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<h2>Sutta Pitaka</h2>
<h3>Digha Nikaya – The Long Discourses</h3>
<h3>DN21: Sakkapañha Sutta – Sakka's Questions</h3>
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<li>© Translated from the Pali by Bhante Sujato.<br><a href="../home/copyright.html#sc">(More copyright information)</a>
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<section class="raw_sutta">
<div lang="en">
<p id="p1"><span class="parno">1</span>So I have heard. 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.</p>
<p>Now at that time a keen desire to seeing the Buddha came over Sakka, the lord of gods. He thought, “Where is the Blessed One at present, the perfected one, the fully awakened Buddha?”</p>
<p>He saw that the Buddha was at the Indasāla cave, and addressed the gods of the Thirty-Three, “Good sirs, the Buddha is staying in the land of the Magadhans at the Indasāla cave. What if we were to go and see that Blessed One, the perfected one, the fully awakened Buddha?”</p>
<p>“Yes, lord,” replied the gods.</p>
<hr>
<p id="p2"><span class="parno">2</span>Then Sakka addressed the fairy Pañcasikha, “Dear Pañcasikha, the Buddha is staying in the land of the Magadhans at the Indasāla cave. What if we were to go and see that Blessed One, the perfected one, the fully awakened Buddha?”</p>
<p>“Yes, lord,” replied the fairy Pañcasikha. Taking his arched harp made from the pale timber of wood-apple, he went as Sakka’s attendant.</p>
<p id="p3"><span class="parno">3</span>Then Sakka went at the head of a retinue consisting of the gods of the Thirty-Three and the fairy Pañcasikha. 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.</p>
<hr>
<p>Now at that time a dazzling light appeared over Mount Vediyaka and Ambasaṇḍā, as happens through the glory of the gods. People in the villages round about, terrified, shocked, and awestruck, said, “Mount Vediyaka must be on fire today, blazing and burning! Oh why has such a dazzling light appeared over Mount Vediyaka and Ambasaṇḍā?”</p>
<p id="p4"><span class="parno">4</span>Then Sakka addressed the fairy Pañcasikha, “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. But if you were to charm the Buddha first, then I could go to see him.”</p>
<p>“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, “This is neither too far nor too near; and he’ll hear my voice.”</p>
<h2>1. Pañcasikha’s Song </h2>
<p id="p5"><span class="parno">5</span>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.</p>
<hr>
<div class="verse">
<p id="p6"><span class="parno">6</span>“My lady Suriyavaccasā, oh my Sunshine — <br>
I pay homage to your father Timbaru, <br>
through whom was born a lady so fine, <br>
to fill me with a joy I never knew.</p>
<p id="p7"><span class="parno">7</span>As sweet as a breeze to one who’s sweating, <br>
or when thirsty, a sweet and cooling drink, <br>
so dear is your shining beauty to me, <br>
just like the teaching is to all the saints!</p>
<p id="p8"><span class="parno">8</span>Like a cure when you’re struck by fever dire, <br>
or food to ease the hunger pain, <br>
come on, darling, please put out my fire, <br>
quench me like water on a flame.</p>
<p id="p9"><span class="parno">9</span>As elephants burning in the heat of summer, <br>
sink down in a lotus pond to rest, <br>
so cool, full of petals and of pollen — <br>
that’s how I would plunge into your breast.</p>
<p id="p10"><span class="parno">10</span>Like elephants bursting bonds in rutting season, <br>
beating off the pricks of lance and pikes — <br>
I just don’t understand what is the reason <br>
I’m so crazy for your shapely thighs!</p>
<p id="p11"><span class="parno">11</span>For you, my heart is full of passion, <br>
I’m in an altered state of mind. <br>
There is no going back, I’m just not able, <br>
I’m like a fish that’s hooked up on the line.</p>
<p id="p12"><span class="parno">12</span>Come on, my darling, hold me, fair of thighs! <br>
Embrace me, with your so bashful eyes! <br>
Take me in your arms, my lovely lady, <br>
that’s all I’d ever want or could desire.</p>
<p id="p13"><span class="parno">13</span>Ah, then my desire was such a small thing, <br>
my sweet, with your curling wavy hair; <br>
now, like to arahants an offering, <br>
it’s grown so very much from there.</p>
<p id="p14"><span class="parno">14</span>Whatever the merit I have forged <br>
by giving to such perfected beings — <br>
may that, my altogether gorgeous, <br>
ripen in togetherness with you.</p>
<p id="p15"><span class="parno">15</span>Whatever the merit I have forged <br>
in this wide open land, <br>
may that, my altogether gorgeous, <br>
ripen in togetherness with you.</p>
<p id="p16"><span class="parno">16</span>Absorbed, the Sakyan meditates, <br>
unified, alert, and mindful, <br>
the sage aims right at the deathless state — <br>
like me, oh my Sunshine, aiming for you!</p>
<p id="p17"><span class="parno">17</span>And just like the sage would be rejoicing, <br>
were he to awaken to the truth, <br>
so I’d be rejoicing, lady, <br>
were I to end up as one with you.</p>
<p id="p18"><span class="parno">18</span>If Sakka were to grant me just one wish, <br>
as Lord of the holy Thirty-Three, <br>
my darling, you’re the only one I’d wish for, <br>
so strong is the love I hold for you.</p>
<p id="p19"><span class="parno">19</span>Like a freshly blossoming sal tree <br>
is your father, my lady so wise. <br>
I pay homage to him, bowing down humbly, <br>
to he whose daughter is of such a kind.”</p>
</div>
<p id="p20-22"><span class="parno">20-22</span>When Pañcasikha had spoken, the Buddha said to him, “Pañcasikha, the sound of the strings and the sound of your voice blend well together, so that neither overpowers the other. But when did you compose these verses on the Buddha, the teaching, the Saṅgha, the perfected ones, and sensual love?”</p>
<hr>
