Evaṁ 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.

Atha kho sakko devānamindo pañcasikhaṁ gandhabbadevaputtaṁ āmantesi: “ayaṁ, tāta pañcasikha, bhagavā magadhesu viharati pācīnato rājagahassa ambasaṇḍā nāma brāhmaṇagāmo, tassuttarato vediyake pabbate indasālaguhāyaṁ. Yadi pana, tāta pañcasikha, mayaṁ taṁ bhagavantaṁ dassanāya upasaṅkameyyāma arahantaṁ sammāsambuddhan”ti?

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

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.

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.
jalatisu → jālatissu (bj); jalatassu (sya-all, km); jalitassu (pts1ed) | jhāyatisu → jhāyatissu (bj); jhāyatassu (sya-all, km); pajjhāyitassu (pts1ed) Kiṁsu nāmajja vediyako pabbato atiriva obhāsajāto ambasaṇḍā ca brāhmaṇagāmo”ti; saṁviggā lomahaṭṭhajātā ahesuṁ.

Atha kho sakko devānamindo pañcasikhaṁ gandhabbadevaputtaṁ āmantesi: “durupasaṅkamā kho, tāta pañcasikha, tathāgatā mādisena, jhāyī jhānaratā, tadantaraṁ paṭisallīnā.
tadantaraṁ → tadanantara (bj); tadanantaraṁ (sya-all, km, pts1ed, mr) 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

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

“Vande te pitaraṁ bhadde, timbaruṁ sūriyavacchase;My lady SunDazzle, I revere your father, Timbaru, Yena jātāsi kalyāṇī, ānandajananī mama.who sired such a lovely lady—the mother of my joy.

Vātova sedataṁ kanto, pānīyaṁva pipāsato;As a breeze is pleasing to one who is sweating, or a drink to one who thirsts, Aṅgīrasi piyāmesi, dhammo arahatāmiva.you, radiant one, are dear to me, as the Dhamma is to an arahant.

Āturasseva bhesajjaṁ, bhojanaṁva jighacchato;Like medicine for the afflicted, like food for the hungry, Parinibbāpaya maṁ bhadde, jalantamiva vārinā.calm me, lady, like water for a fire ablaze.

Sītodakaṁ pokkharaṇiṁ, yuttaṁ kiñjakkhareṇunā;As an elephant, overcome by summer’s heat, plunges into a lotus pond—cool, covered with stamens & pollen— Nāgo ghammābhitattova, ogāhe te thanūdaraṁ.so I would plunge into your bosom & breasts.

Accaṅkusova nāgova, jitaṁ me tuttatomaraṁ;Like an elephant beyond the power of the goad, unfazed by lances & hooks, Kāraṇaṁ nappajānāmi, sammatto lakkhaṇūruyā.I have no sense of what’s proper to do, intoxicated by the shape of your thighs.

Tayi gedhitacittosmi, cittaṁ vipariṇāmitaṁ;My heart is filled with yearning, my heart is utterly changed. Paṭigantuṁ na sakkomi, vaṅkaghastova ambujo.Like a fish having swallowed the hook I cannot turn back.

Vāmūru saja maṁ bhadde, saja maṁ mandalocane;O, lady of gorgeous thighs, embrace me. Embrace me, O lady of languid eye. Palissaja maṁ kalyāṇi, etaṁ me abhipatthitaṁ.Hold me tight, my lovely: that is my highest wish.

Appako vata me santo, kāmo vellitakesiyā;Though small at first, my desire— O you of wavy hair— Anekabhāvo samuppādi, arahanteva dakkhiṇā.has grown to manifold power like an offering to an arahant.

Yaṁ me atthi kataṁ puññaṁ, arahantesu tādisu;May the fruit of the merit from deeds I’ve done for arahants Taṁ me sabbaṅgakalyāṇi, tayā saddhiṁ vipaccataṁ.ripen in being with you, lady lovely in every limb.

Yaṁ me atthi kataṁ puññaṁ, asmiṁ pathavimaṇḍale;May the fruit of the merit from deeds I’ve done in all the world, Taṁ me sabbaṅgakalyāṇi, tayā saddhiṁ vipaccataṁ.ripen in being with you, lady lovely in every limb.

Sakyaputtova jhānena, ekodi nipako sato;Like the Buddha—through jhāna, one-pointed, intent, & mindful, Amataṁ muni jigīsāno, tamahaṁ sūriyavacchase.
jigīsāno → jigiṁsāno (bj, sya-all, km, pts1ed)a sage longing for the deathless— so I long, SunDazzle, for you.

Yathāpi muni nandeyya, patvā sambodhimuttamaṁ;As a sage would rejoice in gaining the supreme awakening, Evaṁ nandeyyaṁ kalyāṇi, missībhāvaṁ gato tayā.so would I, my lovely, in mingling with you.

Sakko ce me varaṁ dajjā, tāvatiṁsānamissaro;If Sakka, lord of the Thirty-three, were to grant me a wish, Tāhaṁ bhadde vareyyāhe, evaṁ kāmo daḷho mama.I would choose you, my lady: my passion is so strong.

Sālaṁva na ciraṁ phullaṁ, pitaraṁ te sumedhase;As I would to a Sal tree not long in bloom, Vandamāno namassāmi, yassāsetādisī pajā”ti.I honor & bow to your father, O wise one, who engendered someone like you.

Evaṁ vutte, bhagavā pañcasikhaṁ gandhabbadevaputtaṁ etadavoca: “saṁsandati kho te, pañcasikha, tantissaro gītassarena, gītassaro ca tantissarena; na ca pana te, pañcasikha, tantissaro gītassaraṁ ativattati, gītassaro ca tantissaraṁ.
na ca pana → neva pana (sya-all, km) Kadā saṁyūḷhā pana te, pañcasikha, imā gāthā buddhūpasañhitā dhammūpasañhitā saṅghūpasañhitā 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 saṅghūpasañhitā arahantūpasañhitā kāmūpasañhitā—

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

…pe…

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

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.

2. Sakkūpasaṅkama

Atha 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.

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.

