A God Consults the Buddha

1Thus have I heard.[n.579] Another Sutta with a mythological background, and some truly remarkable features, including the amazing conceit of having Pañcasikha the gandhabba attract the Buddha’s attention by means of a love-song! But all this should not blind us to the fact that some deep matters are discussed in the body of the Sutta — just a little like those later Sutras in which the Lord discussed the mysteries of the Prajñāpāramitā with Subhuti against a gorgeous mythological backdrop. Once the Lord was staying in Magadha, to the east of Rājagaha, by a Brahmin village called Ambasaṇḍā, to the north of the village on Mount Vediya, in the Indasāla Cave.[n.580] RD disbelieves in any original association of this cave and tree with the god Indra (who is, or is not exactly, identical with the Sakka we meet here). The cave was still inhabited at the time of the visit of the Chinese pilgrim Fa-hsien (ca. 405 C.E.), but by the time of Hsüan-tsang (ca. 630) it was deserted. And at that time Sakka, lord of the gods,[n.581] Sakka is the ruler of the Thirty-Three Gods, in a heaven which still belongs to the Realm of Sense-Desires (kāmāvacara), above that of the Four Great Kings but far below the Realm of Brahmā – actually quite a lowly position in the Buddhist scheme of things (see Introduction, p. 41). RD has a useful summary of information about him in the introduction to this Sutta, with a list of his titles and a discussion of the question of how far he can be identified with Indra. felt a strong desire to see the Lord. And Sakka thought: 'Where is the Blessed Lord, the fully-enlightened Buddha, now staying?' Then, perceiving where the Lord was, Sakka said to the Thirty-Three Gods: 'Gentlemen, the Blessed Lord is staying in Magadha…in the Indasāla Cave. How would it be if we were to go and visit the Lord?' 'Very good, Lord, and may good fortune go with you', replied the Thirty-Three Gods.

2Then Sakka said to Pañcasikha of the gandhabbas: 'The Blessed Lord is staying in Magadha…in the Indasāla Cave. I propose to go to visit him.' 'Very good, Lord', said Pañcasikha and, taking his yellow beluva-wood lute,[n.582] The vīnā is better known in the West today by its Indian name than it was in RD's time. RD mistakenly calls it a lyre, but it is definitely a kind of lute. The author of the article beluva in PED calls it a flute (and the mistake is repeated under pandu, so is not, apparently, a misprint). It would surely have been beyond the powers of Pañcasikha, or of Krishna himself, to accompany his own song on the flute! he followed in attendance on Sakka.

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3And, just as swiftly as a strong man might stretch forth his flexed arm, or flex it again, Sakka, surrounded by the Thirty-Three Gods and attended by Pañcasikha, vanished from the heaven of the Thirty-Three and appeared in Magadha…on Mount Vediya.

Then a tremendous light shone over Mount Vediya, illuminating the village of Ambasaṇḍā — so great was the power of the gods — so that in the surrounding villages they were saying: 'Look, Mount Vediya is on fire today — it's burning — it's in flames! What is the matter, that Mount Vediya and Ambasaṇḍā are lit up like this?' and they were so terrified that their hair stood on end.

4Then Sakka said: 'Pañcasikha, it is hard for the likes of us to get near the Tathāgatas when they are enjoying the bliss of meditation,[n.583] Jhāna, according to Sakka, but he would scarcely have known what kind of meditation the Tathāgata was practising! and therefore withdrawn. But if you, Pañcasikha, were first to attract[n.584] Pasādeyyāsi: 'please, attract, charm'. Not the most appropriate term (RD has 'win overʹ), but suited to Pancasikhaʹs talents. the ear of the Blessed Lord, then we might afterwards be able to approach and see the Blessed Lord, the fully-enlightened Buddha.' 'Very good, Lord', said Pañcasikha and, taking his yellow beluva-wood lute, he approached the Indasāla Cave. Thinking: 'As far as this is neither too far nor too near to the Lord, and he will hear my voice', he stood to one side.

Verses

5Then, to the strains of his lute, he sang these verses extolling the Buddha, the Dhamma, the Arahants, and love:[n.585] RD draws attention to similar things in the Mahābhārata and elsewhere in Indian literature, without commenting on the extreme oddity of its occurrence here!

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6'Lady, your father Timbarū greet,
Oh Sunshine[n.586] The meaning of Suriyavaccasa (cf. DN 20.10). fair, I give him honour due,
By whom was sired a maid as fair as you
Who are the cause of all my heart's delight.

7Delightful as the breeze to one who sweats,
Or as a cooling draught to one who thirsts,
Your radiant beauty is to me as dear
As the Dhamma is to Arahants.

8Just as medicine to him who's ill,
Or nourishment to one who's starving still,
Bring me, gracious lady, sweet release
With water cool from my consuming flames.

9The elephant, oppressed by summer heat,[n.587] Elephants do indeed suffer from the heat, and have to be kept cool.
Seeks out a lotus-pool upon which float
Petals and pollen of that flower,
So into your bosom sweet I'd plunge.

10As an elephant, urged by the goad,
Pays no heed to pricks of lance and spear,
So I, unheeding, know not what I do,
Intoxicated by your beauteous form.

11By you my heart is tightly bound in bonds,
All my thoughts are quite transformed, and I
Can no longer find my former course:
I'm like a fish that's caught on baited hook.

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12–14Come, embrace me, maiden fair of thighs,[n.588] This epithet omitted by Mrs. Rhys Davids in her translation.
Seize and hold me with your lovely eyes,
Take me in your arms, it's all I ask!
My desire was slight at first, O maid
Of waving tresses, but it grew apace,
As grow the gifts that Arahants receive.

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15Whatever merit I have gained by gifts
To those Noble Ones, may my reward
When it ripens, be your love, most fair!

16As the Sakyans' Son in jhāna rapt
Intent and mindful, seeks the deathless goal,
Thus intent I seek your love, my Sun!

17Just as that Sage would be rejoiced, if he
Were to gain supreme enlightenment,
So I'd rejoice to be made one with you.[n.589] As we see below, this was supposedly composed just prior to Gotama's enlightenment, though this conflicts with the just previous mention of Arahants!

18If Sakka, Lord of Three-and-Thirty Gods
Were perchance to grant a boon to me,
It's you I'd crave, my love for you's so strong.

19Your father, maid so wise, I venerate
Like a sāl-tree fairly blossoming,
For his offspring's sake, so sweet and fair.'

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20When he heard this, the Lord said: ′Pañcasikha, the sound of your strings blends so well with your song, and your song with the strings, that neither prevails excessively over the other.[n.590] The Buddha refrains from rebuking Pañcasikha for his somewhat inappropriate song, and pays him a neat compliment. In the 'household life' Gotama must have heard many love-songs, even if we disregard all the legends of his upbringing. When did you compose these verses on the Buddha, the Dhamma, the Arahants, and love?' 'Lord, it was when the Blessed Lord was staying on the bank of the River Nerañjarā, under the goatherd's banyan tree prior to his enlightenment. At that time I fell in love with the lady Bhaddā, bright as the sun, the daughter of King Timbarū of the gandhabbas. But the lady was in love with somebody else. It was Sikhaddi, the son of Mātali the charioteer, whom she favoured. And when I found that I could not win the lady by any manner of means, I took my yellow beluva-wood lute and went to the home of King Timbarū of the gandhabbas, and there I sang these verses:

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21'Lady, your father Timbarū greet,
Oh Sunshine fair, I give him honour due,
By whom was sired a maid as fair as you
Who are the cause of all my heart's delight.

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22Your father, maid so wise, I venerate
Like a sāl-tree fairly blossoming,
For his offspring's sake, so sweet and fair.'

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23'And, Lord, having heard the verses the lady Bhaddā Suriyavaccasā said to me: "Sir, I have not personally seen that Blessed Lord, though I heard of him when I went to the Sudhammā Hall of the Thirty-Three Gods to dance. And since, sir, you praise that Blessed Lord so highly, let us meet today." And so, Lord, I met the lady, not then but later.'

Sakka

24Then Sakka thought: 'Pañcasikha and the Lord are in friendly conversation', so he called to Pañcasikha: 'My dear Pañcasikha, salute the Blessed Lord from me, saying: "Lord, Sakka, king of the gods, together with his ministers and followers, pays homage at the feet of the Blessed Lord."' 'Very good, Lord', said Pañcasikha, and did so.