<p>“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. And at that time I was in love with the lady named Bhaddā Suriyavaccasā, the daughter of the fairy king Timbaru. But the sister desired another — it was Mātali the charioteer’s son named Sikhaḍḍī who she loved. Since I couldn’t win that sister by any means, I took my arched harp to Timbaru’s home, where I played those verses.</p>
<hr>
<p id="p23"><span class="parno">23</span>When I finished, Suriyavacchasā said to me, ‘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. Since you extol the Buddha, let us meet up today.’ And that’s when I met up with that sister. But we have not met since.”</p>
<hr>
<h2>2. The Approach of Sakka </h2>
<p id="p24"><span class="parno">24</span>Then Sakka, lord of gods, thought, “Pañcasikha is exchanging pleasantries with the Buddha.”</p>
<p>So he addressed Pañcasikha, “My dear Pañcasikha, please bow to the Buddha for me, saying: ‘Sir, Sakka, lord of gods, with his ministers and retinue, bows with his head at your feet.’”</p>
<p>“Yes, lord,” replied Pañcasikha. He bowed to the Buddha and said, “Sir, Sakka, lord of gods, with his ministers and retinue, bows with his head at your feet.”</p>
<p>“So may Sakka with his ministers and retinue be happy, Pañcasikha,” said the Buddha, “for all want to be happy — whether gods, humans, demons, dragons, fairies, or any of the other diverse creatures there may be.”</p>
<hr>
<p id="p25"><span class="parno">25</span>For that is how the Realized Ones salute such illustrious spirits. And being saluted by the Buddha, Sakka entered the Indasāla cave, bowed to the Buddha, and stood to one side. And the gods of the Thirty-Three did likewise, as did Pañcasikha.</p>
<p id="p26"><span class="parno">26</span>And at that time the uneven places were evened out, the cramped places were opened up, the darkness vanished and light appeared, as happens through the glory of the gods.</p>
<p id="p27"><span class="parno">27</span>Then the Buddha said to Sakka, “It’s incredible and amazing that you, the venerable Kosiya, who has so many duties and so much to do, should come here.”</p>
<p>“For a long time I’ve wanted to go and see the Buddha, but I wasn’t able, being prevented by my many duties and responsibilities for the gods of the Thirty-Three. This one time, sir, the Buddha was staying near Sāvatthī in the frankincense-tree hut. Then I went to Sāvatthī to see the Buddha. </p>
<p>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.</p>
<p>So I said to her, ‘Sister, please bow to the Buddha for me, saying: “Sir, Sakka, lord of gods, with his ministers and retinue, bows with his head at your feet.”’</p>
<p>When I said this, she said to me, ‘It’s the wrong time to see the Buddha, as he’s in retreat.’</p>
<p>‘Well then, sister, please convey my message when the Buddha emerges from that immersion.’ I hope that sister bowed to you? Do you remember what she said?”</p>
<p>“She did bow, lord of gods, and I remember what she said. I also remember that it was the sound of your chariot wheels that pulled me out of that immersion.”</p>
<hr>
<p>“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: ‘When a Realized One arises in the world, perfected and fully awakened, the heavenly hosts swell, while the demon hosts dwindle.’ And I have seen this with my own eyes.</p>
<h3>2.1. The Story of Gopikā </h3>
<p id="p28"><span class="parno">28</span>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. 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. In the company of the gods of the Thirty-Three she became one of my sons. There they knew him as the god Gopaka.</p>
<hr>
<p>Meanwhile three others, mendicants who had led the spiritual life under the Buddha, were reborn in the inferior fairy realm. There they amused themselves, supplied and provided with the five kinds of sensual stimulation, and became my servants and attendants.</p>
<hr>
<p>At that, Gopaka scolded them, ‘Where on earth were you at, good sirs, when you heard the Buddha’s teaching! 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. Here they know me as the god Gopaka. But you, having led the spiritual life under the Buddha, were reborn in the inferior fairy realm.’</p>
<p>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.</p>
<hr>
<div class="verse">
<p id="p29"><span class="parno">29</span>‘I was a laywoman disciple of the seer, <br>
and my name was Gopikā. <br>
I was devoted to the Buddha and the teaching, <br>
and I faithfully served the Saṅgha.</p>
<p id="p30"><span class="parno">30</span>Because of the excellence of the Buddha’s teaching, <br>
I’m now a mighty, splendid son of Sakka, <br>
reborn among the Three and Thirty. <br>
And here they know me as Gopaka.</p>
<p id="p31"><span class="parno">31</span>Then I saw some mendicants who I’d seen before, <br>
dwelling in the host of fairies. <br>
When I used to be a human, <br>
they were disciples of Gotama.</p>
<p id="p32"><span class="parno">32</span>I served them with food and drink, <br>
and clasped their feet in my own home. <br>
Where on earth were they at <br>
when they learned the Buddha’s teachings?</p>
<p id="p33"><span class="parno">33</span>For each must know for themselves the teaching <br>
so well-taught, realized by the seer. <br>
I was one who followed you, <br>
having heard the fine words of the noble ones.</p>
<p id="p34"><span class="parno">34</span>I’m now a mighty, splendid son of Sakka, <br>
reborn among the Three and Thirty. <br>
But you followed the best of men, <br>
and led the supreme spiritual life,</p>
<p id="p35"><span class="parno">35</span>but still you’re born in this lesser realm, <br>
a rebirth not befitting. <br>
It’s a sorry sight I see, good sirs, <br>
fellow Buddhists in a lesser realm.</p>
<p id="p36"><span class="parno">36</span>Reborn in the host of fairies, <br>
you only wait upon the gods. <br>
Meanwhile, I dwelt in a house — <br>
but see my distinction now!</p>
<p id="p37"><span class="parno">37</span>Having been a woman now I’m a male god, <br>
blessed with heavenly sensual pleasures.’ <br>
Scolded by that disciple of Gotama, <br>
when they understood Gopaka, they were struck with urgency.</p>
<p id="p38"><span class="parno">38</span>‘Let’s strive, let’s try hard — <br>
