhu papañcasaññāsaṅkhānirodhasāruppagāminiṁ paṭipadaṁ paṭipanno hotī”ti.

That’s how a mendicant fittingly practices for the cessation of judgments driven by the proliferation of perceptions.”

Itthaṁ bhagavā sakkassa devānamindassa pañhaṁ puṭṭho byākāsi.

Such was the Buddha’s answer to Sakka.

Attamano sakko devānamindo bhagavato bhāsitaṁ abhinandi anumodi:

Delighted, Sakka approved and agreed with what the Buddha said, saying,

“evametaṁ, bhagavā, evametaṁ, sugata.

“That’s so true, Blessed One! That’s so true, Holy One!

Tiṇṇā mettha kaṅkhā vigatā kathaṅkathā bhagavato pañhaveyyākaraṇaṁ sutvā”ti.

Hearing the Buddha’s answer, I’ve gone beyond doubt and got rid of indecision.”

2.3. Pātimokkhasaṁvara

2.3. Restraint in the Monastic Code

Itiha sakko devānamindo bhagavato bhāsitaṁ abhinanditvā anumoditvā bhagavantaṁ uttari pañhaṁ apucchi:

And then Sakka asked another question:

“Kathaṁ paṭipanno pana, mārisa, bhikkhu pātimokkhasaṁvarāya paṭipanno hotī”ti?

“But good fellow, how does a mendicant practice for restraint in the monastic code?”

“Kāyasamācārampāhaṁ, devānaminda, duvidhena vadāmi—

“Lord of gods, I say that there are two kinds of bodily behavior:

sevitabbampi, asevitabbampi.

that which you should cultivate, and that which you should not cultivate.

Vacīsamācārampāhaṁ, devānaminda, duvidhena vadāmi—

I say that there are two kinds of verbal behavior:

sevitabbampi, asevitabbampi.

that which you should cultivate, and that which you should not cultivate.

Pariyesanaṁpāhaṁ, devānaminda, duvidhena vadāmi—

There are two kinds of search, I say:

sevitabbampi, asevitabbampi.

that which you should cultivate, and that which you should not cultivate.

Kāyasamācārampāhaṁ, devānaminda, duvidhena vadāmi sevitabbampi asevitabbampīti iti kho panetaṁ vuttaṁ, kiñcetaṁ paṭicca vuttaṁ?

Why did I say that there are two kinds of bodily behavior?

Tattha yaṁ jaññā kāyasamācāraṁ

Well, should you know of a bodily behavior:

‘imaṁ kho me kāyasamācāraṁ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyantī’ti, evarūpo kāyasamācāro na sevitabbo.

‘When I cultivate this kind of bodily behavior, unskillful qualities grow, and skillful qualities decline.’ You should not cultivate that kind of bodily conduct.

Tattha yaṁ jaññā kāyasamācāraṁ

Whereas, should you know of a bodily behavior:

‘imaṁ kho me kāyasamācāraṁ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhantī’ti, evarūpo kāyasamācāro sevitabbo.

‘When I cultivate this kind of bodily behavior, unskillful qualities decline, and skillful qualities grow.’ You should cultivate that kind of bodily conduct.

Kāyasamācārampāhaṁ, devānaminda, duvidhena vadāmi—

That’s why I said there are two kinds of bodily behavior.

sevitabbampi, asevitabbampīti

iti yaṁ taṁ vuttaṁ, idametaṁ paṭicca vuttaṁ.

Vacīsamācārampāhaṁ, devānaminda, duvidhena vadāmi—

Why did I say that there are two kinds of verbal behavior?

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.

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 parihāyanti, kusalā dhammā abhivaḍḍhantī’ti, evarūpo vacīsamācāro 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.

Vacīsamācārampāhaṁ, devānaminda, duvidhena vadāmi—

That’s why I said there are two kinds of verbal behavior.

sevitabbampi, asevitabbampīti

iti yaṁ taṁ vuttaṁ, idametaṁ paṭicca vuttaṁ.