Tena kho pana samayena indasālaguhā visamā santī samā samapādi, sambādhā santī urundā samapādi, andhakāro guhāyaṁ antaradhāyi, āloko udapādi yathā taṁ devānaṁ devānubhāvena.
urundā → uruddhā (sya-all, km); uruddā (mr)

Atha 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.
kehici → kehici (sya-all, km) 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.
bhūjati → bhuñjatī (bj); bhujagī (sya-all, km); bhuñjati (pts1ed)

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.
āyasmato nemisaddena → cakkanemisaddena (sya-all, km)

“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

Idheva, bhante, kapilavatthusmiṁ gopikā nāma sakyadhītā ahosi buddhe pasannā dhamme pasannā saṅghe pasannā sīlesu paripūrakārinī. Sā itthittaṁ virājetvā purisattaṁ bhāvetvā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapannā.
itthittaṁ → itthicittaṁ (cck, pts1ed); itthīcittaṁ (sya1ed, sya2ed, km) | purisattaṁ → purisacittaṁ (sya-all, km, pts1ed) 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—
assuttha → assutthā (bj); āyūhittha (sya-all, km); assutvā (pts1ed) ahañhi nāma itthikā samānā buddhe pasannā dhamme pasannā saṅghe pasannā sīlesu paripūrakārinī itthittaṁ virājetvā purisattaṁ bhāvetvā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapannā, devānaṁ tāvatiṁsānaṁ sahabyataṁ sakkassa devānamindassa puttattaṁ ajjhupagatā. Idhāpi maṁ evaṁ jānanti: “gopako devaputto gopako devaputto”ti. Tumhe pana, mārisā, bhagavati brahmacariyaṁ caritvā hīnaṁ gandhabbakāyaṁ upapannā. Duddiṭṭharūpaṁ vata bho addasāma, ye mayaṁ addasāma sahadhammike hīnaṁ gandhabbakāyaṁ upapanne’ti.

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

‘Upāsikā cakkhumato ahosiṁ, nāmampi mayhaṁ ahu “gopikā”ti; Buddhe ca dhamme ca abhippasannā, saṅghañcupaṭṭhāsiṁ pasannacittā.

Tasseva buddhassa sudhammatāya, sakkassa puttomhi mahānubhāvo; Mahājutīko tidivūpapanno, jānanti maṁ idhāpi “gopako”ti.

Athaddasaṁ bhikkhavo diṭṭhapubbe, gandhabbakāyūpagate vasīne; Imehi te gotamasāvakāse, ye ca mayaṁ pubbe manussabhūtā.

Annena pānena upaṭṭhahimhā, pādūpasaṅgayha sake nivesane; Kutomukhā nāma ime bhavanto, buddhassa dhammāni paṭiggahesuṁ.
buddhassa dhammāni paṭiggahesuṁ → buddhassa dhammaṁ na paṭiggahesuṁ (sya-all, km, pts1ed)

Paccattaṁ veditabbo hi dhammo, sudesito cakkhumatānubuddho; Ahañhi tumheva upāsamāno, sutvāna ariyāna subhāsitāni.

Sakkassa puttomhi mahānubhāvo, mahājutīko tidivūpapanno; Tumhe pana seṭṭhamupāsamānā, anuttaraṁ brahmacariyaṁ caritvā.

Hīnaṁ kāyaṁ upapannā bhavanto, anānulomā bhavatūpapatti; Duddiṭṭharūpaṁ vata addasāma, sahadhammike hīnakāyūpapanne.

Gandhabbakāyūpagatā bhavanto, devānamāgacchatha pāricariyaṁ; Agāre vasato mayhaṁ, imaṁ passa visesataṁ.

Itthī hutvā svajja pumomhi devo, dibbehi kāmehi samaṅgibhūto’; Te coditā gotamasāvakena, saṁvegamāpādu samecca gopakaṁ.

‘Handa viyāyāma byāyāma, mā no mayaṁ parapessā ahumhā’;
byāyāma → viyāyamāma (bj, sya-all, km, pts1ed) | viyāyāma → byāyamāma (bj); vigāyāma (sya-all, km); vitāyāma (pts1ed) Tesaṁ duve vīriyamārabhiṁsu, anussaraṁ gotamasāsanāni.

Idheva cittāni virājayitvā, kāmesu ādīnavamaddasaṁsu; Te kāmasaṁyojanabandhanāni, pāpimayogāni duraccayāni.

Nāgova sannāni guṇāni chetvā, deve tāvatiṁse atikkamiṁsu;
sannāni guṇāni → sandānaguṇāni (bj, pts1ed); santāni guṇāni (sya-all, km) Saindā devā sapajāpatikā, sabbe sudhammāya sabhāyupaviṭṭhā.

Tesaṁ nisinnānaṁ abhikkamiṁsu, vīrā virāgā virajaṁ karontā; Te disvā saṁvegamakāsi vāsavo, devābhibhū devagaṇassa majjhe.

‘Imehi te hīnakāyūpapannā, deve tāvatiṁse abhikkamanti’; Saṁvegajātassa vaco nisamma, so gopako vāsavamajjhabhāsi.

‘Buddho janindatthi manussaloke, kāmābhibhū sakyamunīti ñāyati; Tasseva te puttā satiyā vihīnā, coditā mayā te satimajjhalatthuṁ’.

Tiṇṇaṁ tesaṁ āvasinettha eko, gandhabbakāyūpagato vasīno;
āvasinettha → vasīnettha (bj); avasinettha (sya-all, km); avasīnettha (pts1ed) Dve ca sambodhipathānusārino, devepi hīḷenti samāhitattā.

Etādisī dhammappakāsanettha, na tattha kiṅkaṅkhati koci sāvako; Nitiṇṇaoghaṁ vicikicchachinnaṁ, buddhaṁ namassāma jinaṁ janindaṁ.

Yaṁ te dhammaṁ idhaññāya, visesaṁ ajjhagaṁsu te;
ajjhagaṁsu → ajjhagamaṁsu (sya-all); ajjhagamaṁsuṁ (km) Kāyaṁ brahmapurohitaṁ, duve tesaṁ visesagū.

Tassa dhammassa pattiyā, āgatamhāsi mārisa; Katāvakāsā bhagavatā, pañhaṁ pucchemu mārisā”ti.

Atha kho bhagavato etadahosi: “dīgharattaṁ visuddho kho ayaṁ yakkho, yaṁ kiñci maṁ pañhaṁ pucchissati, sabbaṁ taṁ atthasañhitaṁyeva pucchissati, no anatthasañhitaṁ.
yakkho → sakko (bj, sya-all, km, pts1ed) Yañcassāhaṁ puṭṭho byākarissāmi, taṁ khippameva ājānissatī”ti.

Atha kho bhagavā sakkaṁ devānamindaṁ gāthāya ajjhabhāsi:

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

Paṭhamabhāṇavāro niṭṭhito.