we won’t serve others any more!’ <br>
Two of them aroused energy, <br>
recalling the Buddha’s instructions.</p>
<p id="p39"><span class="parno">39</span>Right away they became dispassionate, <br>
seeing the drawbacks in sensual pleasures. <br>
The fetters and bonds of sensual pleasures — <br>
the ties of the Wicked One so hard to break — </p>
<p id="p40"><span class="parno">40</span>they burst them like a bull elephant his ropes, <br>
and passed right over the Thirty-Three. <br>
The gods with Inda and Pajāpati <br>
were all gathered in the Hall of Justice.</p>
<p id="p41"><span class="parno">41</span>As they sat there, they passed over them, <br>
the heroes desireless, practicing purity. <br>
Seeing them, Vāsava was struck with a sense of urgency; <br>
the master of gods in the midst of the group said,</p>
<p id="p42"><span class="parno">42</span>‘These were born in the lesser fairy realm, <br>
but now they pass us by!’ <br>
Heeding the speech of one so moved, <br>
Gopaka addressed Vāsava,</p>
<p id="p43"><span class="parno">43</span>‘There is a Buddha, a lord of men, in the world. <br>
Known as the Sakyan Sage, he’s mastered the senses. <br>
Those sons of his were bereft of mindfulness; <br>
but when scolded by me they gained it back.</p>
<p id="p44"><span class="parno">44</span>Of the three, there is one who remains <br>
dwelling in the host of fairies. <br>
But two, recollecting the path to awakening, <br>
serene, spurn even the gods.’</p>
<p id="p45"><span class="parno">45</span>The teaching’s explained in such a way <br>
that not a single disciple doubts it. <br>
We venerate the Buddha, the victor, lord of men, <br>
who has crossed the flood and cut off doubt.</p>
<p id="p46"><span class="parno">46</span>They attained to distinction fitting <br>
the extent to which they understood the teaching here. <br>
Two of them mastered the distinction of <br>
the host of Brahmā’s Ministers.</p>
<p id="p47"><span class="parno">47</span>We have come here, dear sir, <br>
to realize this same teaching. <br>
If the Buddha would give me a chance, <br>
I would ask a question, dear sir.”</p>
</div>
<p id="p48"><span class="parno">48</span>Then the Buddha thought, “For a long time now this spirit has led a pure life. Any question he asks me will be beneficial, not useless. And he will quickly understand any answer I give to his question.”</p>
<p id="p49"><span class="parno">49</span>So the Buddha addressed Sakka in verse:</p>
<hr>
<div class="verse">
<p id="p50"><span class="parno">50</span>“Ask me your question, Vāsava, <br>
whatever you want. <br>
I’ll solve each and every <br>
problem you have.”</p>
</div>
<p>The first recitation section is finished.</p>
<p id="p51"><span class="parno">51</span>Having been granted an opportunity by the Buddha, Sakka asked the first question.</p>
<hr>
<p id="p52"><span class="parno">52</span>“Dear sir, what fetters bind the gods, humans, demons, dragons, fairies — and any of the other diverse creatures — so that, though they wish to be free of enmity, violence, hostility, and hate, they still have enmity, violence, hostility, and hate?”</p>
<p>Such was Sakka’s question to the Buddha. And the Buddha answered him:</p>
<hr>
<p id="p53"><span class="parno">53</span>“Lord of gods, the fetters of jealousy and stinginess bind the gods, humans, demons, dragons, fairies — and any of the other diverse creatures — so that, though they wish to be free of enmity, violence, hostility, and hate, they still have enmity, violence, hostility, and hate.”</p>
<p>Such was the Buddha’s answer to Sakka. Delighted, Sakka approved and agreed with what the Buddha said, saying, “That’s so true, Blessed One! That’s so true, Holy One! Hearing the Buddha’s answer, I’ve gone beyond doubt and got rid of indecision.”</p>
<p id="p54"><span class="parno">54</span>And then, having approved and agreed with what the Buddha said, Sakka asked another question:</p>
<p id="p55"><span class="parno">55</span>“But dear sir, what is the source, origin, birthplace, and inception of jealousy and stinginess? When what exists is there jealousy and stinginess? When what doesn’t exist is there no jealousy and stinginess?”</p>
<p>“The liked and the disliked, lord of gods, are the source of jealousy and stinginess. When the liked and the disliked exist there is jealousy and stinginess. When the liked and the disliked don’t exist there is no jealousy and stinginess.”</p>
<hr>
<p id="p56"><span class="parno">56</span>“But dear sir, what is the source of what is liked and disliked?”</p>
<p>“Desire is the source of what is liked and disliked.”</p>
<p id="p57"><span class="parno">57</span>“But what is the source of desire?”</p>
<p>“Thought is the source of desire.”</p>
<hr>
<p id="p58"><span class="parno">58</span>“But what is the source of thought?”</p>
<p>“Concepts of identity that emerge from the proliferation of perceptions are the source of thoughts.”</p>
<hr>
<p id="p59"><span class="parno">59</span>“But how does a mendicant fittingly practice for the cessation of concepts of identity that emerge from the proliferation of perceptions?”</p>
<h3>2.2. Meditation on Feelings </h3>
<p id="p60"><span class="parno">60</span>“Lord of gods, there are two kinds of happiness, I say: that which you should cultivate, and that which you should not cultivate. There are two kinds of sadness, I say: that which you should cultivate, and that which you should not cultivate. There are two kinds of equanimity, I say: that which you should cultivate, and that which you should not cultivate.</p>
<p id="p61"><span class="parno">61</span>Why did I say that there are two kinds of happiness? Take a happiness of which you know: ‘When I cultivate this kind of happiness, unskillful qualities grow, and skillful qualities decline.’ You should not cultivate that kind of happiness. Take a happiness of which you know: ‘When I cultivate this kind of happiness, unskillful qualities decline, and skillful qualities grow.’ You should cultivate that kind of happiness. 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. That’s why I said there are two kinds of happiness.</p>