Pariyesanaṁpāhaṁ, devānaminda, duvidhena vadāmi—

Why did I say that there are two kinds of search?

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.

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 parihāyanti, kusalā dhammā abhivaḍḍhantī’ti, evarūpā pariyesanā 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.

Pariyesanaṁpāhaṁ, devānaminda, duvidhena vadāmi—

That’s why I said there are two kinds of search.

sevitabbampi, asevitabbampīti

iti yaṁ taṁ vuttaṁ, idametaṁ paṭicca vuttaṁ.

Evaṁ paṭipanno kho, devānaminda, bhikkhu pātimokkhasaṁvarāya paṭipanno hotī”ti.

That’s how a mendicant practices for restraint in the monastic code.”

Itthaṁ bhagavā sakkassa devānamindassa pañhaṁ puṭṭho byākāsi.

Such was the Buddha’s answer to Sakka.

Attamano sakko devānamindo bhagavato bhāsitaṁ abhinandi anumodi:

Delighted, Sakka approved and agreed with what the Buddha said, saying,

“evametaṁ, bhagavā, evametaṁ, sugata.

“That’s so true, Blessed One! That’s so true, Holy One!

Tiṇṇā mettha kaṅkhā vigatā kathaṅkathā bhagavato pañhaveyyākaraṇaṁ sutvā”ti.

Hearing the Buddha’s answer, I’ve gone beyond doubt and got rid of indecision.”

2.4. Indriyasaṁvara

2.4. Sense Restraint

Itiha sakko devānamindo bhagavato bhāsitaṁ abhinanditvā anumoditvā bhagavantaṁ uttari pañhaṁ apucchi:

And then Sakka asked another question:

“Kathaṁ paṭipanno pana, mārisa, bhikkhu indriyasaṁvarāya paṭipanno hotī”ti?

“But good fellow, how does a mendicant practice for restraint of the sense faculties?”

“Cakkhuviññeyyaṁ rūpampāhaṁ, devānaminda, duvidhena vadāmi—

“Lord of gods, I say that there are two kinds of sight known by the eye:

sevitabbampi, asevitabbampi.

that which you should cultivate, and that which you should not cultivate.

Sotaviññeyyaṁ saddampāhaṁ, devānaminda, duvidhena vadāmi—

There are two kinds of sound known by the ear …

sevitabbampi, asevitabbampi.

Ghānaviññeyyaṁ gandhampāhaṁ, devānaminda, duvidhena vadāmi—

smells known by the nose …

sevitabbampi, asevitabbampi.

Jivhāviññeyyaṁ rasampāhaṁ, devānaminda, duvidhena vadāmi—

tastes known by the tongue …

sevitabbampi, asevitabbampi.

Kāyaviññeyyaṁ phoṭṭhabbampāhaṁ, devānaminda, duvidhena vadāmi—

touches known by the body …

sevitabbampi, asevitabbampi.

Manoviññeyyaṁ dhammampāhaṁ, devānaminda, duvidhena vadāmi—

ideas known by the mind:

sevitabbampi, asevitabbampī”ti.

that which you should cultivate, and that which you should not cultivate.”

Evaṁ vutte, sakko devānamindo bhagavantaṁ etadavoca:

When the Buddha said this, Sakka said to him:

“Imassa kho ahaṁ, bhante, bhagavatā saṅkhittena bhāsitassa evaṁ vitthārena atthaṁ ājānāmi.

“Sir, this is how I understand the detailed meaning of the Buddha’s brief statement:

Yathārūpaṁ, bhante, cakkhuviññeyyaṁ rūpaṁ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti, evarūpaṁ cakkhuviññeyyaṁ rūpaṁ na sevitabbaṁ.

You should not cultivate the kind of sight known by the eye which causes unskillful qualities to grow while skillful qualities decline.