Katāvakāso sakko devānamindo bhagavatā imaṁ bhagavantaṁ paṭhamaṁ pañhaṁ apucchi:
devānamindo bhagavatā imaṁ bhagavantaṁ → devānamindo bhagavantaṁ imaṁ (pts1ed)Having been given leave by the Blessed One, Sakka the deva-king asked him his first question:

“Kiṁsaṁyojanā nu kho, mārisa, devā manussā asurā nāgā gandhabbā ye caññe santi puthukāyā, te:“Fettered with what, dear sir—though they think, ‘averā adaṇḍā asapattā abyāpajjā viharemu averino’ti iti ca nesaṁ hoti, atha ca pana saverā sadaṇḍā sasapattā sabyāpajjā viharanti saverino”ti?‘May we live free from hostility, free from violence, free from rivalry, free from ill will, free from those who are hostile’—do devas, human beings, asuras, nāgas, gandhabbas, & whatever other many kinds of beings there are, nevertheless live in hostility, violence, rivalry, ill will, with those who are hostile?”

Itthaṁ sakko devānamindo bhagavantaṁ pañhaṁ apucchi.
bhagavantaṁ pañhaṁ → imaṁ paṭhamaṁ pañhaṁ (pts1ed)Thus Sakka asked his first question of the Blessed One, Tassa bhagavā pañhaṁ puṭṭho byākāsi:and the Blessed One, when asked, replied:

“Issāmacchariyasaṁyojanā kho, devānaminda, devā manussā asurā nāgā gandhabbā ye caññe santi puthukāyā, te:“Devas, human beings, asuras, nāgas, gandhabbas, & whatever other many kinds of beings there are, are fettered with envy & stinginess, which is why—even though they think, ‘averā adaṇḍā asapattā abyāpajjā viharemu averino’ti iti ca nesaṁ hoti, atha ca pana saverā sadaṇḍā sasapattā sabyāpajjā viharanti saverino”ti.‘May we live free from hostility, free from violence, free from rivalry, free from ill will, free from those who are hostile’—they nevertheless live in hostility, violence, rivalry, ill will, with those who are hostile.”

Itthaṁ bhagavā sakkassa devānamindassa pañhaṁ puṭṭho byākāsi.Thus the Blessed One answered, having been asked by Sakka the deva-king. Attamano sakko devānamindo bhagavato bhāsitaṁ abhinandi anumodi:Gratified, Sakka was delighted in & expressed his approval of the Blessed One’s words: “evametaṁ, bhagavā, evametaṁ, sugata.“So it is, O Blessed One. So it is, O One Well-Gone. Tiṇṇā mettha kaṅkhā vigatā kathaṅkathā bhagavato pañhaveyyākaraṇaṁ sutvā”ti.Hearing the Blessed One’s answer to my question, my doubt is now cut off, my perplexity is overcome.”

Itiha sakko devānamindo bhagavato bhāsitaṁ abhinanditvā anumoditvā bhagavantaṁ uttari pañhaṁ apucchi:
uttari → uttariṁ (bj, sya-all, km, pts1ed)Then Sakka, having delighted in & expressed his approval of the Blessed One’s words, asked him a further question:

“Issāmacchariyaṁ pana, mārisa, kiṁnidānaṁ kiṁsamudayaṁ kiṁjātikaṁ kiṁpabhavaṁ;“But what, dear sir, is the cause of envy & stinginess, what is their origination, what gives them birth, what is their source? kismiṁ sati issāmacchariyaṁ hoti;When what exists do they come into being? kismiṁ asati issāmacchariyaṁ na hotī”ti?When what doesn’t exist do they not?”

“Issāmacchariyaṁ kho, devānaminda, piyāppiyanidānaṁ piyāppiyasamudayaṁ piyāppiyajātikaṁ piyāppiyapabhavaṁ;“Envy & stinginess have dear-&-not-dear as their cause, have dear-&-not-dear as their origination, have dear-&-not-dear as what gives them birth, have dear-&-not-dear as their source. piyāppiye sati issāmacchariyaṁ hoti,When dear-&-not-dear exist, they come into being. piyāppiye asati issāmacchariyaṁ na hotī”ti.When dear-&-not-dear are not, they don’t.”

“Piyāppiyaṁ pana, mārisa, kiṁnidānaṁ kiṁsamudayaṁ kiṁjātikaṁ kiṁpabhavaṁ;
pana → kho pana (bj, csp1ed)“But what, dear sir, is the cause of dear-&-not-dear, what is their origination, what gives them birth, what is their source? kismiṁ sati piyāppiyaṁ hoti;When what exists do they come into being? kismiṁ asati piyāppiyaṁ na hotī”ti?When what doesn’t exist do they not?”

“Piyāppiyaṁ kho, devānaminda, chandanidānaṁ chandasamudayaṁ chandajātikaṁ chandapabhavaṁ;“Dear-&-not-dear have desire as their cause, have desire as their origination, have desire as what gives them birth, have desire as their source. chande sati piyāppiyaṁ hoti;When desire exists, they come into being. chande asati piyāppiyaṁ na hotī”ti.When desire is not, they don’t.”

“Chando pana, mārisa, kiṁnidāno kiṁsamudayo kiṁjātiko kiṁpabhavo;
Chando pana → kho pana (bj, csp1ed)“But what, dear sir, is the cause of desire, what is its origination, what gives it birth, what is its source? kismiṁ sati chando hoti;When what exists does it come into being? kismiṁ asati chando na hotī”ti?When what doesn’t exist does it not?”

“Chando kho, devānaminda, vitakkanidāno vitakkasamudayo vitakkajātiko vitakkapabhavo;“Desire has thinking as its cause, has thinking as its origination, has thinking as what gives it birth, has thinking as its source. vitakke sati chando hoti;When thinking exists, desire comes into being. vitakke asati chando na hotī”ti.When thinking is not, it doesn’t.”

“Vitakko pana, mārisa, kiṁnidāno kiṁsamudayo kiṁjātiko kiṁpabhavo;
Vitakko pana → kho pana (bj, csp1ed)“But what, dear sir, is the cause of thinking, what is its origination, what gives it birth, what is its source? kismiṁ sati vitakko hoti;When what exists does it come into being? kismiṁ asati vitakko na hotī”ti?When what doesn’t exist does it not?”

“Vitakko kho, devānaminda, papañcasaññāsaṅkhānidāno papañcasaññāsaṅkhāsamudayo papañcasaññāsaṅkhājātiko papañcasaññāsaṅkhāpabhavo;“Thinking has the perceptions & categories of objectification as its cause, has the perceptions & categories of objectification as its origination, has the perceptions & categories of objectification as what gives it birth, has the perceptions & categories of objectification as its source. papañcasaññāsaṅkhāya sati vitakko hoti;When the perceptions & categories of objectification exist, thinking comes into being. papañcasaññāsaṅkhāya asati vitakko na hotī”ti.When the perceptions & categories of objectification are not, it doesn’t.”