<p id="p62"><span class="parno">62</span>Why did I say that there are two kinds of sadness? Take a sadness of which you know: ‘When I cultivate this kind of sadness, unskillful qualities grow, and skillful qualities decline.’ You should not cultivate that kind of sadness. Take a sadness of which you know: ‘When I cultivate this kind of sadness, unskillful qualities decline, and skillful qualities grow.’ You should cultivate that kind of sadness. 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. That’s why I said there are two kinds of sadness.</p>
<p id="p63"><span class="parno">63</span>Why did I say that there are two kinds of equanimity? Take an equanimity of which you know: ‘When I cultivate this kind of equanimity, unskillful qualities grow, and skillful qualities decline.’ You should not cultivate that kind of equanimity. Take an equanimity of which you know: ‘When I cultivate this kind of equanimity, unskillful qualities decline, and skillful qualities grow.’ You should cultivate that kind of equanimity. 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. That’s why I said there are two kinds of equanimity.</p>
<p id="p64"><span class="parno">64</span>That’s how a mendicant fittlingly practices for the cessation of concepts of identity that emerge from the proliferation of perceptions.”</p>
<p>Such was the Buddha’s answer to Sakka. Delighted, Sakka approved and agreed with what the Buddha said, saying, “That’s so true, Blessed One! That’s so true, Holy One! </p>
<p>Hearing the Buddha’s answer, I’ve gone beyond doubt and got rid of indecision.”</p>
<h3>2.3. Restraint in the Monastic Code </h3>
<p id="p65"><span class="parno">65</span>And then Sakka asked another question:</p>
<hr>
<p id="p66"><span class="parno">66</span>“But dear sir, how does a mendicant practice for restraint in the monastic code?”</p>
<p>“Lord of gods, I say that there are two kinds of bodily behavior: that which you should cultivate, and that which you should not cultivate. I say that there are two kinds of verbal behavior: that which you should cultivate, and that which you should not cultivate. There are two kinds of search, I say: that which you should cultivate, and that which you should not cultivate.</p>
<p id="p67"><span class="parno">67</span>Why did I say that there are two kinds of bodily behavior? Take bodily conduct of which you know: ‘When I cultivate this kind of bodily conduct, unskillful qualities grow, and skillful qualities decline.’ You should not cultivate that kind of bodily conduct. Take bodily conduct of which you know: ‘When I cultivate this kind of bodily conduct, unskillful qualities decline, and skillful qualities grow.’ You should cultivate that kind of bodily conduct. That’s why I said there are two kinds of bodily behavior.</p>
<p id="p68"><span class="parno">68</span>Why did I say that there are two kinds of verbal behavior? You should not cultivate the kind of verbal behavior which causes unskillful qualities to grow while skillful qualities decline. And you should cultivate the kind of verbal behavior which causes unskillful qualities to decline while skillful qualities grow. That’s why I said there are two kinds of verbal behavior.</p>
<p id="p69"><span class="parno">69</span>Why did I say that there are two kinds of search? You should not cultivate the kind of search which causes unskillful qualities to grow while skillful qualities decline. And you should cultivate the kind of search which causes unskillful qualities to decline while skillful qualities grow. That’s why I said there are two kinds of search.</p>
<hr>
<p id="p70"><span class="parno">70</span>That’s how a mendicant practices for restraint in the monastic code.”</p>
<p>Such was the Buddha’s answer to Sakka. Delighted, Sakka approved and agreed with what the Buddha said, saying, “That’s so true, Blessed One! That’s so true, Holy One! </p>
<p>Hearing the Buddha’s answer, I’ve gone beyond doubt and got rid of indecision.”</p>
<h3>2.4. Sense Restraint </h3>
<p id="p71"><span class="parno">71</span>And then Sakka asked another question:</p>
<hr>
<p id="p72"><span class="parno">72</span>“But dear sir, how does a mendicant practice for restraint of the sense faculties?”</p>
<p>“Lord of gods, I say that there are two kinds of sight known by the eye: that which you should cultivate, and that which you should not cultivate. There are two kinds of sound known by the ear … smells known by the nose … tastes known by the tongue … touches known by the body … thoughts known by the mind: that which you should cultivate, and that which you should not cultivate.”</p>
<hr>
<p id="p73"><span class="parno">73</span>When the Buddha said this, Sakka said to him:</p>
<p id="p74"><span class="parno">74</span>“Sir, this is how I understand the detailed meaning of the Buddha’s brief statement: You should not cultivate the kind of sight known by the eye which causes unskillful qualities to grow while skillful qualities decline. And you should cultivate the kind of sight known by the eye which causes unskillful qualities to decline while skillful qualities grow. You should not cultivate the kind of sound, smell, taste, touch, or thought known by the mind which causes unskillful qualities to grow while skillful qualities decline. And you should cultivate the kind of thought known by the mind which causes unskillful qualities to decline while skillful qualities grow.</p>
<p id="p75"><span class="parno">75</span>Sir, that’s how I understand the detailed meaning of the Buddha’s brief statement. Hearing the Buddha’s answer, I’ve gone beyond doubt and got rid of indecision.”</p>
<p id="p76"><span class="parno">76</span>And then Sakka asked another question:</p>
<p id="p77"><span class="parno">77</span>“Dear sir, do all ascetics and brahmins have the same doctrine, ethics, desires, and attachments?”</p>
<hr>
<p>“No, lord of gods, they do not.”</p>
<hr>