Yathārūpañca kho, bhante, cakkhuviññeyyaṁ rūpaṁ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti, evarūpaṁ cakkhuviññeyyaṁ rūpaṁ 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, sotaviññeyyaṁ saddaṁ sevato …pe…

You should not cultivate the kind of sound,

ghānaviññeyyaṁ gandhaṁ sevato …

smell,

jivhāviññeyyaṁ rasaṁ sevato …

taste,

kāyaviññeyyaṁ phoṭṭhabbaṁ sevato …

touch,

manoviññeyyaṁ dhammaṁ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti, evarūpo manoviññeyyo dhammo na sevitabbo.

or idea known by the mind which causes unskillful qualities to grow while skillful qualities decline.

Yathārūpañca kho, bhante, manoviññeyyaṁ dhammaṁ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti, evarūpo manoviññeyyo dhammo sevitabbo.

And you should cultivate the kind of idea known by the mind which causes unskillful qualities to decline while skillful qualities grow.

Imassa kho me, bhante, bhagavatā saṅkhittena bhāsitassa evaṁ vitthārena atthaṁ ājānato

Sir, that’s how I understand the detailed meaning of the Buddha’s brief statement.

tiṇṇā mettha kaṅkhā vigatā kathaṅkathā bhagavato pañhaveyyākaraṇaṁ sutvā”ti.

Hearing the Buddha’s answer, I’ve gone beyond doubt and got rid of indecision.”

Itiha sakko devānamindo bhagavato bhāsitaṁ abhinanditvā anumoditvā bhagavantaṁ uttari pañhaṁ apucchi:

And then Sakka asked another question:

“Sabbeva nu kho, mārisa, samaṇabrāhmaṇā ekantavādā ekantasīlā ekantachandā ekantaajjhosānā”ti?

“Good fellow, do all ascetics and brahmins have a single doctrine, ethics, desire, and attachment?”

“Na kho, devānaminda, sabbe samaṇabrāhmaṇā ekantavādā ekantasīlā ekantachandā ekantaajjhosānā”ti.

“No, lord of gods, they do not.”

“Kasmā pana, mārisa, na sabbe samaṇabrāhmaṇā ekantavādā ekantasīlā ekantachandā ekantaajjhosānā”ti?

“Why not?”

“Anekadhātu nānādhātu kho, devānaminda, loko.

“The world has many and diverse elements.

Tasmiṁ anekadhātunānādhātusmiṁ loke yaṁ yadeva sattā dhātuṁ abhinivisanti, taṁ tadeva thāmasā parāmāsā abhinivissa voharanti:

Whatever element sentient beings insist on in this world of many and diverse elements, they obstinately stick to it, insisting that:

‘idameva saccaṁ moghamaññan’ti.

‘This is the only truth, anything else is futile.’

Tasmā na sabbe samaṇabrāhmaṇā ekantavādā ekantasīlā ekantachandā ekantaajjhosānā”ti.

That’s why not all ascetics and brahmins have a single doctrine, ethics, desire, and attachment.”

“Sabbeva nu kho, mārisa, samaṇabrāhmaṇā accantaniṭṭhā accantayogakkhemī accantabrahmacārī accantapariyosānā”ti?

“Good fellow, have all ascetics and brahmins reached the ultimate end, the ultimate sanctuary from the yoke, the ultimate spiritual life, the ultimate goal?”

“Na kho, devānaminda, sabbe samaṇabrāhmaṇā accantaniṭṭhā accantayogakkhemī accantabrahmacārī accantapariyosānā”ti.

“No, lord of gods, they have not.”

“Kasmā pana, mārisa, na sabbe samaṇabrāhmaṇā accantaniṭṭhā accantayogakkhemī accantabrahmacārī accantapariyosānā”ti?

“Why not?”

“Ye kho, devānaminda, bhikkhū taṇhāsaṅkhayavimuttā te accantaniṭṭhā accantayogakkhemī accantabrahmacārī accantapariyosānā.