“Kathaṁ paṭipanno pana, mārisa, bhikkhu papañcasaññāsaṅkhānirodhasāruppagāminiṁ paṭipadaṁ paṭipanno hotī”ti?“And how has he practiced, dear sir: the monk who has practiced the practice leading to the right cessation of the perceptions & categories of objectification?”

2.2. Vedanākammaṭṭhāna

“Somanassampāhaṁ, devānaminda, duvidhena vadāmi—“Joy is of two sorts, I tell you, deva-king: sevitabbampi, asevitabbampi.to be pursued & not to be pursued. Domanassampāhaṁ, devānaminda, duvidhena vadāmi—Grief is of two sorts: sevitabbampi, asevitabbampi.to be pursued & not to be pursued. Upekkhampāhaṁ, devānaminda, duvidhena vadāmi—Equanimity is of two sorts: sevitabbampi, asevitabbampi.to be pursued & not to be pursued.

Somanassampāhaṁ, devānaminda, duvidhena vadāmi sevitabbampi, asevitabbampīti iti kho panetaṁ vuttaṁ, kiñcetaṁ paṭicca vuttaṁ?“‘Joy is of two sorts, I tell you, deva-king: to be pursued & not to be pursued.’ Thus was it said. And in reference to what was it said? Tattha yaṁ jaññā somanassaṁWhen one knows of a feeling of joy, ‘imaṁ kho me somanassaṁ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyantī’ti, evarūpaṁ somanassaṁ na sevitabbaṁ.‘As I pursue this joy, unskillful mental qualities increase, and skillful mental qualities decline,’ that sort of joy is not to be pursued. Tattha yaṁ jaññā somanassaṁWhen one knows of a feeling of joy, ‘imaṁ kho me somanassaṁ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhantī’ti, evarūpaṁ somanassaṁ sevitabbaṁ.‘As I pursue this joy, unskillful mental qualities decline, and skillful mental qualities increase,’ that sort of joy is to be pursued. Tattha yañce savitakkaṁ savicāraṁ, yañce avitakkaṁ avicāraṁ, ye avitakke avicāre, te paṇītatare.
te → se (pts1ed)And this sort of joy may be accompanied by directed thought & evaluation or free of directed thought & evaluation. Of the two, the latter is the more refined. Somanassampāhaṁ, devānaminda, duvidhena vadāmi sevitabbampi, asevitabbampīti.‘Joy is of two sorts, I tell you, deva-king: to be pursued & not to be pursued.’ Iti yaṁ taṁ vuttaṁ, idametaṁ paṭicca vuttaṁ.Thus was it said. And in reference to this was it said.

Domanassampāhaṁ, devānaminda, duvidhena vadāmi sevitabbampi, asevitabbampīti iti kho panetaṁ vuttaṁ, kiñcetaṁ paṭicca vuttaṁ?“‘Grief is of two sorts, I tell you: to be pursued & not to be pursued.’ Thus was it said. And in reference to what was it said? Tattha yaṁ jaññā domanassaṁWhen one knows of a feeling of grief, ‘imaṁ kho me domanassaṁ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyantī’ti, evarūpaṁ domanassaṁ na sevitabbaṁ.‘As I pursue this grief, unskillful mental qualities increase, and skillful mental qualities decline,’ that sort of grief is not to be pursued. Tattha yaṁ jaññā domanassaṁWhen one knows of a feeling of grief, ‘imaṁ kho me domanassaṁ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhantī’ti, evarūpaṁ domanassaṁ sevitabbaṁ.‘As I pursue this grief, unskillful mental qualities decline, and skillful mental qualities increase,’ that sort of grief is to be pursued. Tattha yañce savitakkaṁ savicāraṁ, yañce avitakkaṁ avicāraṁ, ye avitakke avicāre, te paṇītatare.And this sort of grief may be accompanied by directed thought & evaluation or free of directed thought & evaluation. Of the two, the latter is the more refined. Domanassampāhaṁ, devānaminda, duvidhena vadāmi sevitabbampi, asevitabbampīti‘Grief is of two sorts, I tell you: to be pursued & not to be pursued.’ iti yaṁ taṁ vuttaṁ, idametaṁ paṭicca vuttaṁ.Thus was it said. And in reference to this was it said.

Upekkhampāhaṁ, devānaminda, duvidhena vadāmi sevitabbampi, asevitabbampīti iti kho panetaṁ vuttaṁ, kiñcetaṁ paṭicca vuttaṁ?“‘Equanimity is of two sorts, I tell you: to be pursued & not to be pursued.’ Thus was it said. And in reference to what was it said? Tattha yaṁ jaññā upekkhaṁWhen one knows of a feeling of equanimity, ‘imaṁ kho me upekkhaṁ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyantī’ti, evarūpā upekkhā na sevitabbā.‘As I pursue this equanimity, unskillful mental qualities increase, and skillful mental qualities decline,’ that sort of equanimity is not to be pursued. Tattha yaṁ jaññā upekkhaṁWhen one knows of a feeling of equanimity, ‘imaṁ kho me upekkhaṁ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhantī’ti, evarūpā upekkhā sevitabbā.‘As I pursue this equanimity, unskillful mental qualities decline, and skillful mental qualities increase,’ that sort of equanimity is to be pursued. Tattha yañce savitakkaṁ savicāraṁ, yañce avitakkaṁ avicāraṁ, ye avitakke avicāre, te paṇītatare.And this sort of equanimity may be accompanied by directed thought & evaluation or free of directed thought & evaluation. Of the two, the latter is the more refined. Upekkhampāhaṁ, devānaminda, duvidhena vadāmi sevitabbampi, asevitabbampīti‘Equanimity is of two sorts, I tell you: to be pursued & not to be pursued.’ iti yaṁ taṁ vuttaṁ, idametaṁ paṭicca vuttaṁ.Thus was it said. And in reference to this was it said.

Evaṁ paṭipanno kho, devānaminda, bhikkhu papañcasaññāsaṅkhānirodhasāruppagāminiṁ paṭipadaṁ paṭipanno hotī”ti.“This is how he has practiced, deva-king: the monk who has practiced the practice leading to the right cessation of the perceptions & categories of objectification.”