<p id="p78"><span class="parno">78</span>“Why not?”</p>
<hr>
<p>“The world has many and diverse elements. Whatever element sentient beings insist on in this world of many and diverse elements, they obstinately stick to it, insisting that: ‘This is the only truth, other ideas are silly.’ That’s why not all ascetics and brahmins have the same doctrine, ethics, desires, and attachments.”</p>
<hr>
<p id="p79"><span class="parno">79</span>“Dear sir, have all ascetics and brahmins reached the ultimate end, the ultimate sanctuary, the ultimate spiritual life, the ultimate goal?”</p>
<p>“No, lord of gods, they have not.”</p>
<hr>
<p id="p80"><span class="parno">80</span>“Why not?”</p>
<p>“Those mendicants who are freed through the ending of craving have reached the ultimate end, the ultimate sanctuary, the ultimate spiritual life, the ultimate goal. That’s why not all ascetics and brahmins have reached the ultimate end, the ultimate sanctuary, the ultimate spiritual life, the ultimate goal.”</p>
<hr>
<p id="p81"><span class="parno">81</span>Such was the Buddha’s answer to Sakka. Delighted, Sakka approved and agreed with what the Buddha said, saying, “That’s so true, Blessed One! That’s so true, Holy One! Hearing the Buddha’s answer, I’ve gone beyond doubt and got rid of indecision.”</p>
<p id="p82"><span class="parno">82</span>And then Sakka asked another question:</p>
<hr>
<p id="p83"><span class="parno">83</span>“Passion, sir, is a disease, an abscess, a dart. Passion drags a person to be reborn in life after life. That’s why a person finds themselves in states high and low. Elsewhere, among other ascetics and brahmins, I wasn’t even given a chance to ask these questions that the Buddha has answered. The dart of doubt and uncertainty has lain within me for a long time, but the Buddha has plucked it out.”</p>
<hr>
<p id="p84"><span class="parno">84</span>“Lord of gods, do you recall having asked this question of other ascetics and brahmins?”</p>
<p>“I do, sir.”</p>
<p>“If you wouldn’t mind, lord of gods, tell me how they answered.”</p>
<hr>
<p>“It’s no trouble when someone such as the Blessed One is sitting here.”</p>
<p>“Well, speak then, lord of gods.”</p>
<p>“Sir, I approached those who I imagined were ascetics and brahmins living in the wilderness, in remote lodgings. But they could not answer, and they even questioned me in return: ‘What is the venerable’s name?’ So I answered them: ‘Dear sir, I am Sakka, lord of gods.’ So they asked me another question: ‘But lord of gods, what deed brought you to this position?’ So I taught them the Dhamma as I had learned and memorized it. And they were pleased with just that much: ‘We have seen Sakka, lord of gods! And he answered our questions!’ Invariably, they become my disciples, I don’t become theirs. But sir, I am the Buddha’s disciple, a stream-enterer, not liable to be reborn in the underworld, bound for awakening.”</p>
<h3>2.5. On Feeling Happy </h3>
<p id="p85"><span class="parno">85</span>“Lord of gods, do you recall ever feeling such joy and happiness before?”</p>
<hr>
<p>“I do, sir.”</p>
<p>“But how?”</p>
<hr>
<p id="p86"><span class="parno">86</span>“Once upon a time, sir, a battle was fought between the gods and the demons. In that battle the gods won and the demons lost. It occurred to me as victor, ‘Now the gods shall enjoy both the nectar of the gods and the nectar of the demons.’ 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. 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.”</p>
<p id="p87"><span class="parno">87</span>“But lord of gods, what reason do you see for speaking of such joy and happiness?”</p>
<p>“I see six reasons to speak of such joy and happiness, sir.</p>
<hr>
<div class="verse">
<p id="p88"><span class="parno">88</span>
While staying right here, <br>
remaining in the godly form, <br>
I have gained an extended life: <br>
know this, dear sir.</p>
</div>
<p id="p89"><span class="parno">89</span>This is the first reason.</p>
<hr>
<div class="verse">
<p id="p90"><span class="parno">90</span>
When I fall from the heavenly host, <br>
leaving behind the non-human life, <br>
I shall consciously go to a new womb, <br>
wherever my mind delights.</p>
</div>
<p id="p91"><span class="parno">91</span>This is the second reason.</p>
<div class="verse">
<p id="p92"><span class="parno">92</span>
Living happily under the guidance <br>
of the one of unclouded wisdom, <br>
I shall practice according to method, <br>
aware and mindful.</p>
</div>
<hr>
<p id="p93"><span class="parno">93</span>This is the third reason.</p>
<div class="verse">
<p id="p94"><span class="parno">94</span>
And if awakening should arise <br>
as I practice according to the method, <br>
I shall live as one who understands, <br>
and my end shall come right there.</p>
</div>
<hr>
<p id="p95"><span class="parno">95</span>This is the fourth reason.</p>
<div class="verse">
<p id="p96"><span class="parno">96</span>
When I fall from the human realm, <br>
leaving behind the human life, <br>
I shall become a god again, <br>
in the supreme heaven realm.</p>
</div>
<hr>
<p id="p97"><span class="parno">97</span>This is the fifth reason.</p>
<div class="verse">
<p id="p98"><span class="parno">98</span>
They are the finest of gods, <br>
the glorious Akaniṭṭhas. <br>
So long as my final life goes on, <br>
there my home will be.</p>
</div>
<hr>
<p id="p99"><span class="parno">99</span>This is the sixth reason.</p>
<hr>
<p id="p100"><span class="parno">100</span>Seeing these six reasons I speak of such joy and happiness.</p>
<div class="verse">
<p id="p101"><span class="parno">101</span>
My wishes unfulfilled, <br>
doubting and undecided, <br>
I wandered for such a long time, <br>
in search of the Realized One.</p>
<p id="p102"><span class="parno">102</span>
I imagined that ascetics <br>
living in seclusion <br>
must surely be awakened, <br>
so I went to sit near them.</p>
<p id="p103"><span class="parno">103</span>
‘How is there success? <br>
How is there failure?’ <br>
But they couldn’t answer such questions <br>