“Those mendicants who are freed through the ending of craving have reached the ultimate end, the ultimate sanctuary from the yoke, the ultimate spiritual life, the ultimate goal.

Tasmā na sabbe samaṇabrāhmaṇā accantaniṭṭhā accantayogakkhemī accantabrahmacārī accantapariyosānā”ti.

That’s why not all ascetics and brahmins have reached the ultimate end, the ultimate sanctuary from the yoke, the ultimate spiritual life, the ultimate goal.”

Itthaṁ bhagavā sakkassa devānamindassa pañhaṁ puṭṭho byākāsi.

Such was the Buddha’s answer to Sakka.

Attamano sakko devānamindo bhagavato bhāsitaṁ abhinandi anumodi:

Delighted, Sakka approved and agreed with what the Buddha said, saying,

“evametaṁ, bhagavā, evametaṁ, sugata.

“That’s so true, Blessed One! That’s so true, Holy One!

Tiṇṇā mettha kaṅkhā vigatā kathaṅkathā bhagavato pañhaveyyākaraṇaṁ sutvā”ti.

Hearing the Buddha’s answer, I’ve gone beyond doubt and got rid of indecision.”

Itiha sakko devānamindo bhagavato bhāsitaṁ abhinanditvā anumoditvā bhagavantaṁ etadavoca:

And then Sakka, having approved and agreed with what the Buddha said, said to him,

“Ejā, bhante, rogo, ejā gaṇḍo, ejā sallaṁ, ejā imaṁ purisaṁ parikaḍḍhati tassa tasseva bhavassa abhinibbattiyā.

“Turbulence, sir, is a disease, a boil, a dart. Turbulence drags a person to be regenerated in one state of existence or another.

Tasmā ayaṁ puriso uccāvacamāpajjati.

That’s why a person finds themselves in states high and low.

Yesāhaṁ, bhante, pañhānaṁ ito bahiddhā aññesu samaṇabrāhmaṇesu okāsakammampi nālatthaṁ, te me bhagavatā byākatā.

Elsewhere, among other ascetics and brahmins, I wasn’t even given a chance to ask these questions that the Buddha has answered.

Dīgharattānusayitañca pana me vicikicchākathaṅkathāsallaṁ, tañca bhagavatā abbuḷhan”ti.

The dart of doubt and indecision has lain within me for a long time, but the Buddha has plucked it out.”

“Abhijānāsi no tvaṁ, devānaminda, ime pañhe aññe samaṇabrāhmaṇe pucchitā”ti?

“Lord of gods, do you recall having asked this question of other ascetics and brahmins?”

“Abhijānāmahaṁ, bhante, ime pañhe aññe samaṇabrāhmaṇe pucchitā”ti.

“I do, sir.”

“Yathā kathaṁ pana te, devānaminda, byākaṁsu? Sace te agaru bhāsassū”ti.

“If you wouldn’t mind, lord of gods, tell me how they answered.”

“Na kho me, bhante, garu yatthassa bhagavā nisinno bhagavantarūpo vā”ti.

“It’s no trouble when someone such as the Blessed One is sitting here.”

“Tena hi, devānaminda, bhāsassū”ti.

“Well, speak then, lord of gods.”

“Yesvāhaṁ, bhante, maññāmi samaṇabrāhmaṇā āraññikā pantasenāsanāti, tyāhaṁ upasaṅkamitvā ime pañhe pucchāmi, te mayā puṭṭhā na sampāyanti, asampāyantā mamaṁyeva paṭipucchanti:

“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:

‘ko nāmo āyasmā’ti?

‘What is the venerable’s name?’

Tesāhaṁ puṭṭho byākaromi:

So I answered them:

‘ahaṁ kho, mārisa, sakko devānamindo’ti.

‘Good fellow, I am Sakka, lord of gods.’