25′Pañcasikha, may Sakka, king of the gods, his ministers and followers be happy, for they all desire happiness: devas, humans, asuras, nāgas, gandhabbas, and whatever other groups of beings there are!' for that is the way the Tathāgatas greet such mighty beings. After this greeting, Sakka entered the Indasāla Cave, saluted the Lord, and stood to one side, and the Thirty-Three Gods, with Pañcasikha, did the same.

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26Then in the Indasāla Cave the rough passages became smooth, the narrow parts became wide, and in the pitch-dark cavern it became bright, owing to the power of the devas.

27Then the Lord said to Sakka: 'It is wonderful, it is marvellous that the Venerable Kosiya,[n.591] rA title or name of Indra, used politely as, e.g., Vasetthas in DN 16,5.19, etc. with so much, so many things to do, should come here!' 'Lord, I have long wished to visit the Blessed Lord, but I have always been so busy on behalf of the Thirty-Three that I was unable to come. Once the Blessed Lord was staying at Sāvatthī in the Salala hut, and I went to Sāvatthī to see the Lord.

'At that time the Blessed Lord was seated in some form of meditation, and King Vessavana's wife Bhuñjatī was waiting on him, venerating him with palms together. I said to her: "Lady, please salute the Blessed Lord for me and say: 'Sakka, the king of the gods, with his ministers and followers, pays homage at the Lord's feet'. But she said: "Sir, it is not the right time to see the Blessed Lord, he is in retreat." "Well then, lady, when the Blessed Lord rises from his meditation, please tell him what I have said." Lord, did the lady salute you on my behalf, and does the Lord remember what she said?' 'She did salute me, King of the Gods, and I remember what she said. I also remember that it was the sound of Your Reverence's chariot-wheels that roused me from my meditation. ′[n.592] This seems to conflict a little with DN 16.4.28ff.

'Lord, those gods who arose in the heaven of the Thirty-Three before I did have told me and assured me that whenever a Tathāgata, a fully-enlightened Arahant Buddha arises in the world, the ranks of devas increase, and those of the asuras decline in numbers.

Gopaka

28In fact I have witnessed this myself. There was, Lord, right here in Kapilavatthu a Sakyan girl called Gopikā who had faith in the Buddha, the Dhamma and the Saṅgha, and who observed the precepts scrupulously. She rejected the status of a woman and developed the thought of becoming a man. Then, after her death, at the breaking-up of the body, she went to a happy destination, being reborn in a heaven-state among the Thirty-Three Gods, as one of our sons, becoming known as Gopaka the devas' son.[n.593] Devaputta: either simply a male deva or the head of a group of devas. Also, there were three monks who, having observed the holy life under the Blessed Lord, had been reborn in the inferior condition of gandhabbas. They lived indulging in the pleasures of the five senses, as our attendants and servants. At this, Gopaka rebuked them, saying: "What were you about, sirs, that you did not listen to the Blessed Lord's teaching? I was a woman who had faith in the Buddha…I rejected the status of a woman … and was reborn among the Thirty-Three Gods and am known as Gopaka the devas' son. But you, after having observed the holy life under the Blessed Lord, have been reborn in the inferior condition of gandhabbas! It is a sorry sight for us to see our fellows in the Dhamma reborn in the inferior condition of gandhabbas!" And being thus rebuked, two of those devas immediately developed mindfulness,[n.594] Note the importance of this: the following Sutta is, of course, devoted entirely to this subject. and so attained to the Realm of the Retinue of Brahma.[n.595] Higher than that of the Thirty-Three Gods (see n.581). But one of them remained addicted to sensual pleasures.

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48Then the Lord thought: 'Sakka has lived a pure life for a long time. Whatever questions he may ask will be to the point and not frivolous, and he will be quick to understand my answers.'

49So the Blessed Lord replied to Sakka in this verse:

50'Ask me, Sakka, all that you desire!
On what you ask, I′ll put your mind at rest.'

End of first recitation-section

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51Being thus invited, Sakka, ruler of the gods, put his first question to the Lord:

52'By what fetters, sir,[n.601] Mārisa: 'Sir', not 'Lord'. Sakka does later go over to the more respectful form of address. are beings bound — gods, humans, asuras, nāgas, gandhabbas and whatever other kinds there may be — whereby, although they wish to live without hate, harming, hostility or malignity, and in peace, they yet live in hate, harming one another, hostile and malign? ′ This was Sakka's first question to the Lord, and the Lord replied:

53'Ruler of the Gods, it is the bonds of jealousy and avarice[n.602] Issa-macchariya. This is better than RD's 'envy and selfishness'. that bind beings so that, though they wish to live without hate,… they yet live in hate, harming one another, hostile and malign.' This was the Lord's reply, and Sakka, delighted, exclaimed: 'So it is, Lord, so it is, Well-Farer! Through the Lord's answer I have overcome my doubt and got rid of uncertainty!'

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54Then Sakka, having expressed his appreciation, asked another question:

55'But sir, what gives rise to jealousy and avarice, what is their origin, how are they born, how do they arise? Owing to the presence of what do they arise, owing to the absence of what do they not arise?' 'Jealousy and avarice, Ruler of the Gods, take rise from like and dislike,[n.603] Piya-appiya: 'dear and not-dear'. this is their origin, this is how they are born, how they arise. When these are present, they arise; when these are absent, they do not arise.'

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56'But, sir, what gives rise to like and dislike?… Owing to the presence of what do they arise, owing to the absence of what do they not arise?'

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57'They arise, Ruler of the Gods, from desire[n.604] Chanda: equated by DA with taṇhā 'craving'.… Owing to the presence of desire they arise, owing to the absence of desire they do not arise.' 'But, sir, what gives rise to desire?…'

58'Desire, Ruler of the Gods, arises from thinking[n.605] Vitakka. RD says (in part): 'The word is used, not with any fine shade of psychological meaning, but in its popular sense… "taking thought for" …, "being preoccupied about"'. See n.611.… When the mind thinks about something, desire arises; when the mind thinks about nothing, desire does not arise.' 'But, sir, what gives rise to thinking? …′

′Thinking, Ruler of the Gods, arises from the tendency to proliferation[n.606] Papañca: a difficult word. The meaning 'diversification' has been established by Bhikkhu Ñāṇananda, Concept and Reality in Early Buddhist Thought (Kandy, BPS 1971). … When this tendency is present, thinking arises; when it is absent, thinking does not arise.'

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59'Well, sir, what practice has that monk undertaken,[n.607] 'How has that bhikkhu gone about…?' (RD). who has reached the right way which is needful and leading to the cessation of the tendency to proliferation?'

Meditation on Feelings

60'Ruler of the Gods, I declare that there are two kinds of happiness:[n.608] Somanassa: cf. n.528. the kind to be pursued, and the kind to be avoided. The same applies to unhappiness[n.609] Domanassa. Somanassa-domanassa are sometimes rendered 'gladness and sadness'. and equanimity.[n.610] Upekhā. Why have I declared this in regard to happiness?

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61–64This is how I understood happiness: When I observed that in the pursuit of such happiness, unwholesome factors increased and wholesome factors decreased, then that happiness was to be avoided. And when I observed that in the pursuit of such happiness unwholesome factors decreased and wholesome ones increased, then that happiness was to be sought after. Now, of such happiness as is accompanied by thinking and pondering,[n.611] Vitakka-vicāra. This refers to the second jhāna (cf. DN 2.75, 11). I have used the rendering mentioned at n.80, instead of the more usual 'initial and sustained application'. In a private communication, L.S. Cousins writes: 'The words simply do not mean this…Suttanta does not distinguish between access and absorption – hence the terms used do not have their momentary Abhidhamma sense. In the case of vicāra this is not even the Abhidhamma sense, since Dhs clearly explains vicāra as "investigating".' and of that which is not so accompanied, the latter is the more excellent. The same applies to unhappiness, and to equanimity. And this, Ruler of the Gods, is the practice that monk has undertaken who has reached the right way…leading to the cessation of the tendency to proliferation.'

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And Sakka expressed his delight at the Lord's answer.