Itthaṁ bhagavā sakkassa devānamindassa pañhaṁ puṭṭho byākāsi.Thus the Blessed One answered, having been asked by Sakka the deva-king. Attamano sakko devānamindo bhagavato bhāsitaṁ abhinandi anumodi:Gratified, Sakka was delighted in & expressed his approval of the Blessed One’s words: “evametaṁ, bhagavā, evametaṁ, sugata.“So it is, O Blessed One. So it is, O One Well-Gone. Tiṇṇā mettha kaṅkhā vigatā kathaṅkathā bhagavato pañhaveyyākaraṇaṁ sutvā”ti.Hearing the Blessed One’s answer to my question, my doubt is now cut off, my perplexity is overcome.”

2.3. Pātimokkhasaṁvara

Itiha sakko devānamindo bhagavato bhāsitaṁ abhinanditvā anumoditvā bhagavantaṁ uttari pañhaṁ apucchi:Then Sakka, having delighted in & expressed his approval of the Blessed One’s words, asked him a further question:

“Kathaṁ paṭipanno pana, mārisa, bhikkhu pātimokkhasaṁvarāya paṭipanno hotī”ti?“But how has he practiced, dear sir: the monk who has practiced for restraint in the Pāṭimokkha?”

“Kāyasamācārampāhaṁ, devānaminda, duvidhena vadāmi—“Bodily conduct is of two sorts, I tell you, deva-king: sevitabbampi, asevitabbampi.to be pursued & not to be pursued. Vacīsamācārampāhaṁ, devānaminda, duvidhena vadāmi—Verbal conduct is of two sorts: sevitabbampi, asevitabbampi.to be pursued & not to be pursued. Pariyesanaṁpāhaṁ, devānaminda, duvidhena vadāmi—Searching is of two sorts: sevitabbampi, asevitabbampi.to be pursued & not to be pursued.

Kāyasamācārampāhaṁ, devānaminda, duvidhena vadāmi sevitabbampi asevitabbampīti iti kho panetaṁ vuttaṁ, kiñcetaṁ paṭicca vuttaṁ?“‘Bodily conduct is of two sorts, I tell you, deva-king: to be pursued & not to be pursued.’ Thus was it said. And in reference to what was it said? Tattha yaṁ jaññā kāyasamācāraṁWhen one knows of bodily conduct, ‘imaṁ kho me kāyasamācāraṁ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyantī’ti, evarūpo kāyasamācāro na sevitabbo.‘As I pursue this bodily conduct, unskillful mental qualities increase, and skillful mental qualities decline,’ that sort of bodily conduct is not to be pursued. Tattha yaṁ jaññā kāyasamācāraṁWhen one knows of bodily conduct, ‘imaṁ kho me kāyasamācāraṁ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhantī’ti, evarūpo kāyasamācāro sevitabbo.‘As I pursue this bodily conduct, unskillful mental qualities decline, and skillful mental qualities increase,’ that sort of bodily conduct is to be pursued. Kāyasamācārampāhaṁ, devānaminda, duvidhena vadāmi—‘Bodily conduct is of two sorts, I tell you, deva-king: sevitabbampi, asevitabbampītito be pursued & not to be pursued.’ iti yaṁ taṁ vuttaṁ, idametaṁ paṭicca vuttaṁ.Thus was it said. And in reference to this was it said.

Vacīsamācārampāhaṁ, devānaminda, duvidhena vadāmi—“‘Verbal conduct is of two sorts, I tell you, deva-king: to be pursued & not to be pursued.’ sevitabbampi, asevitabbampīti iti kho panetaṁ vuttaṁ, kiñcetaṁ paṭicca vuttaṁ?Thus was it said. And in reference to what was it said? Tattha yaṁ jaññā vacīsamācāraṁ ‘imaṁ kho me vacīsamācāraṁ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyantī’ti, evarūpo vacīsamācāro na sevitabbo.When one knows of verbal conduct, ‘As I pursue this verbal conduct, unskillful mental qualities increase, and skillful mental qualities decline,’ that sort of verbal conduct is not to be pursued. Tattha yaṁ jaññā vacīsamācāraṁ ‘imaṁ kho me vacīsamācāraṁ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhantī’ti, evarūpo vacīsamācāro sevitabbo.When one knows of verbal conduct, ‘As I pursue this verbal conduct, unskillful mental qualities decline, and skillful mental qualities increase,’ that sort of verbal conduct is to be pursued. Vacīsamācārampāhaṁ, devānaminda, duvidhena vadāmi—‘Verbal conduct is of two sorts, I tell you, deva-king: sevitabbampi, asevitabbampītito be pursued & not to be pursued.’ iti yaṁ taṁ vuttaṁ, idametaṁ paṭicca vuttaṁ.Thus was it said. And in reference to this was it said.

Pariyesanaṁpāhaṁ, devānaminda, duvidhena vadāmi—“‘Searching is of two sorts, I tell you, deva-king: sevitabbampi, asevitabbampīti iti kho panetaṁ vuttaṁ, kiñcetaṁ paṭicca vuttaṁ?to be pursued & not to be pursued.’ Thus was it said. And in reference to what was it said? Tattha yaṁ jaññā pariyesanaṁ ‘imaṁ kho me pariyesanaṁ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyantī’ti, evarūpā pariyesanā na sevitabbā.When one knows of a search, ‘As I pursue this search, unskillful mental qualities increase, and skillful mental qualities decline,’ that sort of search is not to be pursued. Tattha yaṁ jaññā pariyesanaṁ ‘imaṁ kho me pariyesanaṁ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhantī’ti, evarūpā pariyesanā sevitabbā.When one knows of a search, ‘As I pursue this search, unskillful mental qualities decline, and skillful mental qualities increase,’ that sort of search is to be pursued. Pariyesanaṁpāhaṁ, devānaminda, duvidhena vadāmi—‘Searching is of two sorts, I tell you, deva-king: sevitabbampi, asevitabbampītito be pursued & not to be pursued.’ iti yaṁ taṁ vuttaṁ, idametaṁ paṭicca vuttaṁ.Thus was it said. And in reference to this was it said.

Evaṁ paṭipanno kho, devānaminda, bhikkhu pātimokkhasaṁvarāya paṭipanno hotī”ti.“This is how he has practiced, deva-king: the monk who has practiced the practice for restraint in the Pāṭimokkha.”