Te mamaṁyeva uttari paṭipucchanti:

So they asked me another question:

‘kiṁ panāyasmā, devānaminda, kammaṁ katvā imaṁ ṭhānaṁ patto’ti?

‘But lord of gods, what deed brought you to this position?’

Tesāhaṁ yathāsutaṁ yathāpariyattaṁ dhammaṁ desemi.

So I taught them the Dhamma as I had learned and memorized it.

Te tāvatakeneva attamanā honti:

And they were pleased with just that much:

‘sakko ca no devānamindo diṭṭho, yañca no apucchimhā, tañca no byākāsī’ti.

‘We have seen Sakka, lord of gods! And he answered our questions!’

Te aññadatthu mamaṁyeva sāvakā sampajjanti, na cāhaṁ tesaṁ.

Invariably, they become my disciples, I don’t become theirs.

Ahaṁ kho pana, bhante, bhagavato sāvako sotāpanno avinipātadhammo niyato sambodhiparāyaṇo”ti.

But sir, I am the Buddha’s disciple, a stream-enterer, not liable to be reborn in the underworld, assured, destined for awakening.”

2.5. Somanassapaṭilābhakathā

2.5. On Feeling Happy

“Abhijānāsi no tvaṁ, devānaminda, ito pubbe evarūpaṁ vedapaṭilābhaṁ somanassapaṭilābhan”ti?

“Lord of gods, do you recall ever feeling such joy and happiness before?”

“Abhijānāmahaṁ, bhante, ito pubbe evarūpaṁ vedapaṭilābhaṁ somanassapaṭilābhan”ti.

“I do, sir.”

“Yathā kathaṁ pana tvaṁ, devānaminda, abhijānāsi ito pubbe evarūpaṁ vedapaṭilābhaṁ somanassapaṭilābhan”ti?

“But how?”

“Bhūtapubbaṁ, bhante, devāsurasaṅgāmo samupabyūḷho ahosi.

“Once upon a time, sir, a battle was fought between the gods and the titans.

Tasmiṁ kho pana, bhante, saṅgāme devā jiniṁsu, asurā parājayiṁsu.

In that battle the gods won and the titans lost.

Tassa mayhaṁ, bhante, taṁ saṅgāmaṁ abhivijinitvā vijitasaṅgāmassa etadahosi:

It occurred to me as victor,

‘yā ceva dāni dibbā ojā yā ca asurā ojā, ubhayametaṁ devā paribhuñjissantī’ti.

‘Now the gods shall enjoy both the nectar of the gods and the nectar of the titans.’

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 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.

Yo kho pana me ayaṁ, bhante, bhagavato dhammaṁ sutvā vedapaṭilābho somanassapaṭilābho, so adaṇḍāvacaro asatthāvacaro ekantanibbidāya virāgāya nirodhāya upasamāya abhiññāya sambodhāya nibbānāya saṁvattatī”ti.

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.”

“Kiṁ pana tvaṁ, devānaminda, atthavasaṁ sampassamāno evarūpaṁ vedapaṭilābhaṁ somanassapaṭilābhaṁ pavedesī”ti?

“But lord of gods, what reason do you see for speaking of such joy and happiness?”

“Cha kho ahaṁ, bhante, atthavase sampassamāno evarūpaṁ vedapaṭilābhaṁ somanassapaṭilābhaṁ pavedemi.

“I see six reasons to speak of such joy and happiness, sir.

Idheva tiṭṭhamānassa,

While staying right here,

devabhūtassa me sato;

remaining in the godly form,

Punarāyu ca me laddho,

I have gained an extended life:

evaṁ jānāhi mārisa.

know this, dear sir.

Imaṁ kho ahaṁ, bhante, paṭhamaṁ atthavasaṁ sampassamāno evarūpaṁ vedapaṭilābhaṁ somanassapaṭilābhaṁ pavedemi.

This is the first reason.