Restraint by Pāṭimokkha

65Then Sakka, having expressed his appreciation, asked another question:

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66–70'Well, sir, what practice has that monk undertaken who has acquired the restraint required by the rules?′[n.612] Pāṭimokkha. 'Ruler of the Gods, I declare that there are two kinds of bodily conduct: the kind to be pursued, and the kind to be avoided. The same applies to conduct of speech and to the pursuit of goals. And this, Ruler of the Gods, is the practice that monk has undertaken who has acquired the restraint required by the rules.'

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And Sakka expressed his delight at the Lord's answer.

Restraint by Guarding the Senses

74Then Sakka asked another question: 'Well, sir, what practice has that monk undertaken who has acquired control of his sense-faculties?'

72–75'Ruler of the Gods, I declare that things perceived by the eye are of two kinds: the kind to be pursued, and the kind to be avoided. The same applies to things perceived by the ear, the nose, the tongue, the body and the mind.' At this, Sakka said: 'Lord, I understand in full the true meaning of what the Blessed Lord has outlined in brief. Lord, whatever object perceived by the eye, if its pursuit leads to the increase of unwholesome factors and the decrease of wholesome ones, that is not to be sought after; if its pursuit leads to the decrease of unwholesome factors and the increase of wholesome ones, such an object is to be sought after. And the same applies to things perceived by the ear, the nose, the tongue, the body and the mind. Thus I understand in full the true meaning of what the Blessed Lord has outlined in brief, and thus through the Lord's answer I have overcome my doubt and got rid of uncertainty.'

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76–80Then Sakka asked another question: 'Sir, do all ascetics and Brahmins teach the same doctrine, practise the same discipline, want the same thing[n.613] The same question as posed in DN 16.5.26 by Subhadda. and pursue the same goal?' 'No, Ruler of the Gods, they do not.' 'But why, sir, do they not do so?' 'The world, Ruler of the Gods, is made up of many and various elements. Such being the case, beings adhere to one or other of these various things, and whatever they adhere to they become powerfully addicted to, and declare: 'This alone is the truth, everything else is false!' Therefore they do not all teach the same doctrine, practise the same discipline, want the same thing, pursue the same goal.'

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81'Sir, are all ascetics and Brahmins fully proficient, freed from bonds, perfect in the holy life, have they perfectly reached the goal?' 'No, Ruler of the Gods.' 'Why is that, sir?' 'Only those, Ruler of the Gods, who are liberated by the destruction of craving are fully proficient, freed from the bonds, perfect in the holy life, and have perfectly reached the goal.'

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82And Sakka rejoiced at the answer as before.

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83Then Sakka said: ′Passion,[n.614] Ejā: glossed by DA as calamaṭṭhena taṇhā, which RD renders 'Craving, with respect to the thrill' (better, perhaps: 'trembling with desire'). ʹʺPassionʺʹ, says RD, 'lacks etymological coincidence… but no other term is forceful enough'. Finding no better alternative, I have adopted it here. sir, is a disease, a boil, a dart. It seduces a man, drawing him into this or that state of becoming, so that he is reborn in high states or low. Whereas other ascetics and Brahmins of differing viewpoints gave me no chance to ask these questions, the Lord has instructed me at length, and thus removed the dart of doubt and uncertainty from me.' 'Ruler of the Gods, do you admit to having asked the same question of other ascetics and Brahmins?' 'Yes, Lord.' 'Then, if you don′t mind, please tell me what they said.' 'I do not mind telling the Blessed Lord, or one like him.′[n.615] Cf. the similar passage in 2.15, though the response of those questioned is different, if equally unsatisfactory. 'Then tell me, Ruler of the Gods.'

84'Lord, I went to those I considered to be ascetics and Brahmins because of their solitary life in the woods, and I put these questions to them. But instead of giving me a proper answer,[n.616] Na sampāyanti: mysteriously rendered 'did not withdraw themselves' (RD). they asked me in return: "Who are you, Venerable Sir?" I replied that I was Sakka, ruler of the gods, and they asked me what had brought me there. Then I taught them the Dhamma as far as I had heard it and practised it. But they were very pleased with even that much, and they said: "We have seen Sakka, the ruler of the gods, and he has answered the questions we put to him!" And they became my pupils instead of my becoming theirs. But I, Lord, am a disciple of the Blessed Lord, a Stream-Winner, not subject to rebirth in states of woe, firmly established and destined for full enlightenment. ′[n.617] See n.622.

Attainment of Delight

85'Ruler of the Gods, do you admit to having ever previously experienced rejoicing and happiness such as you experience now?' 'Yes, Lord.' 'And what was that about?'

86'In the past, Lord, war had broken out between the gods and the asuras, and the gods had defeated the asuras. And after the battle, as victor, I thought: "Whatever is now the food of the gods,[n.618] Ojā: cf. n.418. and what is the food of the asuras, henceforth we shall enjoy both." But, Lord, such happiness and satisfaction, which was due to blows and wounds, does not conduce to dispassion, detachment, cessation, peace, higher knowledge, enlightenment, Nibbāna. But that happiness and satisfaction that is obtained by hearing the Dhamma from the Blessed Lord, which is not due to blows and wounds, does conduce to dispassion, detachment, cessation, peace, higher knowledge, enlightenment, Nibbāna.′

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87'And, Ruler of the Gods, what things do you call to mind when you admit to experiencing such satisfaction and happiness as this?' 'Lord, at such a time, six things come to mind at which I rejoice:

88"I who merely as a god exist, have gained
The chance, by kamma, of another earthly life.′′[n.619] The idea that a god needs to return to the human state before gaining enlightenment seems to apply here, even though Sakka is, or is supposedly, a Stream-Winner.

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89That, Lord, is the first thing that occurs to me.

90"Leaving this non-human realm of gods behind,
Unerringly I'll seek the womb I wish to find."

91That, Lord, is the second thing…

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92"My problems solved, I'll gladly live by Buddha’s law,
Controlled and mindful, and with clear awareness filled.′′

93That, Lord, is the third thing…

94"And should thereby enlightenment arise in me,
As one-who-knows I'll dwell, and there await my end."

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95That, Lord, is the fourth thing…

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96"Then when I leave the human world again, I'll be
Once more a god, and one of highest rank."

97That, Lord, is the fifth thing…

98"More glorious than devas are the Peerless Gods,[n.620] Akaniṭṭhā, those in the highest heaven of all. See Introduction, p. 39.
Among whom dwelling I shall make my final home."

99That, Lord, is the sixth thing that occurs to me …

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100… and these are the six things at which I rejoice.

101–109'Long I wandered, unfulfilled, in doubt,
In quest of the Tathagata. I thought
Hermits who live secluded and austere
Must surely be enlightened: I'll seek them.
"What must I do to gain success, and what
Course but leads to failure?" — but, thus asked,
They could not tell me how to tread the path.
Instead, when they found out that I am king
Of gods, they asked me why I'd come to them,
And I it was who taught them what I knew
Of Dhamma, and at that, rejoicing, they
Cried: "It's Vasava, the Lord, we've seen!"
But now – I've seen the Buddha, and my doubts
Are all dispelled, my fears are allayed,
And now to the Enlightened One I pay
Homage due, to him who's drawn the dart
Of craving, to the Buddha, peerless Lord,
Mighty hero, kinsman of the Sun![n.621] The Gotama clan were supposed to be of solar descent.

Just as Brahmā's worshipped by the gods,
So likewise today we worship you,
Enlightened One, and Teacher unsurpassed,
Whom none can equal in the human world,
Or in the heavens, dwelling of the gods!'

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110Then Sakka, ruler of the gods, said to Pañcasikha of the gandhabbas: 'My dear Pañcasikha, you have been of great help to me for gaining the ear of the Blessed Lord. For it was through your gaining his ear that we were admitted to the presence of the Blessed Lord, the Arahant, the supremely enlightened Buddha. I will be a father to you, you shall be king of the gandhabbas, and I will give you Bhaddā Suriyavaccasā, whom you desired.'

111And then Sakka, ruler of the gods, touched the earth with his hand and called out three times:

112′Homage to the Blessed One, the Arahant, the supremely enlightened Buddha!

113Homage to the Blessed One, the Arahant, the supremely enlightened Buddha!