about the path and practice.</p>
<p id="p104"><span class="parno">104</span>
And when they found out that I <br>
was Sakka, come from the gods, <br>
they questioned me instead about <br>
the deed that brought me to this state.</p>
<p id="p105"><span class="parno">105</span>
I taught them the Dhamma <br>
as I had learned it among men. <br>
They were delighted with that, saying: <br>
‘We’ve seen Vāsava!’</p>
<p id="p106"><span class="parno">106</span>
Now since I’ve seen the Buddha, <br>
who helps us overcome doubt, <br>
today, free of fear, <br>
I pay homage to the awakened one.</p>
<p id="p107"><span class="parno">107</span>
Destroyer of the dart of craving, <br>
the Buddha is unrivaled. <br>
I bow to the great hero, <br>
the Buddha, Kinsman of the Sun.</p>
<p id="p108"><span class="parno">108</span>
Just as Brahmā is worshipped <br>
by the gods, dear sir, <br>
today we shall worship you — <br>
come, let us bow to you!</p>
<p id="p109"><span class="parno">109</span>
You alone are the Awakened! <br>
You are the Teacher supreme! <br>
In the world with its gods, <br>
there is no-one like you.”</p>
</div>
<hr>
<p id="p110"><span class="parno">110</span>Then Sakka addressed the fairy Pañcasikha, “Dear Pañcasikha, you were very helpful to me, since you first charmed the Buddha, after which I went to see him. 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.”</p>
<p id="p111"><span class="parno">111</span>Then Sakka, touching the ground with his hand, was inspired to exclaim three times:</p>
<p id="p112"><span class="parno">112</span>“Homage to that Blessed One, the perfected one, the fully awakened Buddha!</p>
<p id="p113"><span class="parno">113</span>Homage to that Blessed One, the perfected one, the fully awakened Buddha!</p>
<p id="p114"><span class="parno">114</span>Homage to that Blessed One, the perfected one, the fully awakened Buddha!”</p>
<hr>
<p id="p115"><span class="parno">115</span>And while this discourse was being spoken, the stainless, immaculate vision of the Dhamma arose in Sakka, lord of gods: “Everything that has a beginning has an end.” And also for another 80, 000 deities.</p>
<p>Such were the questions Sakka was invited to ask, and which were answered by the Buddha. And that’s why the name of this discussion is “Sakka’s Questions”.</p>
</div>
<div lang="pi">
<p><span class="parno">1</span>Evaṁ me sutaṁ — ekaṁ samayaṁ bhagavā magadhesu viharati, pācīnato rājagahassa ambasaṇḍā nāma brāhmaṇagāmo, tassuttarato vediyake pabbate indasālaguhāyaṁ. </p>
<p>Tena kho pana samayena sakkassa devānamindassa ussukkaṁ udapādi bhagavantaṁ dassanāya. Atha kho sakkassa devānamindassa etadahosi: "kahaṁ nu kho bhagavā etarahi viharati arahaṁ sammāsambuddho"ti? </p>
<p>Addasā kho sakko devānamindo bhagavantaṁ magadhesu viharantaṁ pācīnato rājagahassa ambasaṇḍā nāma brāhmaṇagāmo, tassuttarato vediyake pabbate indasālaguhāyaṁ. Disvāna deve tāvatiṁse āmantesi: "ayaṁ, mārisā, bhagavā magadhesu viharati, pācīnato rājagahassa ambasaṇḍā nāma brāhmaṇagāmo, tassuttarato vediyake pabbate indasālaguhāyaṁ. Yadi pana, mārisā, mayaṁ taṁ bhagavantaṁ dassanāya upasankameyyāma arahantaṁ sammāsambuddhan"ti? </p>
<p>"Evaṁ, bhaddantavā"ti kho devā tāvatiṁsā sakkassa devānamindassa paccassosuṁ.</p>
<hr>
<p><span class="parno">2</span>Atha kho sakko devānamindo pañcasikhaṁ <span class="var" title="gandhabbaputtaṁ (s1–3, km, pts1)" id="note392">gandhabbadevaputtaṁ</span> āmantesi: "ayaṁ, tāta pañcasikha, bhagavā magadhesu viharati pācīnato rājagahassa ambasaṇḍā nāma brāhmaṇagāmo, tassuttarato vediyake pabbate indasālaguhāyaṁ. Yadi pana, tāta pañcasikha, mayaṁ taṁ bhagavantaṁ dassanāya upasankameyyāma arahantaṁ sammāsambuddhan"ti? </p>
<p>"Evaṁ, bhaddantavā"ti kho pañcasikho gandhabbadevaputto sakkassa devānamindassa paṭissutvā beluvapaṇḍuvīṇaṁ ādāya sakkassa devānamindassa anucariyaṁ upāgami.</p>
<p><span class="parno">3</span>Atha kho sakko devānamindo devehi tāvatiṁsehi parivuto pañcasikhena gandhabbadevaputtena purakkhato — seyyathāpi nāma balavā puriso samiñjitaṁ vā bāhaṁ pasāreyya pasāritaṁ vā bāhaṁ samiñjeyya; evameva — devesu tāvatiṁsesu antarahito magadhesu pācīnato rājagahassa ambasaṇḍā nāma brāhmaṇagāmo, tassuttarato vediyake pabbate paccuṭṭhāsi.</p>
<hr>
<p>Tena kho pana samayena vediyako pabbato atiriva obhāsajāto hoti ambasaṇḍā ca brāhmaṇagāmo yathā taṁ devānaṁ devānubhāvena. Apissudaṁ parito gāmesu manussā evamāhaṁsu: "ādittassu nāmajja vediyako pabbato <span class="var" title="jhāyatissu (bj) | jhāyatassu (s1–3, km) | pajjhāyitassu (pts1)" id="note393">jhāyatisu</span> nāmajja vediyako pabbato <span class="var" title="jālatissu (bj) | jalatassu (s1–3, km) | jalitassu (pts1)" id="note394">jalatisu</span>. Nāmajja vediyako pabbato. Kiṁsu nāmajja vediyako pabbato atiriva obhāsajāto ambasaṇḍā ca brāhmaṇagāmo"ti; saṁviggā lomahaṭṭhajātā ahesuṁ.</p>
<p><span class="parno">4</span>Atha kho sakko devānamindo pañcasikhaṁ gandhabbadevaputtaṁ āmantesi: "durupasankamā kho, tāta pañcasikha, tathāgatā mādisena, jhāyī jhānaratā, <span class="var" title="tadanantara (bj) | tadanantaraṁ (s1–3, km, pts1, mr)" id="note395">tadantaraṁ</span> paṭisallīnā. Yadi pana tvaṁ, tāta pañcasikha, bhagavantaṁ paṭhamaṁ pasādeyyāsi, tayā, tāta, paṭhamaṁ pasāditaṁ pacchā mayaṁ taṁ bhagavantaṁ dassanāya upasankameyyāma arahantaṁ sammāsambuddhan"ti. </p>
<p>"Evaṁ, bhaddantavā"ti kho pañcasikho gandhabbadevaputto sakkassa devānamindassa paṭissutvā beluvapaṇḍuvīṇaṁ ādāya yena indasālaguhā tenupasankami; upasankamitvā: "ettāvatā me bhagavā neva atidūre bhavissati nāccāsanne, saddañca me sossatī"ti — ekamantaṁ aṭṭhāsi.</p>
<h3>1. Pañca­sikhagītagāthā</h3>
<p><span class="parno">5</span>Ekamantaṁ ṭhito kho pañcasikho gandhabbadevaputto <span class="var" title="veḷuvapaṇḍuvīṇaṁ ādāya (s1–3, km)" id="note396">beluvapaṇḍuvīṇaṁ</span> assāvesi, imā ca gāthā abhāsi buddhūpasañhitā dhammūpasañhitā saṁghūpasañhitā arahantūpasañhitā kāmūpasañhitā:</p>
<hr>
<div class="verse">
<p><span class="parno">6</span>
"Vande te pitaraṁ bhadde,
<br>timbaruṁ sūriyavacchase;
<br>Yena jātāsi kalyāṇī,