Cutāhaṁ diviyā kāyā,

When I fall from the heavenly host,

āyuṁ hitvā amānusaṁ;

leaving behind the non-human life,

Amūḷho gabbhamessāmi,

I shall consciously go to a new womb,

yattha me ramatī mano.

wherever my mind delights.

Imaṁ kho ahaṁ, bhante, dutiyaṁ atthavasaṁ sampassamāno evarūpaṁ vedapaṭilābhaṁ somanassapaṭilābhaṁ pavedemi.

This is the second reason.

Svāhaṁ amūḷhapaññassa,

Living happily under the guidance

viharaṁ sāsane rato;

of the one of unclouded wisdom,

Ñāyena viharissāmi,

I shall practice systematically,

sampajāno paṭissato.

aware and mindful.

Imaṁ kho ahaṁ, bhante, tatiyaṁ atthavasaṁ sampassamāno evarūpaṁ vedapaṭilābhaṁ somanassapaṭilābhaṁ pavedemi.

This is the third reason.

Ñāyena me carato ca,

And if awakening should arise

sambodhi ce bhavissati;

as I practice systematically,

Aññātā viharissāmi,

I shall live as one who understands,

sveva anto bhavissati.

and my end shall come right there.

Imaṁ kho ahaṁ, bhante, catutthaṁ atthavasaṁ sampassamāno evarūpaṁ vedapaṭilābhaṁ somanassapaṭilābhaṁ pavedemi.

This is the fourth reason.

Cutāhaṁ mānusā kāyā,

When I fall from the human realm,

āyuṁ hitvāna mānusaṁ;

leaving behind the human life,

Puna devo bhavissāmi,

I shall become a god again,

devalokamhi uttamo.

supreme in the heaven realm.

Imaṁ kho ahaṁ, bhante, pañcamaṁ atthavasaṁ sampassamāno evarūpaṁ vedapaṭilābhaṁ somanassapaṭilābhaṁ pavedemi.

This is the fifth reason.

Te paṇītatarā devā,

They are the finest of gods,

akaniṭṭhā yasassino;

the glorious Akaniṭṭhas.

Antime vattamānamhi,

So long as my final life goes on,

so nivāso bhavissati.

there my home will be.

Imaṁ kho ahaṁ, bhante, chaṭṭhaṁ atthavasaṁ sampassamāno evarūpaṁ vedapaṭilābhaṁ somanassapaṭilābhaṁ pavedemi.

This is the sixth reason.

Ime kho ahaṁ, bhante, cha atthavase sampassamāno evarūpaṁ vedapaṭilābhaṁ somanassapaṭilābhaṁ pavedemi.

Seeing these six reasons I speak of such joy and happiness.

Apariyositasaṅkappo,

My wishes unfulfilled,

vicikiccho kathaṅkathī;

doubting and indecisive,

Vicariṁ dīghamaddhānaṁ,

I wandered for such a long time,

anvesanto tathāgataṁ.

in search of the Realized One.

Yassu maññāmi samaṇe,

I imagined that ascetics

pavivittavihārino;

living in seclusion

Sambuddhā iti maññāno,

must surely be awakened,

gacchāmi te upāsituṁ.

so I went to sit near them.

‘Kathaṁ ārādhanā hoti,

‘How is there success?

kathaṁ hoti virādhanā’;

How is there failure?’

Iti puṭṭhā na sampāyanti,

But they were stumped by such questions

magge paṭipadāsu ca.

about the path and practice.

Tyassu yadā maṁ jānanti,

And when they found out that I

sakko devānamāgato;

was Sakka, come from the gods,

Tyassu mameva pucchanti,

they questioned me instead about

‘kiṁ katvā pāpuṇī idaṁ’.

the deed that brought me to this state.

Tesaṁ yathāsutaṁ dhammaṁ,

I taught them the Dhamma

desayāmi jane sutaṁ;

as I had learned it among men.

Tena attamanā honti,

They were delighted with that, saying:

‘diṭṭho no vāsavoti ca’.