114Homage to the Blessed One, the Arahant, the supremely enlightened Buddha!'

115And while he had been speaking in this dialogue,[n.622] It is not quite clear whether Sakka really became a Stream-Winner at this point, or earlier, when he made the claim (n.617). At the earlier point the Buddha made no direct comment, possibly knowing that this 'conversion' (RD), though it had not quite happened, was imminent.
According to DA (ad DN 22.1) Sakka had observed with terror the signs that his reign as king of the gods was approaching its end: hence his visit to the Buddha. For the length of life among the Thirty-Three Gods, see DN 23.11. the pure and spotless Dhamma-Eye arose within Sakka, ruler of the gods, and he knew: 'Whatever things have an origin must come to cessation.' And the same thing happened to eighty thousand devas as well.

Such were the questions which Sakka, ruler of the gods, was desirous to ask,[n.623] Or 'was invited' (RD, but described in a footnote as 'doubtful'). and which the Lord answered for him. Therefore this discourse is called 'Sakka's Questions.'

 

1Evaṁ me sutaṁ—​ ekaṁ samayaṁ bhagavā magadhesu viharati, pācīnato rājagahassa ambasaṇḍā nāma brāhmaṇagāmo, tassuttarato vediyake pabbate indasālaguhāyaṁ. Tena kho pana samayena sakkassa devānamindassa ussukkaṁ udapādi bhagavantaṁ dassanāya. Atha kho sakkassa devānamindassa etadahosi: "kahaṁ nu kho bhagavā etarahi viharati arahaṁ sammāsambuddho"ti? Addasā kho sakko devānamindo bhagavantaṁ magadhesu viharantaṁ pācīnato rājagahassa ambasaṇḍā nāma brāhmaṇagāmo, tassuttarato vediyake pabbate indasālaguhāyaṁ. Disvāna deve tāvatiṁse āmantesi: "Ayaṁ, mārisā, bhagavā magadhesu viharati, pācīnato rājagahassa ambasaṇḍā nāma brāhmaṇagāmo, tassuttarato vediyake pabbate indasālaguhāyaṁ. Yadi pana, mārisā, mayaṁ taṁ bhagavantaṁ dassanāya upasaṅkameyyāma arahantaṁ sammāsambuddhan"ti? "Evaṁ, bhaddantavā"ti kho devā tāvatiṁsā sakkassa devānamindassa paccassosuṁ.

2Atha kho sakko devānamindo pañcasikhaṁ gandhabbadevaputtaṁ āmantesi: "Ayaṁ, tāta pañcasikha, bhagavā magadhesu viharati pācīnato rājagahassa ambasaṇḍā nāma brāhmaṇagāmo, tassuttarato vediyake pabbate indasālaguhāyaṁ. Yadi pana, tāta pañcasikha, mayaṁ taṁ bhagavantaṁ dassanāya upasaṅkameyyāma arahantaṁ sammāsambuddhan"ti? "Evaṁ, bhaddantavā"ti kho pañcasikho gandhabbadevaputto sakkassa devānamindassa paṭissutvā beluvapaṇḍuvīṇaṁ ādāya sakkassa devānamindassa anucariyaṁ upāgami.

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3Atha 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.

Tena kho pana samayena vediyako pabbato atiriva obhāsajāto hoti ambasaṇḍā ca brāhmaṇagāmo yathā taṁ devānaṁ devānubhāvena. Apissudaṁ parito gāmesu manussā evamāhaṁsu: "ādittassu nāmajja vediyako pabbato jhāyatisu nāmajja vediyako pabbato jalatisu. Nāmajja vediyako pabbato. Kiṁsu nāmajja vediyako pabbato atiriva obhāsajāto ambasaṇḍā ca brāhmaṇagāmo"ti; saṁviggā lomahaṭṭhajātā ahesuṁ.

4Atha kho sakko devānamindo pañcasikhaṁ gandhabbadevaputtaṁ āmantesi: "durupasaṅkamā kho, tāta pañcasikha, tathāgatā mādisena, jhāyī jhānaratā, tadantaraṁ paṭisallīnā. Yadi pana tvaṁ, tāta pañcasikha, bhagavantaṁ paṭhamaṁ pasādeyyāsi, tayā, tāta, paṭhamaṁ pasāditaṁ pacchā mayaṁ taṁ bhagavantaṁ dassanāya upasaṅkameyyāma arahantaṁ sammāsambuddhan"ti. "Evaṁ, bhaddantavā"ti kho pañcasikho gandhabbadevaputto sakkassa devānamindassa paṭissutvā beluvapaṇḍuvīṇaṁ ādāya yena indasālaguhā tenupasaṅkami; upasaṅkamitvā: "ettāvatā me bhagavā neva atidūre bhavissati nāccāsanne, saddañca me sossatī"ti—ekamantaṁ aṭṭhāsi.

1. Pañcasikhagītagāthā

5Ekamantaṁ ṭhito kho pañcasikho gandhabbadevaputto beluvapaṇḍuvīṇaṁ assāvesi, imā ca gāthā abhāsi buddhūpasañhitā dhammūpasañhitā saṁghūpasañhitā arahantūpasañhitā kāmūpasañhitā:

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6"Vande te pitaraṁ bhadde,
timbaruṁ sūriyavacchase;
Yena jātāsi kalyāṇī,
ānandajananī mama.

7Vātova sedataṁ kanto,
pānīyaṁva pipāsato;
Aṅgīrasi piyāmesi,
dhammo arahatāmiva.

8Āturasseva bhesajjaṁ,
bhojanaṁva jighacchato;
Parinibbāpaya maṁ bhadde,
jalantamiva vārinā.

9Sītodakaṁ pokkharaṇiṁ,
yuttaṁ kiñjakkhareṇunā;
Nāgo ghammābhitattova,
ogāhe te thanūdaraṁ.

10Accaṅkusova nāgova,
jitaṁ me tuttatomaraṁ;
Kāraṇaṁ nappajānāmi,
sammatto lakkhaṇūruyā.

11Tayi gedhitacittosmi,
cittaṁ vipariṇāmitaṁ;
Paṭigantuṁ na sakkomi,
vaṅkaghastova ambujo.

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12Vāmūru saja maṁ bhadde,
saja maṁ mandalocane;
Palissaja maṁ kalyāṇi,
etaṁ me abhipatthitaṁ.

13Appako vata me santo,
kāmo vellitakesiyā;
Anekabhāvo samuppādi,
arahanteva dakkhiṇā.

14Yaṁ me atthi kataṁ puññaṁ,
arahantesu tādisu;
Taṁ me sabbaṅgakalyāṇi,
tayā saddhiṁ vipaccataṁ.

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15Yaṁ me atthi kataṁ puññaṁ,
asmiṁ pathavimaṇḍale;
Taṁ me sabbaṅgakalyāṇi,
tayā saddhiṁ vipaccataṁ.

16Sakyaputtova jhānena,
ekodi nipako sato;
Amataṁ muni jigīsāno,
tamahaṁ sūriyavacchase.

17Yathāpi muni nandeyya,
patvā sambodhimuttamaṁ;
Evaṁ nandeyyaṁ kalyāṇi,
missībhāvaṁ gato tayā.

18Sakko ce me varaṁ dajjā,
tāvatiṁsānamissaro;
Tāhaṁ bhadde vareyyāhe,
evaṁ kāmo daḷho mama.

19Sālaṁva na ciraṁ phullaṁ,
pitaraṁ te sumedhase;
Vandamāno namassāmi,
yassāsetādisī pajā"ti.

