dn21:1.1.1So I have heard.This late sutta exhibits considerable literary sophistication. The A-plot concerns Sakka’s rejection of his violent past and embrace of the Dhamma, while the B-plot concerns Pañcasikkha’s more modest growth from a libertine to a married man.
This discourse is quoted by name and a passage discussed at SN22.4. In addition, the dialogue at MN37 picks up directly where this leaves off and may be considered a sequel. A different discourse of the same name is found at SN35.118. At one time the Buddha was staying in the land of the Magadhans, where east of Rājagaha there is a brahmin village named Ambasaṇḍā, north of which, on Mount Vediyaka, is Indra’s hill cave.Rhys Davids follows the commentary in translating this “the cave of Indra’s Sāl Tree”. However the Sanskrit yāvacchailaguhāyām supports “hill cave”.

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dn21:1.1.3Now at that time Sakka, the lord of gods, grew eager to see the Buddha. He thought, “Where is the Blessed One at present, the perfected one, the fully awakened Buddha?”

dn21:1.1.6Seeing that the Buddha was at Indra’s hill cave, he addressed the gods of the thirty-three, “Good fellows, the Buddha is staying in the land of the Magadhans at Indra’s hill cave. What if we were to go and see that Blessed One, the perfected one, the fully awakened Buddha?”

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dn21:1.1.10“Yes, lord,” replied the gods.

dn21:1.2.1Then Sakka addressed the centaur Pañcasikha,Introduced in a minor role in DN18, DN19, and DN20, Pañcasikha gets his moment to shine in this sutta. Outside of the Dīghanikāya, he appears only in SN35.119. His name means “Fivecrest”, evidently in reference to his impressive hairdo; a nymph or group of nymphs bore the synonymous name Pañcacūḍā, “Five Topknots”. The centaur (gandhabba) was a wild rogue of music, dancing, and sex. He must be tamed, and here this is achieved through the power of love and filial respect. A less diplomatic approach is taken in Atharvaveda 4.37.7, where the gandharva with his “egg-crest” (śikhaṇḍino) is threatened with castration. “Dear Pañcasikha, the Buddha is staying in the land of the Magadhans at Indra’s hill cave. What if we were to go and see that Blessed One, the perfected one, the fully awakened Buddha?”

dn21:1.2.4“Yes, lord,” replied the centaur Pañcasikha. Taking his arched harp made from the pale timber of wood-apple, he went as Sakka’s attendant.The “arched harp” (vīṇa) was a multi-stringed instrument held in the lap, with the strings attached across a curved open arch or bow. It is not the modern Indian instrument called veena, which is a lute or stick zither. Gandhabbas are closely associated with music. Māra’s harp is described in the same way (SN 4.23), and tradition says they were in fact the same instrument.

dn21:1.2.5Then Sakka went at the head of a retinue consisting of the gods of the thirty-three and the godling centaur Pañcasikha.In the Buddhist hierarchy of divinity, gandhabbas occupy a more humble place than the gods of the thirty-three, yet here Pañcasikha appears with them in a position of honor. In DN19 we saw that the even more exalted Brahmā takes the form of Pañcasikha. This fluidity is characteristic of old Vedic cosmology, where there is no clear hierarchy of divinity. The formalized hierarchies in Buddhism and Hinduism are a later conception. As easily as a strong person would extend or contract their arm, he vanished from the heaven of the gods of the thirty-three and landed on Mount Vediyaka north of Ambasaṇḍā.

dn21:1.3.1Now at that time a dazzling light appeared over Mount Vediyaka and Ambasaṇḍā, as happens through the glory of the gods. People in the villages round about, terrified, shocked, and awestruck, said, “Mount Vediyaka must be on fire today, blazing and burning! Oh why has such a dazzling light appeared over Mount Vediyaka and Ambasaṇḍā?”

dn21:1.4.1Then Sakka addressed the centaur Pañcasikha, “My dear Pañcasikha, it is hard for one like me to get near the Realized Ones while they are on retreat practicing absorption, enjoying absorption.We will learn later of how Sakka’s appearance could be too disturbing for the Buddha while on retreat (below). Pañcasikha, on the other hand, would appear alone, without a retinue. Note, however, that on subsequent occasions Sakka showed no such reticence, either because he was already a stream-enterer or because the Buddha was not in solitary retreat. But if you were to charm the Buddha first, then I could go to see him.”

dn21:1.4.4“Yes, lord,” replied the centaur Pañcasikha. Taking his arched harp made from the pale timber of wood-apple, he went to Indra’s hill cave. When he had drawn near, he stood to one side, thinking, “This is neither too far nor too near; and he’ll hear my voice.”

1. Pañcasikha’s Song

dn21:1.4.8Standing to one side, Pañcasikha played his arched harp, and sang these verses on the Buddha, the teaching, the Saṅgha, the perfected ones, and sensual love.The idea that the Buddha would be wooed by a love song seems like an absurd conceit, until you take into account the centaurs’ dangerous reputation as inveterate lechers. Pañcasikha wants to show that he is maturing and finally seeking a commitment in a respectable marriage.