‘We’ve seen Vāsava!’

Yadā ca buddhamaddakkhiṁ,

Now since I’ve seen the Buddha,

vicikicchāvitāraṇaṁ;

who helps us overcome doubt,

Somhi vītabhayo ajja,

today, free of fear,

sambuddhaṁ payirupāsiya.

I pay homage to the awakened one.

Taṇhāsallassa hantāraṁ,

Destroyer of the dart of craving,

buddhaṁ appaṭipuggalaṁ;

the Buddha is unrivaled.

Ahaṁ vande mahāvīraṁ,

I bow to the great hero,

buddhamādiccabandhunaṁ.

the Buddha, Kinsman of the Sun.

Yaṁ karomasi brahmuno,

In the same way that divinity ought be revered

samaṁ devehi mārisa;

by we gods, dear sir,

Tadajja tuyhaṁ kassāma,

today we shall revere you—

handa sāmaṁ karoma te.

come, let us revere you ourselves!

Tvameva asi sambuddho,

You alone are the Awakened!

tuvaṁ satthā anuttaro;

You are the Teacher supreme!

Sadevakasmiṁ lokasmiṁ,

In the world with its gods,

natthi te paṭipuggalo”ti.

you have no rival.”

Atha kho sakko devānamindo pañcasikhaṁ gandhabbaputtaṁ āmantesi:

Then Sakka addressed the centaur Pañcasikha,

“bahūpakāro kho mesi tvaṁ, tāta pañcasikha, yaṁ tvaṁ bhagavantaṁ paṭhamaṁ pasādesi.

“Dear Pañcasikha, you were very helpful to me, since you first charmed the Buddha,

Tayā, tāta, paṭhamaṁ pasāditaṁ pacchā mayaṁ taṁ bhagavantaṁ dassanāya upasaṅkamimhā arahantaṁ sammāsambuddhaṁ.

after which I went to see him.

Pettike vā ṭhāne ṭhapayissāmi, gandhabbarājā bhavissasi, bhaddañca te sūriyavacchasaṁ dammi, sā hi te abhipatthitā”ti.

I shall appoint you to your father’s position—you shall be king of the centaurs. And I give you Bhaddā Suriyavaccasā, for she loves you very much.”

Atha kho sakko devānamindo pāṇinā pathaviṁ parāmasitvā tikkhattuṁ udānaṁ udānesi:

Then Sakka, touching the ground with his hand, expressed this heartfelt sentiment three times:

“Namo tassa bhagavato arahato sammāsambuddhassa.

“Homage to him, the blessed one, the perfected one, the fully awakened Buddha!

Namo tassa bhagavato arahato sammāsambuddhassa.

Homage to him, the blessed one, the perfected one, the fully awakened Buddha!

Namo tassa bhagavato arahato sammāsambuddhassā”ti.

Homage to him, the blessed one, the perfected one, the fully awakened Buddha!”

Imasmiñca pana veyyākaraṇasmiṁ bhaññamāne sakkassa devānamindassa virajaṁ vītamalaṁ dhammacakkhuṁ udapādi:

And while this discourse was being spoken, the stainless, immaculate vision of the Dhamma arose in Sakka, lord of gods:

“yaṁ kiñci samudayadhammaṁ sabbaṁ taṁ nirodhadhamman”ti.

“Everything that is liable to arise is liable to cease.”

Aññesañca asītiyā devatāsahassānaṁ;

And also for another 80,000 deities.

iti ye sakkena devānamindena ajjhiṭṭhapañhā puṭṭhā, te bhagavatā byākatā.

Such were the questions Sakka was invited to ask, and which were answered by the Buddha.

Tasmā imassa veyyākaraṇassa sakkapañhātveva adhivacananti.

And that’s why the name of this discussion is “Sakka’s Questions”.

Sakkapañhasuttaṁ niṭṭhitaṁ aṭṭhamaṁ.