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20Evaṁ vutte, bhagavā pañcasikhaṁ gandhabbadevaputtaṁ etadavoca: "saṁsandati kho te, pañcasikha, tantissaro gītassarena, gītassaro ca tantissarena; na ca pana te, pañcasikha, tantissaro gītassaraṁ ativattati, gītassaro ca tantissaraṁ. Kadā saṁyūḷhā pana te, pañcasikha, imā gāthā buddhūpasañhitā dhammūpasañhitā saṁghūpasañhitā arahantūpasañhitā kāmūpasañhitā"ti? "Ekamidaṁ, bhante, samayaṁ bhagavā uruvelāyaṁ viharati najjā nerañjarāya tīre ajapālanigrodhe paṭhamābhisambuddho. Tena kho panāhaṁ, bhante, samayena bhaddā nāma sūriyavacchasā timbaruno gandhabbarañño dhītā, tamabhikaṅkhāmi. Sā kho pana, bhante, bhaginī parakāminī hoti; sikhaṇḍī nāma mātalissa saṅgāhakassa putto, tamabhikaṅkhati. Yato kho ahaṁ, bhante, taṁ bhaginiṁ nālatthaṁ kenaci pariyāyena. Athāhaṁ beluvapaṇḍuvīṇaṁ ādāya yena timbaruno gandhabbarañño nivesanaṁ tenupasaṅkamiṁ; upasaṅkamitvā beluvapaṇḍuvīṇaṁ assāvesiṁ, imā ca gāthā abhāsiṁ buddhūpasañhitā dhammūpasañhitā saṁghūpasañhitā arahantūpasañhitā kāmūpasañhitā –

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21Vande te pitaraṁ bhadde,
timbaruṁ sūriyavacchase;
Yena jātāsi kalyāṇī,
ānandajananī mama.

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… pe …

22Sālaṁva na ciraṁ phullaṁ,
pitaraṁ te sumedhase;
Vandamāno namassāmi,
yassāsetādisī pajāti.

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23Evaṁ 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.

2. Sakkūpasaṅkama

24Atha kho sakkassa devānamindassa etadahosi: "paṭisammodati pañcasikho gandhabbadevaputto bhagavatā, bhagavā ca pañcasikhenā"ti. Atha kho sakko devānamindo pañcasikhaṁ gandhabbadevaputtaṁ āmantesi: "abhivādehi me tvaṁ, tāta pañcasikha, bhagavantaṁ: 'sakko, bhante, devānamindo sāmacco saparijano bhagavato pāde sirasā vandatī'"ti. "Evaṁ, bhaddantavā"ti kho pañcasikho gandhabbadevaputto sakkassa devānamindassa paṭissutvā bhagavantaṁ abhivādeti: "sakko, bhante, devānamindo sāmacco saparijano bhagavato pāde sirasā vandatī"ti. "Evaṁ sukhī hotu, pañcasikha, sakko devānamindo sāmacco saparijano; sukhakāmā hi devā manussā asurā nāgā gandhabbā ye caññe santi puthukāyā"ti.

25Evañca 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.

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26Tena kho pana samayena indasālaguhā visamā santī samā samapādi, sambādhā santī urundā samapādi, andhakāro guhāyaṁ antaradhāyi, āloko udapādi yathā taṁ devānaṁ devānubhāvena.

27Atha kho bhagavā sakkaṁ devānamindaṁ etadavoca: "acchariyamidaṁ āyasmato kosiyassa, abbhutamidaṁ āyasmato kosiyassa tāva bahukiccassa bahukaraṇīyassa yadidaṁ idhāgamanan"ti. "Cirapaṭikāhaṁ, bhante, bhagavantaṁ dassanāya upasaṅkamitukāmo; api ca devānaṁ tāvatiṁsānaṁ kehici kehici kiccakaraṇīyehi byāvaṭo; evāhaṁ nāsakkhiṁ bhagavantaṁ dassanāya upasaṅkamituṁ. Ekamidaṁ, bhante, samayaṁ bhagavā sāvatthiyaṁ viharati salaḷāgārake. Atha khvāhaṁ, bhante, sāvatthiṁ agamāsiṁ bhagavantaṁ dassanāya.

Tena kho pana, bhante, samayena bhagavā aññatarena samādhinā nisinno hoti, bhūjati ca nāma vessavaṇassa mahārājassa paricārikā bhagavantaṁ paccupaṭṭhitā hoti, pañjalikā namassamānā tiṭṭhati. Atha khvāhaṁ, bhante, bhūjatiṁ etadavocaṁ: 'abhivādehi me tvaṁ, bhagini, bhagavantaṁ: "sakko, bhante, devānamindo sāmacco saparijano bhagavato pāde sirasā vandatī"'ti. Evaṁ vutte, bhante, sā bhūjati maṁ etadavoca: 'akālo kho, mārisa, bhagavantaṁ dassanāya; paṭisallīno bhagavā'ti. '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? "Abhivādesi maṁ sā, devānaminda, bhaginī, sarāmahaṁ tassā bhaginiyā vacanaṁ. Api cāhaṁ āyasmato nemisaddena tamhā samādhimhā vuṭṭhito"ti.

"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.

2.1. Gopakavatthu

28Idheva, bhante, kapilavatthusmiṁ gopikā nāma sakyadhītā ahosi buddhe pasannā dhamme pasannā saṁghe pasannā sīlesu paripūrakārinī. Sā itthittaṁ virājetvā purisattaṁ bhāvetvā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapannā. Devānaṁ tāvatiṁsānaṁ sahabyataṁ amhākaṁ puttattaṁ ajjhupagatā. Tatrapi naṁ evaṁ jānanti: 'gopako devaputto, gopako devaputto'ti. Aññepi, bhante, tayo bhikkhū bhagavati brahmacariyaṁ caritvā hīnaṁ gandhabbakāyaṁ upapannā. Te pañcahi kāmaguṇehi samappitā samaṅgībhūtā paricārayamānā amhākaṁ upaṭṭhānaṁ āgacchanti amhākaṁ pāricariyaṁ. Te amhākaṁ upaṭṭhānaṁ āgate amhākaṁ pāricariyaṁ gopako devaputto paṭicodesi: 'kutomukhā nāma tumhe, mārisā, tassa bhagavato dhammaṁ assuttha —ahañhi nāma itthikā samānā buddhe pasannā dhamme pasannā 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. Tesaṁ, bhante, gopakena devaputtena paṭicoditānaṁ dve devā diṭṭheva dhamme satiṁ paṭilabhiṁsu kāyaṁ brahmapurohitaṁ, eko pana devo kāme ajjhāvasi.

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48Atha kho bhagavato etadahosi: "dīgharattaṁ visuddho kho ayaṁ yakkho, yaṁ kiñci maṁ pañhaṁ pucchissati, sabbaṁ taṁ atthasañhitaṁyeva pucchissati, no anatthasañhitaṁ. Yañcassāhaṁ puṭṭho byākarissāmi, taṁ khippameva ājānissatī"ti.

49Atha kho bhagavā sakkaṁ devānamindaṁ gāthāya ajjhabhāsi:

50"Puccha vāsava maṁ pañhaṁ,
yaṁ kiñci manasicchasi;
Tassa tasseva pañhassa,
ahaṁ antaṁ karomi te"ti.

Paṭhamabhāṇavāro niṭṭhito.

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51Katāvakāso sakko devānamindo bhagavatā imaṁ bhagavantaṁ paṭhamaṁ pañhaṁ apucchi:

52"Kiṁsaṁyojanā nu kho, mārisa, devā manussā asurā nāgā gandhabbā ye caññe santi puthukāyā, te: 'averā adaṇḍā asapattā abyāpajjā viharemu averino'ti iti ca nesaṁ hoti, atha ca pana saverā sadaṇḍā sasapattā sabyāpajjā viharanti saverino"ti? Itthaṁ sakko devānamindo bhagavantaṁ pañhaṁ apucchi. Tassa bhagavā pañhaṁ puṭṭho byākāsi:

53"Issāmacchariyasaṁyojanā kho, devānaminda, devā manussā asurā nāgā gandhabbā ye caññe santi puthukāyā, te: 'averā adaṇḍā asapattā abyāpajjā viharemu averino'ti iti ca nesaṁ hoti, atha ca pana saverā sadaṇḍā sasapattā sabyāpajjā viharanti saverino"ti. Itthaṁ bhagavā sakkassa devānamindassa pañhaṁ puṭṭho byākāsi. Attamano sakko devānamindo bhagavato bhāsitaṁ abhinandi anumodi: "evametaṁ, bhagavā, evametaṁ, sugata. Tiṇṇā mettha kaṅkhā vigatā kathaṅkathā bhagavato pañhaveyyākaraṇaṁ sutvā"ti.