Itthaṁ bhagavā sakkassa devānamindassa pañhaṁ puṭṭho byākāsi.Thus the Blessed One answered, having been asked by Sakka the deva-king. Attamano sakko devānamindo bhagavato bhāsitaṁ abhinandi anumodi:Gratified, Sakka was delighted in & expressed his approval of the Blessed One’s words: “evametaṁ, bhagavā, evametaṁ, sugata.“So it is, O Blessed One. So it is, O One Well-Gone. Tiṇṇā mettha kaṅkhā vigatā kathaṅkathā bhagavato pañhaveyyākaraṇaṁ sutvā”ti.Hearing the Blessed One’s answer to my question, my doubt is now cut off, my perplexity is overcome.”

2.4. Indriyasaṁvara

Itiha sakko devānamindo bhagavato bhāsitaṁ abhinanditvā anumoditvā bhagavantaṁ uttari pañhaṁ apucchi:Then Sakka, having delighted in & expressed his approval of the Blessed One’s words, asked him a further question:

“Kathaṁ paṭipanno pana, mārisa, bhikkhu indriyasaṁvarāya paṭipanno hotī”ti?“But how has he practiced, dear sir: the monk who has practiced for restraint with regard to the sense faculties?”

“Cakkhuviññeyyaṁ rūpampāhaṁ, devānaminda, duvidhena vadāmi—“Forms cognizable by the eye are of two sorts, I tell you, deva-king: sevitabbampi, asevitabbampi.to be pursued & not to be pursued. Sotaviññeyyaṁ saddampāhaṁ, devānaminda, duvidhena vadāmi—Sounds cognizable by the ear…. sevitabbampi, asevitabbampi. Ghānaviññeyyaṁ gandhampāhaṁ, devānaminda, duvidhena vadāmi—Aromas cognizable by the nose…. sevitabbampi, asevitabbampi. Jivhāviññeyyaṁ rasampāhaṁ, devānaminda, duvidhena vadāmi—Flavors cognizable by the tongue…. sevitabbampi, asevitabbampi. Kāyaviññeyyaṁ phoṭṭhabbampāhaṁ, devānaminda, duvidhena vadāmi—Tactile sensations cognizable by the body…. sevitabbampi, asevitabbampi. Manoviññeyyaṁ dhammampāhaṁ, devānaminda, duvidhena vadāmi—Ideas cognizable by the intellect are of two sorts: sevitabbampi, asevitabbampī”ti.to be pursued & not to be pursued.”

Evaṁ vutte, sakko devānamindo bhagavantaṁ etadavoca:When this was said, Sakka the deva-king said to the Blessed One,

“Imassa kho ahaṁ, bhante, bhagavatā saṅkhittena bhāsitassa evaṁ vitthārena atthaṁ ājānāmi.“Dear sir, I understand the detailed meaning of the Blessed One’s brief statement. Yathārūpaṁ, bhante, cakkhuviññeyyaṁ rūpaṁ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti, evarūpaṁ cakkhuviññeyyaṁ rūpaṁ na sevitabbaṁ.If, as one pursues a certain type of form cognizable by the eye, unskillful mental qualities increase, and skillful mental qualities decline, that sort of form cognizable by the eye is not to be pursued. Yathārūpañca kho, bhante, cakkhuviññeyyaṁ rūpaṁ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti, evarūpaṁ cakkhuviññeyyaṁ rūpaṁ sevitabbaṁ.But if, as one pursues a certain type of form cognizable by the eye, unskillful mental qualities decline, and skillful mental qualities increase, that sort of form cognizable by the eye is to be pursued. Yathārūpañca kho, bhante, sotaviññeyyaṁ saddaṁ sevato …pe…“If, as one pursues a certain type of sound cognizable by the ear…. ghānaviññeyyaṁ gandhaṁ sevato …“If, as one pursues a certain type of aroma cognizable by the nose…. jivhāviññeyyaṁ rasaṁ sevato …“If, as one pursues a certain type of flavor cognizable by the tongue…. kāyaviññeyyaṁ phoṭṭhabbaṁ sevato …“If, as one pursues a certain type of tactile sensation cognizable by the body…. manoviññeyyaṁ dhammaṁ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti, evarūpo manoviññeyyo dhammo na sevitabbo.“If, as one pursues a certain type of idea cognizable by the intellect, unskillful mental qualities increase, and skillful mental qualities decline, that sort of idea cognizable by the intellect is not to be pursued. Yathārūpañca kho, bhante, manoviññeyyaṁ dhammaṁ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti, evarūpo manoviññeyyo dhammo sevitabbo.But if, as one pursues a certain type of idea cognizable by the intellect, unskillful mental qualities decline, and skillful mental qualities increase, that sort of idea cognizable by the intellect is to be pursued.

Imassa kho me, bhante, bhagavatā saṅkhittena bhāsitassa evaṁ vitthārena atthaṁ ājānato“This is how I understand the detailed meaning of the Blessed One’s brief statement. tiṇṇā mettha kaṅkhā vigatā kathaṅkathā bhagavato pañhaveyyākaraṇaṁ sutvā”ti.Hearing the Blessed One’s answer to my question, my doubt is now cut off, my perplexity is overcome.”

Itiha sakko devānamindo bhagavato bhāsitaṁ abhinanditvā anumoditvā bhagavantaṁ uttari pañhaṁ apucchi:Then Sakka, having delighted in & expressed his approval of the Blessed One’s words, asked him a further question:

“Sabbeva nu kho, mārisa, samaṇabrāhmaṇā ekantavādā ekantasīlā ekantachandā ekantaajjhosānā”ti?“Dear sir, do all contemplatives & brahmans teach the same doctrine, adhere to the same precepts, desire the same thing, aim at the same goal?”

“Na kho, devānaminda, sabbe samaṇabrāhmaṇā ekantavādā ekantasīlā ekantachandā ekantaajjhosānā”ti.“No, deva-king, not all contemplatives & brahmans teach the same doctrine, adhere to the same precepts, desire the same thing, aim at the same goal.”

“Kasmā pana, mārisa, na sabbe samaṇabrāhmaṇā ekantavādā ekantasīlā ekantachandā ekantaajjhosānā”ti?“Why, dear sir, don’t all contemplatives & brahmans teach the same doctrine, adhere to the same precepts, desire the same thing, aim at the same goal?”

“Anekadhātu nānādhātu kho, devānaminda, loko.“The world is made up of many properties, various properties. Tasmiṁ anekadhātunānādhātusmiṁ loke yaṁ yadeva sattā dhātuṁ abhinivisanti, taṁ tadeva thāmasā parāmāsā abhinivissa voharanti:Because of the many & various properties in the world, then whichever property living beings get fixated on, they become entrenched & latch onto it, saying, ‘idameva saccaṁ moghamaññan’ti.‘Only this is true; anything else is worthless.’ Tasmā na sabbe samaṇabrāhmaṇā ekantavādā ekantasīlā ekantachandā ekantaajjhosānā”ti.This is why not all contemplatives & brahmans teach the same doctrine, adhere to the same precepts, desire the same thing, aim at the same goal.”