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dn21:1.6.1When Pañcasikha had spoken, the Buddha said to him, “Pañcasikha, the sound of your strings blends well with the sound of your singing,If Pañcasikha was seeking the Buddha’s approval for his love-match, he was doomed to disappointment, as the Buddha and his mendicants do not involve themselves in arranging marriages. The Buddha sidesteps the issue by politely complementing Pañcasikha on his musicianship. so that neither overpowers the other. But when did you compose these verses on the Buddha, the teaching, the Saṅgha, the perfected ones, and sensual love?”“When did you compose” is also at MN56.

dn21:1.6.5“This one time, sir, when you were first awakened, you were staying in Uruvelā at the goatherd’s banyan tree on the bank of the Nerañjarā River. And at that time I was in love with the lady named Bhaddā Suriyavaccasā, ‘Darling Sunshine’, the daughter of the centaur king Timbaru. But the sister desired another.“Sister” (bhaginī) is a respectful term of address, but is normally used in a chaste sense. When Raṭṭhapāla calls his wives “sister”, they faint in shock (MN82). It was the one named Sikhaṇḍī, the son of Mātali the chariot handler, who she loved.Sikhaṇḍī (“egg-crested”) is the term for the centaur as seductive threat to women in Atharvaveda 4.37.7. It is also a poetic term for a peacock. Since I couldn’t win that sister by any means, I took my arched harp to Timbaru’s home, where I played those verses.

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dn21:1.7.10When I finished, Suriyavaccasā said to me, ‘Good fellow, I have not personally seen the Buddha. But I did hear about him when I went to dance for the gods of the thirty-three in the Hall of Justice. Since you extol the Buddha, let us meet up today.’ And that’s when I met up with that sister. But we have not met since.”

2. The Approach of Sakka

dn21:1.8.1Then Sakka, lord of gods, thought, “Pañcasikha is exchanging pleasantries with the Buddha.”

dn21:1.8.3So he addressed Pañcasikha, “My dear Pañcasikha, please bow to the Buddha for me, saying: ‘Sir, Sakka, lord of gods, with his ministers and retinue, bows with his head at your feet.’”

dn21:1.8.6“Yes, lord,” replied Pañcasikha. He bowed to the Buddha and said, “Sir, Sakka, lord of gods, with his ministers and retinue, bows with his head at your feet.”

dn21:1.8.8“So may Sakka with his ministers and retinue be happy, Pañcasikha,” said the Buddha, “for all want to be happy—whether gods, humans, titans, dragons, centaurs, or any of the other diverse creatures there may be.”

dn21:1.8.10For that is how the Realized Ones salute such illustrious spirits. And being saluted by the Buddha, Sakka entered Indra’s hill cave, bowed to the Buddha, and stood to one side. And the gods of the thirty-three did likewise, as did Pañcasikha.

dn21:1.9.1And at that time the uneven places were evened out, the cramped places were opened up, the darkness vanished in the cave and light appeared, as happens through the glory of the gods.

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dn21:1.9.2Then the Buddha said to Sakka, “It’s incredible and amazing that you, the venerable Kosiya, who has so many duties and so much to do, should come here.It is rare for the Buddha to address a deity as “venerable” (āyasmā), a term usually reserved for monks. Moggallāna addresses Sakka as “the venerable Kosiya” at MN37; Mahākassapa calls him Kosiya without honorific at Ud3.7.
The word kosiya is explained by the commentaries as “owl”, which, if correct, would have been the totem for a clan of that name. It is, however, a patronymic: Rig Veda 1.10.11 has indra kauśika which means “Indra, son of Kuśika (or Kuśa)”. Kuśa grass is critical to the performance of Vedic rites, and the label probably initially implied “Brahmanized”, i.e. a king whose reign was authorized according to Vedic ritual. Kosiya is said to be a low class family name (Bhikkhu Pacittiya 2).

dn21:1.9.4“For a long time I’ve wanted to come and see the Buddha, but I wasn’t able, being prevented by my many duties and responsibilities for the gods of the thirty-three. This one time, sir, the Buddha was staying near Sāvatthī in the frankincense-tree hut. Then I went to Sāvatthī to see the Buddha.

But at that time the Buddha was sitting immersed in some kind of meditation. And a divine maiden of Great King Vessavaṇa named Bhūjati was attending on the Buddha, standing there paying homage to him with joined palms.A is a maid attending on a nymph (MN37).
Bhūjati (variant bhuñjatī) does not seem to appear elsewhere.

dn21:1.10.2So I said to her, ‘Sister, please bow to the Buddha for me, saying: “Sir, Sakka, lord of gods, with his ministers and retinue, bows with his head at your feet.”’

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dn21:1.10.5When I said this, she said to me, ‘It’s the wrong time to see the Buddha, as he’s in retreat.’

dn21:1.10.8‘Well then, sister, please convey my message when the Buddha emerges from that immersion.’ I hope that sister bowed to you? Do you remember what she said?”