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54Itiha sakko devānamindo bhagavato bhāsitaṁ abhinanditvā anumoditvā bhagavantaṁ uttari pañhaṁ apucchi:

55"Issāmacchariyaṁ pana, mārisa, kiṁnidānaṁ kiṁsamudayaṁ kiṁjātikaṁ kiṁpabhavaṁ; kismiṁ sati issāmacchariyaṁ hoti; kismiṁ asati issāmacchariyaṁ na hotī"ti? "Issāmacchariyaṁ kho, devānaminda, piyāppiyanidānaṁ piyāppiyasamudayaṁ piyāppiyajātikaṁ piyāppiyapabhavaṁ; piyāppiye sati issāmacchariyaṁ hoti, piyāppiye asati issāmacchariyaṁ na hotī"ti.

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56"Piyāppiyaṁ pana, mārisa, kiṁnidānaṁ kiṁsamudayaṁ kiṁjātikaṁ kiṁpabhavaṁ; kismiṁ sati piyāppiyaṁ hoti; kismiṁ asati piyāppiyaṁ na hotī"ti? "Piyāppiyaṁ kho, devānaminda, chandanidānaṁ chandasamudayaṁ chandajātikaṁ chandapabhavaṁ; chande sati piyāppiyaṁ hoti; chande asati piyāppiyaṁ na hotī"ti.

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57"Chando pana, mārisa, kiṁnidāno kiṁsamudayo kiṁjātiko kiṁpabhavo; kismiṁ sati chando hoti; kismiṁ asati chando na hotī"ti? "Chando kho, devānaminda, vitakkanidāno vitakkasamudayo vitakkajātiko vitakkapabhavo; vitakke sati chando hoti; vitakke asati chando na hotī"ti.

58"Vitakko pana, mārisa, kiṁnidāno kiṁsamudayo kiṁjātiko kiṁpabhavo; kismiṁ sati vitakko hoti; kismiṁ asati vitakko na hotī"ti?

"Vitakko kho, devānaminda, papañcasaññāsaṅkhānidāno papañcasaññāsaṅkhāsamudayo papañcasaññāsaṅkhājātiko papañcasaññāsaṅkhāpabhavo; papañcasaññāsaṅkhāya sati vitakko hoti; papañcasaññāsaṅkhāya asati vitakko na hotī"ti.

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59"Kathaṁ paṭipanno pana, mārisa, bhikkhu papañcasaññāsaṅkhānirodhasāruppagāminiṁ paṭipadaṁ paṭipanno hotī"ti?

2.2. Vedanākammaṭṭhāna

60" Somanassampāhaṁ, devānaminda, duvidhena vadāmi—sevitabbampi, asevitabbampi. Domanassampāhaṁ, devānaminda, duvidhena vadāmi—sevitabbampi, asevitabbampi. Upekkhampāhaṁ, devānaminda, duvidhena vadāmi—sevitabbampi, asevitabbampi.

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61Somanassampāhaṁ, devānaminda, duvidhena vadāmi sevitabbampi, asevitabbampīti iti kho panetaṁ vuttaṁ, kiñcetaṁ paṭicca vuttaṁ? Tattha yaṁ jaññā somanassaṁ 'imaṁ kho me somanassaṁ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyantī'ti, evarūpaṁ somanassaṁ na sevitabbaṁ. Tattha yaṁ jaññā somanassaṁ 'imaṁ kho me somanassaṁ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhantī'ti, evarūpaṁ somanassaṁ sevitabbaṁ. Tattha yañce savitakkaṁ savicāraṁ, yañce avitakkaṁ avicāraṁ, ye avitakke avicāre, te paṇītatare. Somanassampāhaṁ, devānaminda, duvidhena vadāmi sevitabbampi, asevitabbampīti. Iti yaṁ taṁ vuttaṁ, idametaṁ paṭicca vuttaṁ.

62Domanassampāhaṁ, devānaminda, duvidhena vadāmi sevitabbampi, asevitabbampīti iti kho panetaṁ vuttaṁ, kiñcetaṁ paṭicca vuttaṁ? Tattha yaṁ jaññā domanassaṁ 'imaṁ kho me domanassaṁ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyantī'ti, evarūpaṁ domanassaṁ na sevitabbaṁ. Tattha yaṁ jaññā domanassaṁ 'imaṁ kho me domanassaṁ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhantī'ti, evarūpaṁ domanassaṁ sevitabbaṁ. Tattha yañce savitakkaṁ savicāraṁ, yañce avitakkaṁ avicāraṁ, ye avitakke avicāre, te paṇītatare. Domanassampāhaṁ, devānaminda, duvidhena vadāmi sevitabbampi, asevitabbampīti iti yaṁ taṁ vuttaṁ, idametaṁ paṭicca vuttaṁ.

63Upekkhampāhaṁ, devānaminda, duvidhena vadāmi sevitabbampi, asevitabbampīti iti kho panetaṁ vuttaṁ, kiñcetaṁ paṭicca vuttaṁ? Tattha yaṁ jaññā upekkhaṁ 'imaṁ kho me upekkhaṁ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyantī'ti, evarūpā upekkhā na sevitabbā. Tattha yaṁ jaññā upekkhaṁ 'imaṁ kho me upekkhaṁ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhantī'ti, evarūpā upekkhā sevitabbā. Tattha yañce savitakkaṁ savicāraṁ, yañce avitakkaṁ avicāraṁ, ye avitakke avicāre, te paṇītatare. Upekkhampāhaṁ, devānaminda, duvidhena vadāmi sevitabbampi, asevitabbampīti iti yaṁ taṁ vuttaṁ, idametaṁ paṭicca vuttaṁ.

64Evaṁ paṭipanno kho, devānaminda, bhikkhu papañcasaññāsaṅkhānirodhasāruppagāminiṁ paṭipadaṁ paṭipanno hotī"ti. Itthaṁ bhagavā sakkassa devānamindassa pañhaṁ puṭṭho byākāsi. Attamano sakko devānamindo bhagavato bhāsitaṁ abhinandi anumodi: "evametaṁ, bhagavā, evametaṁ, sugata.

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Tiṇṇā mettha kaṅkhā vigatā kathaṅkathā bhagavato pañhaveyyākaraṇaṁ sutvā"ti.

2.3. Pāṭimokkhasaṁvara

65Itiha sakko devānamindo bhagavato bhāsitaṁ abhinanditvā anumoditvā bhagavantaṁ uttari pañhaṁ apucchi:

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66"Kathaṁ paṭipanno pana, mārisa, bhikkhu pātimokkhasaṁvarāya paṭipanno hotī"ti? " Kāyasamācārampāhaṁ, devānaminda, duvidhena vadāmi—sevitabbampi, asevitabbampi. Vacīsamācārampāhaṁ, devānaminda, duvidhena vadāmi – sevitabbampi, asevitabbampi. Pariyesanaṁpāhaṁ, devānaminda, duvidhena vadāmi – sevitabbampi, asevitabbampi.

67Kāyasamācārampāhaṁ, devānaminda, duvidhena vadāmi sevitabbampi asevitabbampīti iti kho panetaṁ vuttaṁ, kiñcetaṁ paṭicca vuttaṁ? Tattha yaṁ jaññā kāyasamācāraṁ 'imaṁ kho me kāyasamācāraṁ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyantī'ti, evarūpo kāyasamācāro na sevitabbo. Tattha yaṁ jaññā kāyasamācāraṁ 'imaṁ kho me kāyasamācāraṁ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhantī'ti, evarūpo kāyasamācāro sevitabbo. Kāyasamācārampāhaṁ, devānaminda, duvidhena vadāmi—sevitabbampi, asevitabbampīti iti yaṁ taṁ vuttaṁ, idametaṁ paṭicca vuttaṁ.

68Vacīsamācārampāhaṁ, devānaminda, duvidhena vadāmi—sevitabbampi, asevitabbampīti iti kho panetaṁ vuttaṁ, kiñcetaṁ paṭicca vuttaṁ? Tattha yaṁ jaññā vacīsamācāraṁ 'imaṁ kho me vacīsamācāraṁ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyantī'ti, evarūpo vacīsamācāro na sevitabbo. Tattha yaṁ jaññā vacīsamācāraṁ 'imaṁ kho me vacīsamācāraṁ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhantī'ti, evarūpo vacīsamācāro sevitabbo. Vacīsamācārampāhaṁ, devānaminda, duvidhena vadāmi—sevitabbampi, asevitabbampīti iti yaṁ taṁ vuttaṁ, idametaṁ paṭicca vuttaṁ.