“Sabbeva nu kho, mārisa, samaṇabrāhmaṇā accantaniṭṭhā accantayogakkhemī accantabrahmacārī accantapariyosānā”ti?“But, dear sir, are all contemplatives & brahmans utterly complete, utterly free from bonds, followers of the utterly holy life, utterly consummate?”

“Na kho, devānaminda, sabbe samaṇabrāhmaṇā accantaniṭṭhā accantayogakkhemī accantabrahmacārī accantapariyosānā”ti.“No, deva-king, not all contemplatives & brahmans are utterly complete, utterly free from bonds, followers of the utterly holy life, utterly consummate.”

“Kasmā pana, mārisa, na sabbe samaṇabrāhmaṇā accantaniṭṭhā accantayogakkhemī accantabrahmacārī accantapariyosānā”ti?“But why, dear sir, are not all contemplatives & brahmans utterly complete, utterly free from bonds, followers of the utterly holy life, utterly consummate?”

“Ye kho, devānaminda, bhikkhū taṇhāsaṅkhayavimuttā te accantaniṭṭhā accantayogakkhemī accantabrahmacārī accantapariyosānā.“Those monks who are released through the total ending of craving are the ones who are utterly complete, utterly free from bonds, followers of the utterly holy life, utterly consummate. Tasmā na sabbe samaṇabrāhmaṇā accantaniṭṭhā accantayogakkhemī accantabrahmacārī accantapariyosānā”ti.This is why not all contemplatives & brahmans are utterly complete, utterly free from bonds, followers of the utterly holy life, utterly consummate.”

Itthaṁ bhagavā sakkassa devānamindassa pañhaṁ puṭṭho byākāsi.Thus the Blessed One answered, having been asked by Sakka the deva-king. Attamano sakko devānamindo bhagavato bhāsitaṁ abhinandi anumodi:Gratified, Sakka was delighted in & expressed his approval of the Blessed One’s words: “evametaṁ, bhagavā, evametaṁ, sugata.“So it is, O Blessed One. So it is, O One Well-Gone. Tiṇṇā mettha kaṅkhā vigatā kathaṅkathā bhagavato pañhaveyyākaraṇaṁ sutvā”ti.Hearing the Blessed One’s answer to my question, my doubt is now cut off, my perplexity is overcome.”

Itiha sakko devānamindo bhagavato bhāsitaṁ abhinanditvā anumoditvā bhagavantaṁ etadavoca:Then Sakka, having delighted in & expressed his approval of the Blessed One’s words, said to him:

“Ejā, bhante, rogo, ejā gaṇḍo, ejā sallaṁ, ejā imaṁ purisaṁ parikaḍḍhati tassa tasseva bhavassa abhinibbattiyā.“Yearning is a disease, yearning is a boil, yearning is an arrow. It seduces one, drawing one into this or that state of being, Tasmā ayaṁ puriso uccāvacamāpajjati.which is why one is reborn in high states & low. Yesāhaṁ, bhante, pañhānaṁ ito bahiddhā aññesu samaṇabrāhmaṇesu okāsakammampi nālatthaṁ, te me bhagavatā byākatā.Whereas other outside contemplatives & brahmans gave me no chance to ask them these questions, the Blessed One has answered at length, Dīgharattānusayitañca pana me vicikicchākathaṅkathāsallaṁ, tañca bhagavatā abbuḷhan”ti.
pana → yañca pana (sya-all, km); yañca pana (pts1ed)so that he has removed the arrow of my uncertainty & perplexity.”

“Abhijānāsi no tvaṁ, devānaminda, ime pañhe aññe samaṇabrāhmaṇe pucchitā”ti?
devānaminda → devānamindo (pts1ed)“Deva-king, do you recall having asked other contemplatives & brahmans these questions?”

“Abhijānāmahaṁ, bhante, ime pañhe aññe samaṇabrāhmaṇe pucchitā”ti.“Yes, lord, I recall having asked other contemplatives & brahmans these questions.”

“Yathā kathaṁ pana te, devānaminda, byākaṁsu? Sace te agaru bhāsassū”ti.“If it’s no inconvenience, could you tell me how they answered?”

“Na kho me, bhante, garu yatthassa bhagavā nisinno bhagavantarūpo vā”ti.“It’s no inconvenience when sitting with the Blessed One or one who is like him.”

“Tena hi, devānaminda, bhāsassū”ti.“Then tell me, deva-king.”

“Yesvāhaṁ, bhante, maññāmi samaṇabrāhmaṇā āraññikā pantasenāsanāti, tyāhaṁ upasaṅkamitvā ime pañhe pucchāmi, te mayā puṭṭhā na sampāyanti, asampāyantā mamaṁyeva paṭipucchanti:
Yesvāhaṁ → yesāhaṁ (sya-all, km); ye sāhaṁ (pts1ed)“Having gone to those whom I considered to be contemplatives & brahmans living in isolated dwellings in the wilderness, I asked them these questions. But when asked by me, they were at a loss. Being at a loss, they asked me in return, ‘ko nāmo āyasmā’ti?‘What is your name?’ Tesāhaṁ puṭṭho byākaromi:“Being asked, I responded, ‘ahaṁ kho, mārisa, sakko devānamindo’ti.‘I, dear sir, am Sakka, the deva-king.’ Te mamaṁyeva uttari paṭipucchanti:“So they questioned me further, ‘kiṁ panāyasmā, devānaminda, kammaṁ katvā imaṁ ṭhānaṁ patto’ti?‘But what kamma did you do to attain to this state?’ Tesāhaṁ yathāsutaṁ yathāpariyattaṁ dhammaṁ desemi.“So I taught them the Dhamma as far as I had heard & mastered it. Te tāvatakeneva attamanā honti:And they were gratified with just this much: ‘sakko ca no devānamindo diṭṭho, yañca no apucchimhā, tañca no byākāsī’ti.‘We have seen Sakka, the deva-king, and he has answered our questions!’ Te aññadatthu mamaṁyeva sāvakā sampajjanti, na cāhaṁ tesaṁ.So, instead of my becoming their disciple, they simply became mine. Ahaṁ kho pana, bhante, bhagavato sāvako sotāpanno avinipātadhammo niyato sambodhiparāyaṇo”ti.But I, lord, am the Blessed One’s disciple, a stream-winner, steadfast, never again destined for states of woe, headed for self-awakening.”