<br>ānandajananī mama.</p>
<p><span class="parno">7</span>
Vātova sedataṁ kanto,
<br>pānīyaṁva pipāsato;
<br>Angīrasi piyāmesi,
<br>dhammo arahatāmiva.</p>
<p><span class="parno">8</span>
Āturasseva bhesajjaṁ,
<br>bhojanaṁva jighacchato;
<br>Parinibbāpaya maṁ bhadde,
<br>jalantamiva vārinā.</p>
<p><span class="parno">9</span>
Sītodakaṁ pokkharaṇiṁ,
<br>yuttaṁ kiñjakkhareṇunā;
<br>Nāgo ghammābhitattova,
<br>ogāhe te thanūdaraṁ.</p>
<p><span class="parno">10</span>
Accankusova nāgova,
<br>jitaṁ me tuttatomaraṁ;
<br>Kāraṇaṁ nappajānāmi,
<br>sammatto lakkhaṇūruyā.</p>
<p><span class="parno">11</span>
Tayi gedhitacittosmi,
<br>cittaṁ vipariṇāmitaṁ;
<br>Paṭigantuṁ na sakkomi,
<br>vankaghastova ambujo.</p>
<p><span class="parno">12</span>
Vāmūru saja maṁ bhadde,
<br>saja maṁ mandalocane;
<br>Palissaja maṁ kalyāṇi,
<br>etaṁ me abhipatthitaṁ.</p>
<p><span class="parno">13</span>
Appako vata me santo,
<br>kāmo vellitakesiyā;
<br>Anekabhāvo samuppādi,
<br>arahanteva dakkhiṇā.</p>
<p><span class="parno">14</span>
Yaṁ me atthi kataṁ puññaṁ,
<br>arahantesu tādisu;
<br>Taṁ me sabbangakalyāṇi,
<br>tayā saddhiṁ vipaccataṁ.</p>
<p><span class="parno">15</span>
Yaṁ me atthi kataṁ puññaṁ,
<br>asmiṁ pathavimaṇḍale;
<br>Taṁ me sabbangakalyāṇi,
<br>tayā saddhiṁ vipaccataṁ.</p>
<p><span class="parno">16</span>
Sakyaputtova jhānena,
<br>ekodi nipako sato;
<br>Amataṁ muni <span class="var" title="jigiṁsāno (bj, s1–3, km, pts1)" id="note397">jigīsāno</span>,
<br>tamahaṁ sūriyavacchase.</p>
<p><span class="parno">17</span>
Yathāpi muni nandeyya,
<br>patvā sambodhimuttamaṁ;
<br>Evaṁ nandeyyaṁ kalyāṇi,
<br>missībhāvaṁ gato tayā.</p>
<p><span class="parno">18</span>
Sakko ce me varaṁ dajjā,
<br>tāvatiṁsānamissaro;
<br>Tāhaṁ bhadde vareyyāhe,
<br>evaṁ kāmo daḷho mama.</p>
<p><span class="parno">19</span>
Sālaṁva na ciraṁ phullaṁ,
<br>pitaraṁ te sumedhase;
<br>Vandamāno namassāmi,
<br>yassāsetādisī pajā"ti.</p>
</div>
<p><span class="parno">20</span>Evaṁ vutte, bhagavā pañcasikhaṁ gandhabbadevaputtaṁ etadavoca: "saṁsandati kho te, pañcasikha, tantissaro gītassarena, gītassaro ca tantissarena; <span class="var" title="neva pana (s1–3, km)" id="note398">na ca pana</span> te, pañcasikha, tantissaro gītassaraṁ ativattati, gītassaro ca tantissaraṁ. Kadā saṁyūḷhā pana te, pañcasikha, imā gāthā buddhūpasañhitā dhammūpasañhitā saṁghūpasañhitā arahantūpasañhitā kāmūpasañhitā"ti? </p>
<hr>
<p>"Ekamidaṁ, bhante, samayaṁ bhagavā uruvelāyaṁ viharati najjā nerañjarāya tīre ajapāla­nigrodhe paṭhamā­bhisambuddho. Tena kho panāhaṁ, bhante, samayena bhaddā nāma sūriyavacchasā timbaruno gandhabbarañño dhītā, tamabhikankhāmi. Sā kho pana, bhante, bhaginī parakāminī hoti; sikhaṇḍī nāma mātalissa sangāhakassa putto, tamabhikankhati. Yato kho ahaṁ, bhante, taṁ bhaginiṁ nālatthaṁ kenaci pariyāyena. Athāhaṁ beluvapaṇḍuvīṇaṁ ādāya yena timbaruno gandhabbarañño nivesanaṁ tenupasankamiṁ; upasankamitvā beluvapaṇḍuvīṇaṁ assāvesiṁ, imā ca gāthā abhāsiṁ buddhūpasañhitā dhammūpasañhitā saṁghūpasañhitā arahantūpasañhitā kāmūpasañhitā – </p>
<p class="verse"><span class="parno">21</span>Vande te pitaraṁ bhadde,
<br>timbaruṁ sūriyavacchase;
<br>Yena jātāsi kalyāṇī,
<br>ānandajananī mama.</p>
<p class="endsutta"> … pe …</p>
<p class="verse"><span class="parno">22</span>Sālaṁva na ciraṁ phullaṁ,
<br>pitaraṁ te sumedhase;
<br>Vandamāno namassāmi,
<br>yassāsetādisī pajāti.</p>
<hr>
<p><span class="parno">23</span>Evaṁ vutte, bhante, bhaddā sūriyavacchasā maṁ etadavoca: 'na kho me, mārisa, so bhagavā sammukhā diṭṭho, api ca sutoyeva me so bhagavā devānaṁ tāvatiṁsānaṁ sudhammāyaṁ sabhāyaṁ upanaccantiyā. Yato kho tvaṁ, mārisa, taṁ bhagavantaṁ kittesi, hotu no ajja samāgamo'ti. Soyeva no, bhante, tassā bhaginiyā saddhiṁ samāgamo ahosi. Na ca dāni tato pacchā"ti.</p>
<h3>2. Sakkūpasankama</h3>
<p><span class="parno">24</span>Atha kho sakkassa devānamindassa etadahosi: "paṭisammodati pañcasikho gandhabbadevaputto bhagavatā, bhagavā ca pañcasikhenā"ti. </p>
<p>Atha kho sakko devānamindo pañcasikhaṁ gandhabbadevaputtaṁ āmantesi: "abhivādehi me tvaṁ, tāta pañcasikha, bhagavantaṁ: 'sakko, bhante, devānamindo sāmacco saparijano bhagavato pāde sirasā vandatī'"ti. </p>
<p>"Evaṁ, bhaddantavā"ti kho pañcasikho gandhabbadevaputto sakkassa devānamindassa paṭissutvā bhagavantaṁ abhivādeti: "sakko, bhante, devānamindo sāmacco saparijano bhagavato pāde sirasā vandatī"ti. </p>
<p>"Evaṁ sukhī hotu, pañcasikha, sakko devānamindo sāmacco saparijano; sukhakāmā hi devā manussā asurā nāgā gandhabbā ye caññe santi puthukāyā"ti.</p>
<hr>
<p><span class="parno">25</span>Evañca pana tathāgatā evarūpe mahesakkhe yakkhe abhivadanti. Abhivadito sakko devānamindo bhagavato indasālaguhaṁ pavisitvā bhagavantaṁ abhivādetvā ekamantaṁ aṭṭhāsi. Devāpi tāvatiṁsā indasālaguhaṁ pavisitvā bhagavantaṁ abhivādetvā ekamantaṁ aṭṭhaṁsu. Pañcasikhopi gandhabbadevaputto indasālaguhaṁ pavisitvā bhagavantaṁ abhivādetvā ekamantaṁ aṭṭhāsi.</p>
<p><span class="parno">26</span>Tena kho pana samayena indasālaguhā visamā santī samā samapādi, sambādhā santī <span class="var" title="uruddhā (s1–3, km) | uruddā (mr)" id="note399">urundā</span> samapādi, andhakāro guhāyaṁ antaradhāyi, āloko udapādi yathā taṁ devānaṁ devānubhāvena.</p>
<p><span class="parno">27</span>Atha kho bhagavā sakkaṁ devānamindaṁ etadavoca: "acchariyamidaṁ āyasmato kosiyassa, abbhutamidaṁ āyasmato kosiyassa tāva bahukiccassa bahukaraṇīyassa yadidaṁ idhāgamanan"ti. </p>
<p>"Cirapaṭikāhaṁ, bhante, bhagavantaṁ dassanāya upasankamitukāmo; api ca devānaṁ tāvatiṁsānaṁ kehici <span class="var" title="kehici (s1–3, km)" id="note400">kehici</span> kiccakaraṇīyehi byāvaṭo; evāhaṁ nāsakkhiṁ bhagavantaṁ dassanāya upasankamituṁ. Ekamidaṁ, bhante, samayaṁ bhagavā sāvatthiyaṁ viharati salaḷāgārake. Atha khvāhaṁ, bhante, sāvatthiṁ agamāsiṁ bhagavantaṁ dassanāya.</p>
<p>Tena kho pana, bhante, samayena bhagavā aññatarena samādhinā nisinno hoti, <span class="var" title="bhuñjatī (bj) | bhujagī (s1–3, km) | bhuñjati (pts1)" id="note401">bhūjati</span> ca nāma vessavaṇassa mahārājassa paricārikā bhagavantaṁ paccupaṭṭhitā hoti, pañjalikā namassamānā tiṭṭhati. </p>