69Pariyesanaṁpāhaṁ, devānaminda, duvidhena vadāmi—sevitabbampi, asevitabbampīti iti kho panetaṁ vuttaṁ, kiñcetaṁ paṭicca vuttaṁ? Tattha yaṁ jaññā pariyesanaṁ 'imaṁ kho me pariyesanaṁ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyantī'ti, evarūpā pariyesanā na sevitabbā. Tattha yaṁ jaññā pariyesanaṁ 'imaṁ kho me pariyesanaṁ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhantī'ti, evarūpā pariyesanā sevitabbā. Pariyesanaṁpāhaṁ, devānaminda, duvidhena vadāmi—sevitabbampi, asevitabbampīti iti yaṁ taṁ vuttaṁ, idametaṁ paṭicca vuttaṁ.

70Evaṁ paṭipanno kho, devānaminda, bhikkhu pātimokkhasaṁvarāya paṭipanno hotī"ti. Itthaṁ bhagavā sakkassa devānamindassa pañhaṁ puṭṭho byākāsi. Attamano sakko devānamindo bhagavato bhāsitaṁ abhinandi anumodi: "evametaṁ, bhagavā, evametaṁ, sugata.

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Tiṇṇā mettha kaṅkhā vigatā kathaṅkathā bhagavato pañhaveyyākaraṇaṁ sutvā"ti.

2.4. Indriyasaṁvara

71Itiha sakko devānamindo bhagavato bhāsitaṁ abhinanditvā anumoditvā bhagavantaṁ uttari pañhaṁ apucchi:

72"Kathaṁ paṭipanno pana, mārisa, bhikkhu indriyasaṁvarāya paṭipanno hotī"ti? "Cakkhuviññeyyaṁ rūpampāhaṁ, devānaminda, duvidhena vadāmi—sevitabbampi, asevitabbampi. Sotaviññeyyaṁ saddampāhaṁ, devānaminda, duvidhena vadāmi – sevitabbampi, asevitabbampi. Ghānaviññeyyaṁ gandhampāhaṁ, devānaminda, duvidhena vadāmi—sevitabbampi, asevitabbampi. Jivhāviññeyyaṁ rasampāhaṁ, devānaminda, duvidhena vadāmi—sevitabbampi, asevitabbampi. Kāyaviññeyyaṁ phoṭṭhabbampāhaṁ, devānaminda, duvidhena vadāmi—sevitabbampi, asevitabbampi. Manoviññeyyaṁ dhammampāhaṁ, devānaminda, duvidhena vadāmi—sevitabbampi, asevitabbampī"ti.

73Evaṁ vutte, sakko devānamindo bhagavantaṁ etadavoca:

74"Imassa kho ahaṁ, bhante, bhagavatā saṅkhittena bhāsitassa evaṁ vitthārena atthaṁ ājānāmi. Yathārūpaṁ, bhante, cakkhuviññeyyaṁ rūpaṁ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti, evarūpaṁ cakkhuviññeyyaṁ rūpaṁ na sevitabbaṁ. Yathārūpañca kho, bhante, cakkhuviññeyyaṁ rūpaṁ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti, evarūpaṁ cakkhuviññeyyaṁ rūpaṁ sevitabbaṁ. Yathārūpañca kho, bhante, sotaviññeyyaṁ saddaṁ sevato … pe … ghānaviññeyyaṁ gandhaṁ sevato … jivhāviññeyyaṁ rasaṁ sevato … kāyaviññeyyaṁ phoṭṭhabbaṁ sevato … manoviññeyyaṁ dhammaṁ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti, evarūpo manoviññeyyo dhammo na sevitabbo. Yathārūpañca kho, bhante, manoviññeyyaṁ dhammaṁ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti, evarūpo manoviññeyyo dhammo sevitabbo.

75Imassa kho me, bhante, bhagavatā saṅkhittena bhāsitassa evaṁ vitthārena atthaṁ ājānato tiṇṇā mettha kaṅkhā vigatā kathaṅkathā bhagavato pañhaveyyākaraṇaṁ sutvā"ti.

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76Itiha sakko devānamindo bhagavato bhāsitaṁ abhinanditvā anumoditvā bhagavantaṁ uttari pañhaṁ apucchi:

77"Sabbeva nu kho, mārisa, samaṇabrāhmaṇā ekantavādā ekantasīlā ekantachandā ekantaajjhosānā"ti? "Na kho, devānaminda, sabbe samaṇabrāhmaṇā ekantavādā ekantasīlā ekantachandā ekantaajjhosānā"ti.

78"Kasmā pana, mārisa, na sabbe samaṇabrāhmaṇā ekantavādā ekantasīlā ekantachandā ekantaajjhosānā"ti? "Anekadhātu nānādhātu kho, devānaminda, loko. Tasmiṁ anekadhātunānādhātusmiṁ loke yaṁ yadeva sattā dhātuṁ abhinivisanti, taṁ tadeva thāmasā parāmāsā abhinivissa voharanti: 'idameva saccaṁ moghamaññan'ti. Tasmā na sabbe samaṇabrāhmaṇā ekantavādā ekantasīlā ekantachandā ekantaajjhosānā"ti.

79"Sabbeva nu kho, mārisa, samaṇabrāhmaṇā accantaniṭṭhā accantayogakkhemī accantabrahmacārī accantapariyosānā"ti? "Na kho, devānaminda, sabbe samaṇabrāhmaṇā accantaniṭṭhā accantayogakkhemī accantabrahmacārī accantapariyosānā"ti.

80"Kasmā pana, mārisa, na sabbe samaṇabrāhmaṇā accantaniṭṭhā accantayogakkhemī accantabrahmacārī accantapariyosānā"ti? "Ye kho, devānaminda, bhikkhū taṇhāsaṅkhayavimuttā te accantaniṭṭhā accantayogakkhemī accantabrahmacārī accantapariyosānā. Tasmā na sabbe samaṇabrāhmaṇā accantaniṭṭhā accantayogakkhemī accantabrahmacārī accantapariyosānā"ti.

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81Itthaṁ bhagavā sakkassa devānamindassa pañhaṁ puṭṭho byākāsi. Attamano sakko devānamindo bhagavato bhāsitaṁ abhinandi anumodi: "evametaṁ, bhagavā, evametaṁ, sugata. Tiṇṇā mettha kaṅkhā vigatā kathaṅkathā bhagavato pañhaveyyākaraṇaṁ sutvā"ti.

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82Itiha sakko devānamindo bhagavato bhāsitaṁ abhinanditvā anumoditvā bhagavantaṁ etadavoca:

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83"Ejā, bhante, rogo, ejā gaṇḍo, ejā sallaṁ, ejā imaṁ purisaṁ parikaḍḍhati tassa tasseva bhavassa abhinibbattiyā. Tasmā ayaṁ puriso uccāvacamāpajjati. Yesāhaṁ, bhante, pañhānaṁ ito bahiddhā aññesu samaṇabrāhmaṇesu okāsakammampi nālatthaṁ, te me bhagavatā byākatā. Dīgharattānusayitañca pana me vicikicchākathaṁkathāsallaṁ, tañca bhagavatā abbuḷhan"ti.

84"Abhijānāsi no tvaṁ, devānaminda, ime pañhe aññe samaṇabrāhmaṇe pucchitā"ti? "Abhijānāmahaṁ, bhante, ime pañhe aññe samaṇabrāhmaṇe pucchitā"ti. "Yathā kathaṁ pana te, devānaminda, byākaṁsu? Sace te agaru bhāsassū"ti. "Na kho me, bhante, garu yatthassa bhagavā nisinno bhagavantarūpo vā"ti. "Tena hi, devānaminda, bhāsassū"ti. " Yesvāhaṁ, bhante, maññāmi samaṇabrāhmaṇā āraññikā pantasenāsanāti, tyāhaṁ upasaṅkamitvā ime pañhe pucchāmi, te mayā puṭṭhā na sampāyanti, asampāyantā mamaṁyeva paṭipucchanti: 'ko nāmo āyasmā'ti? Tesāhaṁ puṭṭho byākaromi: 'ahaṁ kho, mārisa, sakko devānamindo'ti. Te mamaṁyeva uttari paṭipucchanti: 'kiṁ panāyasmā, devānaminda, kammaṁ katvā imaṁ ṭhānaṁ patto'ti? Tesāhaṁ yathāsutaṁ yathāpariyattaṁ dhammaṁ desemi. Te tāvatakeneva attamanā honti: 'sakko ca no devānamindo diṭṭho, yañca no apucchimhā, tañca no byākāsī'ti. Te aññadatthu mamaṁyeva sāvakā sampajjanti, na cāhaṁ tesaṁ. Ahaṁ kho pana, bhante, bhagavato sāvako sotāpanno avinipātadhammo niyato sambodhiparāyaṇo"ti.