2.5. Somanassapaṭilābhakathā

“Abhijānāsi no tvaṁ, devānaminda, ito pubbe evarūpaṁ vedapaṭilābhaṁ somanassapaṭilābhan”ti?“Deva-king, do you recall ever having previously experienced such happiness & joy?”

“Abhijānāmahaṁ, bhante, ito pubbe evarūpaṁ vedapaṭilābhaṁ somanassapaṭilābhan”ti.“Yes, lord, I do.”

“Yathā kathaṁ pana tvaṁ, devānaminda, abhijānāsi ito pubbe evarūpaṁ vedapaṭilābhaṁ somanassapaṭilābhan”ti?“And how do you recall ever having previously experienced such happiness & joy?”

“Bhūtapubbaṁ, bhante, devāsurasaṅgāmo samupabyūḷho ahosi.
samupabyūḷho → samūpabyuḷho (cck); samupabyuḷho (sya1ed, sya2ed, km); samūpabbūḷho (pts1ed)“Once, lord, the devas & asuras were arrayed in battle. Tasmiṁ kho pana, bhante, saṅgāme devā jiniṁsu, asurā parājayiṁsu.
parājayiṁsu → parājiyiṁsu (bj); parājiṁsu (pts1ed)And in that battle the devas won, while the asuras lost. Tassa mayhaṁ, bhante, taṁ saṅgāmaṁ abhivijinitvā vijitasaṅgāmassa etadahosi:Having won the battle, as the victor in the battle, this thought occurred to me: ‘yā ceva dāni dibbā ojā yā ca asurā ojā, ubhayametaṁ devā paribhuñjissantī’ti.
ubhayametaṁ → ubhayamettha (bj, sya-all, km)‘Whatever has been the divine nourishment of the asuras, whatever has been the divine nourishment of the devas, the devas will now enjoy both of them.’ So kho pana me, bhante, vedapaṭilābho somanassapaṭilābho sadaṇḍāvacaro sasatthāvacaro na nibbidāya na virāgāya na nirodhāya na upasamāya na abhiññāya na sambodhāya na nibbānāya saṁvattati.But my attainment of happiness & joy was in the sphere of violence & weapons. It didn’t lead to disenchantment, to dispassion, to cessation, to stilling, to direct knowledge to self-awakening, to Unbinding. Yo kho pana me ayaṁ, bhante, bhagavato dhammaṁ sutvā vedapaṭilābho somanassapaṭilābho, so adaṇḍāvacaro asatthāvacaro ekantanibbidāya virāgāya nirodhāya upasamāya abhiññāya sambodhāya nibbānāya saṁvattatī”ti.But my attainment of happiness & joy on hearing the Blessed One’s Dhamma is in the sphere of no violence, the sphere of no weapons. It leads to disenchantment, to dispassion, to cessation, to stilling, to direct knowledge to self-awakening, to Unbinding.”

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

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

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

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

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

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

Svāhaṁ amūḷhapaññassa, viharaṁ sāsane rato;
amūḷhapaññassa → amūḷhapañhassa (sya-all, km); amūḷhapaṅh’assu (pts1ed) Ñāyena viharissāmi, sampajāno paṭissato.

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

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

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

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

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

Te paṇītatarā devā, akaniṭṭhā yasassino;
Te → ye (?) Antime vattamānamhi, so nivāso bhavissati.

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

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

Apariyositasaṅkappo, vicikiccho kathaṅkathī; Vicariṁ dīghamaddhānaṁ, anvesanto tathāgataṁ.

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

‘Kathaṁ ārādhanā hoti, kathaṁ hoti virādhanā’; Iti puṭṭhā na sampāyanti, magge paṭipadāsu ca.
sampāyanti → sambhonti (bj, sya-all, km, pts1ed)

Tyassu yadā maṁ jānanti, sakko devānamāgato; Tyassu mameva pucchanti, ‘kiṁ katvā pāpuṇī idaṁ’.

Tesaṁ yathāsutaṁ dhammaṁ, desayāmi jane sutaṁ;
jane sutaṁ → janesuta (bj) Tena attamanā honti, ‘diṭṭho no vāsavoti ca’.

Yadā ca buddhamaddakkhiṁ, vicikicchāvitāraṇaṁ; Somhi vītabhayo ajja, sambuddhaṁ payirupāsiya.
payirupāsiya → payirupāsayiṁ (sya-all, km, mr); payirūpāsiya (pts1ed)

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

Yaṁ karomasi brahmuno, samaṁ devehi mārisa; Tadajja tuyhaṁ kassāma, handa sāmaṁ karoma te.
kassāma → dassāmi (sya-all, km); dassāma (mr)

Tvameva asi sambuddho, tuvaṁ satthā anuttaro;
Tvameva asi → tvameva sivaṁ (sya-all, km); tuvamevasi (pts1ed) Sadevakasmiṁ lokasmiṁ, natthi te paṭipuggalo”ti.

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

Atha kho sakko devānamindo pāṇinā pathaviṁ parāmasitvā tikkhattuṁ udānaṁ udānesi:Then Sakka, the deva-king, touched the earth with his hand and said three times,

“Namo tassa bhagavato arahato sammāsambuddhassa.“Homage to the Worthy One, the Blessed One, the Rightly Self-awakened One!

Namo tassa bhagavato arahato sammāsambuddhassa.Homage to the Worthy One, the Blessed One, the Rightly Self-awakened One!

Namo tassa bhagavato arahato sammāsambuddhassā”ti.Homage to the Worthy One, the Blessed One, the Rightly Self-awakened One!”

Imasmiñca pana veyyākaraṇasmiṁ bhaññamāne sakkassa devānamindassa virajaṁ vītamalaṁ dhammacakkhuṁ udapādi:While this explanation was being given, there arose to Sakka the dustless, stainless Dhamma eye— “yaṁ kiñci samudayadhammaṁ sabbaṁ taṁ nirodhadhamman”ti.“Whatever is subject to origination is all subject to cessation”— Aññesañca asītiyā devatāsahassānaṁ;as it also did to [his following of] 80,000 other devas.

iti ye sakkena devānamindena ajjhiṭṭhapañhā puṭṭhā, te bhagavatā byākatā.Such were the questions that the Blessed One answered at Sakka’s bidding. Tasmā imassa veyyākaraṇassa sakkapañhātveva adhivacananti.And so this discourse is called “Sakka’s Questions.”

Sakkapañhasuttaṁ niṭṭhitaṁ aṭṭhamaṁ.