<p>Atha khvāhaṁ, bhante, bhūjatiṁ etadavocaṁ: 'abhivādehi me tvaṁ, bhagini, bhagavantaṁ: "sakko, bhante, devānamindo sāmacco saparijano bhagavato pāde sirasā vandatī"'ti. </p>
<p>Evaṁ vutte, bhante, sā bhūjati maṁ etadavoca: 'akālo kho, mārisa, bhagavantaṁ dassanāya; paṭisallīno bhagavā'ti. </p>
<p>'Tena hi, bhagini, yadā bhagavā tamhā samādhimhā vuṭṭhito hoti, atha mama vacanena bhagavantaṁ abhivādehi: "sakko, bhante, devānamindo sāmacco saparijano bhagavato pāde sirasā vandatī"'ti. Kacci me sā, bhante, bhaginī bhagavantaṁ abhivādesi? Sarati bhagavā tassā bhaginiyā vacanan"ti? </p>
<p>"Abhivādesi maṁ sā, devānaminda, bhaginī, sarāmahaṁ tassā bhaginiyā vacanaṁ. Api cāhaṁ <span class="var" title="cakkanemisaddena (s1–3, km)" id="note402">āyasmato nemisaddena</span> tamhā samādhimhā vuṭṭhito"ti.</p>
<hr>
<p>"Ye te, bhante, devā amhehi paṭhamataraṁ tāvatiṁsakāyaṁ upapannā, tesaṁ me sammukhā sutaṁ sammukhā paṭiggahitaṁ: 'yadā tathāgatā loke uppajjanti arahanto sammāsambuddhā, dibbā kāyā paripūrenti, hāyanti asurakāyā'ti. Taṁ me idaṁ, bhante, sakkhidiṭṭhaṁ yato tathāgato loke uppanno arahaṁ sammāsambuddho, dibbā kāyā paripūrenti, hāyanti asurakāyāti.</p>
<h4>2.1. Gopakavatthu</h4>
<p><span class="parno">28</span>Idheva, bhante, kapilavatthusmiṁ gopikā nāma sakyadhītā ahosi buddhe pasannā dhamme pasannā saṁghe pasannā sīlesu paripūrakārinī. Sā <span class="var" title="itthicittaṁ (s1, pts1) | itthīcittaṁ (s2, s3, km)" id="note403">itthittaṁ</span> virājetvā <span class="var" title="purisacittaṁ (s1–3, km, pts1)" id="note404">purisattaṁ</span> bhāvetvā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapannā. Devānaṁ tāvatiṁsānaṁ sahabyataṁ amhākaṁ puttattaṁ ajjhupagatā. Tatrapi naṁ evaṁ jānanti: 'gopako devaputto, gopako devaputto'ti. </p>
<hr>
<p>Aññepi, bhante, tayo bhikkhū bhagavati brahmacariyaṁ caritvā hīnaṁ gandhabbakāyaṁ upapannā. Te pañcahi kāmaguṇehi samappitā samangībhūtā paricārayamānā amhākaṁ upaṭṭhānaṁ āgacchanti amhākaṁ pāricariyaṁ. </p>
<hr>
<p>Te amhākaṁ upaṭṭhānaṁ āgate amhākaṁ pāricariyaṁ gopako devaputto paṭicodesi: 'kutomukhā nāma tumhe, mārisā, tassa bhagavato dhammaṁ <span class="var" title="assutthā (bj) | āyūhittha (s1–3, km) | assutvā (pts1)" id="note405">assuttha</span> — ahañhi nāma itthikā samānā buddhe pasannā dhamme pasannā saṁghe pasannā sīlesu paripūrakārinī itthittaṁ virājetvā purisattaṁ bhāvetvā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapannā, devānaṁ tāvatiṁsānaṁ sahabyataṁ sakkassa devānamindassa puttattaṁ ajjhupagatā. Idhāpi maṁ evaṁ jānanti: "gopako devaputto gopako devaputto"ti. Tumhe pana, mārisā, bhagavati brahmacariyaṁ caritvā hīnaṁ gandhabbakāyaṁ upapannā. Duddiṭṭharūpaṁ vata bho addasāma, ye mayaṁ addasāma sahadhammike hīnaṁ gandhabbakāyaṁ upapanne'ti. </p>
<p>Tesaṁ, bhante, gopakena devaputtena paṭicoditānaṁ dve devā diṭṭheva dhamme satiṁ paṭilabhiṁsu kāyaṁ brahmapurohitaṁ, eko pana devo kāme ajjhāvasi.</p>
<hr>
<div class="verse">
<p><span class="parno">29</span>'Upāsikā cakkhumato ahosiṁ,
<br>Nāmampi mayhaṁ ahu "gopikā"ti;
<br>Buddhe ca dhamme ca abhippasannā,
<br>Saṅghañcupaṭṭhāsiṁ pasannacittā.</p>
<p><span class="parno">30</span>Tasseva buddhassa sudhammatāya,
<br>Sakkassa puttomhi mahānubhāvo;
<br>Mahājutīko tidivūpapanno,
<br>Jānanti maṁ idhāpi "gopako"ti.</p>
<p><span class="parno">31</span>Athaddasaṁ bhikkhavo diṭṭhapubbe,
<br>Gandhabbakāyūpagate vasīne;
<br>Imehi te gotamasāvakāse,
<br>Ye ca mayaṁ pubbe manussabhūtā.</p>
<p><span class="parno">32</span>Annena pānena upaṭṭhahimhā,
<br>Pādūpasangayha sake nivesane;
<br>Kutomukhā nāma ime bhavanto,
<br><span class="var" title="buddhassa dhammaṁ na paṭiggahesuṁ (s1–3, km, pts1)" id="note406">Buddhassa dhammāni paṭiggahesuṁ</span>.</p>
<p><span class="parno">33</span>Paccattaṁ veditabbo hi dhammo,
<br>Sudesito cakkhumatānubuddho;
<br>Ahañhi tumheva upāsamāno,
<br>Sutvāna ariyāna subhāsitāni.</p>
<p><span class="parno">34</span>Sakkassa puttomhi mahānubhāvo,
<br>Mahājutīko tidivūpapanno;
<br>Tumhe pana seṭṭhamupāsamānā,
<br>Anuttaraṁ brahmacariyaṁ caritvā.</p>
<p><span class="parno">35</span>Hīnaṁ kāyaṁ upapannā bhavanto,
<br>Anānulomā bhavatūpapatti;
<br>Duddiṭṭharūpaṁ vata addasāma,
<br>Sahadhammike hīnakāyūpapanne.</p>
<p><span class="parno">36</span>Gandhabbakāyūpagatā bhavanto,
<br>Devānamāgacchatha pāricariyaṁ;
<br>Agāre vasato mayhaṁ,
<br>Imaṁ passa visesataṁ.</p>
<p><span class="parno">37</span>Itthī hutvā svajja pumomhi devo,
<br>Dibbehi kāmehi samangibhūto';
<br>Te coditā gotamasāvakena,
<br>Saṁvegamāpādu samecca gopakaṁ.</p>
<p><span class="parno">38</span>'Handa <span class="var" title="byāyamāma (bj) | vigāyāma (s1–3, km) | vitāyāma (pts1)" id="note407">viyāyāma</span> <span class="var" title="viyāyamāma (bj, s1–3, km, pts1)" id="note408">byāyāma</span>,
<br>Mā no mayaṁ parapessā ahumhā';
<br>Tesaṁ duve vīriyamārabhiṁsu,
<br>Anussaraṁ gotamasāsanāni.</p>
<p><span class="parno">39</span>Idheva cittāni virājayitvā,
<br>Kāmesu ādīna­vamaddasaṁsu;
<br>Te kāmasaṁyojanabandhanāni,
<br>Pāpimayogāni duraccayāni.</p>
<p><span class="parno">40</span>Nāgova <span class="var" title="sandānaguṇāni (bj, pts1) | santāni guṇāni (s1–3, km)" id="note409">sannāni guṇāni</span> chetvā,
<br>Deve tāvatiṁse atikkamiṁsu;
<br>Saindā devā sapajāpatikā,
<br>Sabbe sudhammāya sabhāyupaviṭṭhā.</p>
<p><span class="parno">41</span>Tesaṁ nisinnānaṁ abhikkamiṁsu,
<br>Vīrā virāgā virajaṁ karontā;
<br>Te disvā saṁvegamakāsi vāsavo,
<br>Devābhibhū devagaṇassa majjhe.</p>
<p><span class="parno">42</span>'Imehi te hīnakāyūpapannā,
<br>Deve tāvatiṁse abhikkamanti';
<br>Saṁvegajātassa vaco nisamma,
<br>So gopako vāsavamajjhabhāsi.</p>
<p><span class="parno">43</span>'Buddho janindatthi manussaloke,
<br>Kāmābhibhū sakyamunīti ñāyati;
<br>Tasseva te puttā satiyā vihīnā,
<br>Coditā mayā te satimajjhalatthuṁ'.</p>
<p><span class="parno">44</span>Tiṇṇaṁ tesaṁ <span class="var" title="vasīnettha (bj) | avasinettha (s1–3, km) | avasīnettha (pts1)" id="note410">āvasinettha</span> eko,
<br>Gandhabbakāyūpagato vasīno;