2.5. Somanassapaṭilābhakathā

85"Abhijānāsi no tvaṁ, devānaminda, ito pubbe evarūpaṁ vedapaṭilābhaṁ somanassapaṭilābhan"ti? "Abhijānāmahaṁ, bhante, ito pubbe evarūpaṁ vedapaṭilābhaṁ somanassapaṭilābhan"ti. "Yathā kathaṁ pana tvaṁ, devānaminda, abhijānāsi ito pubbe evarūpaṁ vedapaṭilābhaṁ somanassapaṭilābhan"ti?

86"Bhūtapubbaṁ, bhante, devāsurasaṅgāmo samupabyūḷho ahosi. Tasmiṁ kho pana, bhante, saṅgāme devā jiniṁsu, asurā parājayiṁsu. Tassa mayhaṁ, bhante, taṁ saṅgāmaṁ abhivijinitvā vijitasaṅgāmassa etadahosi: 'yā ceva dāni dibbā ojā yā ca asurā ojā, ubhayametaṁ devā paribhuñjissantī'ti. So kho pana me, bhante, vedapaṭilābho somanassapaṭilābho sadaṇḍāvacaro sasatthāvacaro na nibbidāya na virāgāya na nirodhāya na upasamāya na abhiññāya na sambodhāya na nibbānāya saṁvattati. Yo kho pana me ayaṁ, bhante, bhagavato dhammaṁ sutvā vedapaṭilābho somanassapaṭilābho, so adaṇḍāvacaro asatthāvacaro ekantanibbidāya virāgāya nirodhāya upasamāya abhiññāya sambodhāya nibbānāya saṁvattatī"ti.

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87"Kiṁ pana tvaṁ, devānaminda, atthavasaṁ sampassamāno evarūpaṁ vedapaṭilābhaṁ somanassapaṭilābhaṁ pavedesī"ti? "Cha kho ahaṁ, bhante, atthavase sampassamāno evarūpaṁ vedapaṭilābhaṁ somanassapaṭilābhaṁ pavedemi.

88Idheva tiṭṭhamānassa,
devabhūtassa me sato;
Punarāyu ca me laddho,
evaṁ jānāhi mārisa.

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89Imaṁ kho ahaṁ, bhante, paṭhamaṁ atthavasaṁ sampassamāno evarūpaṁ vedapaṭilābhaṁ somanassapaṭilābhaṁ pavedemi.

90Cutāhaṁ diviyā kāyā,
āyuṁ hitvā amānusaṁ;
Amūḷho gabbhamessāmi,
yattha me ramatī mano.

91Imaṁ kho ahaṁ, bhante, dutiyaṁ atthavasaṁ sampassamāno evarūpaṁ vedapaṭilābhaṁ somanassapaṭilābhaṁ pavedemi.

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92Svāhaṁ amūḷhapaññassa,
viharaṁ sāsane rato;
Ñāyena viharissāmi,
sampajāno paṭissato.

93Imaṁ kho ahaṁ, bhante, tatiyaṁ atthavasaṁ sampassamāno evarūpaṁ vedapaṭilābhaṁ somanassapaṭilābhaṁ pavedemi.

94Ñāyena me carato ca,
sambodhi ce bhavissati;
Aññātā viharissāmi,
sveva anto bhavissati.

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95Imaṁ kho ahaṁ, bhante, catutthaṁ atthavasaṁ sampassamāno evarūpaṁ vedapaṭilābhaṁ somanassapaṭilābhaṁ pavedemi.

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96Cutāhaṁ mānusā kāyā,
āyuṁ hitvāna mānusaṁ;
Puna devo bhavissāmi,
devalokamhi uttamo.

97Imaṁ kho ahaṁ, bhante, pañcamaṁ atthavasaṁ sampassamāno evarūpaṁ vedapaṭilābhaṁ somanassapaṭilābhaṁ pavedemi.

98Te paṇītatarā devā,
akaniṭṭhā yasassino;
Antime vattamānamhi,
so nivāso bhavissati.

99Imaṁ kho ahaṁ, bhante, chaṭṭhaṁ atthavasaṁ sampassamāno evarūpaṁ vedapaṭilābhaṁ somanassapaṭilābhaṁ pavedemi.

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100Ime kho ahaṁ, bhante, cha atthavase sampassamāno evarūpaṁ vedapaṭilābhaṁ somanassapaṭilābhaṁ pavedemi.

101Apariyositasaṅkappo,
vicikiccho kathaṅkathī;
Vicariṁ dīghamaddhānaṁ,
anvesanto tathāgataṁ.

102Yassu maññāmi samaṇe,
pavivittavihārino;
Sambuddhā iti maññāno,
gacchāmi te upāsituṁ.

103'Kathaṁ ārādhanā hoti,
kathaṁ hoti virādhanā';
Iti puṭṭhā na sampāyanti,
magge paṭipadāsu ca.

104Tyassu yadā maṁ jānanti,
sakko devānamāgato;
Tyassu mameva pucchanti,
' kiṁ katvā pāpuṇī idaṁ'.

105Tesaṁ yathāsutaṁ dhammaṁ,
desayāmi jane sutaṁ;
Tena attamanā honti,
' diṭṭho no vāsavoti ca'.

106Yadā ca buddhamaddakkhiṁ,
vicikicchāvitāraṇaṁ;
Somhi vītabhayo ajja,
sambuddhaṁ payirupāsiya.

107Taṇhāsallassa hantāraṁ,
buddhaṁ appaṭipuggalaṁ;
Ahaṁ vande mahāvīraṁ,
buddhamādiccabandhunaṁ.

108Yaṁ karomasi brahmuno,
samaṁ devehi mārisa;
Tadajja tuyhaṁ kassāma,
handa sāmaṁ karoma te.

109Tvameva asi sambuddho,
tuvaṁ satthā anuttaro;
Sadevakasmiṁ lokasmiṁ,
natthi te paṭipuggalo"ti.

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110Atha kho sakko devānamindo pañcasikhaṁ gandhabbaputtaṁ āmantesi: "bahūpakāro kho mesi tvaṁ, tāta pañcasikha, yaṁ tvaṁ bhagavantaṁ paṭhamaṁ pasādesi. Tayā, tāta, paṭhamaṁ pasāditaṁ pacchā mayaṁ taṁ bhagavantaṁ dassanāya upasaṅkamimhā arahantaṁ sammāsambuddhaṁ. Pettike vā ṭhāne ṭhapayissāmi, gandhabbarājā bhavissasi, bhaddañca te sūriyavacchasaṁ dammi, sā hi te abhipatthitā"ti.

111Atha kho sakko devānamindo pāṇinā pathaviṁ parāmasitvā tikkhattuṁ udānaṁ udānesi:

112"Namo tassa bhagavato arahato sammāsambuddhassa.

113Namo tassa bhagavato arahato sammāsambuddhassa.

114Namo tassa bhagavato arahato sammāsambuddhassā"ti.

115Imasmiñca pana veyyākaraṇasmiṁ bhaññamāne sakkassa devānamindassa virajaṁ vītamalaṁ dhammacakkhuṁ udapādi: "yaṁ kiñci samudayadhammaṁ sabbaṁ taṁ nirodhadhamman"ti. Aññesañca asītiyā devatāsahassānaṁ;

iti ye sakkena devānamindena ajjhiṭṭhapañhā puṭṭhā, te bhagavatā byākatā. Tasmā imassa veyyākaraṇassa sakkapañhātveva adhivacananti.

Sakkapañhasuttaṁ niṭṭhitaṁ aṭṭhamaṁ.