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dn21:1.10.12“She did bow, lord of gods, and I remember what she said. I also remember that it was the sound of your chariot wheels that pulled me out of that immersion.”Sakka pointedly ignores this, but perhaps his shame at disturbing the Buddha’s meditation explains his oblique method of gaining an audience.

dn21:1.11.1“Sir, I have heard and learned this in the presence of the gods who were reborn in the host of the thirty-three before me: ‘When a Realized One arises in the world, perfected and fully awakened, the heavenly hosts swell, while the titan hosts dwindle.’ And I have seen this with my own eyes.

2.1. The Story of Gopikā

dn21:1.11.5Right here in Kapilavatthu there was a Sakyan lady named Gopikā who had confidence in the Buddha, the teaching, and the Saṅgha, and had fulfilled her ethics.This implies she was a stream-enterer. Losing her attachment to femininity, she developed masculinity. When her body broke up, after death, she was reborn in a good place, a heavenly realm.In Buddhism, sex is mutable between lives and even within one life (Bhikkhu Pārājika 1). Later Buddhists sometimes held that the status of a male was preferable. Here this is not stated outright, but the narrative implies that she thought her station was improved when becoming a male. Notably, it is not the Buddha who says this, but Sakka, relaying the story of another deity. That the proponent was a woman, at least formerly, is a trope of Indian literature: a woman is the ideal misogynist (see eg. Jataka 61 or Śivapurāna chapter 4). Here, though, the situation is nuanced, because despite her (presumed) inferior status, she has better rebirth than the monks she served. In the company of the gods of the thirty-three she became one of my sons. There they knew him as the godling Gopaka.

dn21:1.11.10Meanwhile three others, mendicants who had led the spiritual life under the Buddha, were reborn in the inferior centaur realm.The realm of centaurs is “inferior” because the centaurs are known for their ribald sexuality. There they amused themselves, supplied and provided with the five kinds of sensual stimulation, and became my servants and attendants.

dn21:1.11.12At that, Gopaka scolded them, ‘Where on earth were you at, good fellows, when you heard the Buddha’s teaching!Kutomukhā, which occurs only in this sutta, contrasts with sammukhā (“in the presence of”, “from the mouth of”). The commentary explains it as a rhetorical question, “Were you distracted or falling asleep?” Alternatively, it might mean “From whom did you learn the Buddha’s teaching?” It recurs later in the verses. This is not the only such case: duddiṭṭharūpaṁ and kāyaṁ brahmapurohitaṁ are other examples of terms found nowhere else in the Pali canon, yet found here both in prose and in verse. Clearly one has been copied from the other; it seems to me that the rarity of these terms and the greater coherence of the verses suggests that the prose is a (somewhat altered) summary of the verses. For while I was still a woman I had confidence in the Buddha, the teaching, and the Saṅgha, and had fulfilled my ethics. I lost my attachment to femininity and developed masculinity. When my body broke up, after death, I was reborn in a good place, a heavenly realm. In the company of the gods of the thirty-three I became one of Sakka’s sons. Here they know me as the godling Gopaka. But you, having led the spiritual life under the Buddha, were reborn in the inferior centaur realm. It is a sad sight indeed to see fellow practitioners reborn in the inferior centaur realm.’

dn21:1.11.19 When scolded by Gopaka, two of those gods regained their memory right away. They went to the host of the priests of Divinity, but one god remained attached to sensual pleasures.The commentary explains the verb “gained” (paṭilabhiṁsu) as serving dual roles here: “gaining” of “absorption mindfulness” (jhānasatiṁ), upon which they “gain” rebirth in the Brahmā realm. However, the verses below speak of “recollecting” (anussaraṁ) the Buddha’s teachings at this juncture. Compare Bhikkhu Pacittiya 23, where the king “remembered” his long-forgotten promise (vissaritvā cirena satiṁ paṭilabhitvā). AN4.191 speaks of the “arising of memory” (satuppādo) in a deity when reminded of Dhamma passages they once recited as a monk.
The phrase kāyaṁ brahmapurohitaṁ is syntactically incongruous; I think it was clumsily copied from the verses below, where the required verb (ajjhagaṁsu) is present. The commentary explains it as “a Minister of Brahmā’s body” (brahmapurohitasarīraṁ), but in such contexts kāya usually means “host”.

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dn21:1.13.1Then the Buddha thought, “For a long time now this spirit has led a pure life. Any question he asks me will be beneficial, not unbeneficial. And he will quickly understand any answer I give to his question.”

dn21:1.13.4So the Buddha addressed Sakka in verse:

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The first recitation section is finished.

dn21:2.1.1Having been granted an opportunity by the Buddha, Sakka asked the first question.

dn21:2.1.2“Good fellow, what fetters bind the gods, humans, titans, dragons, centaurs—and any of the other diverse creatures—so that, though they wish to be free of enmity, violence, hostility, and hate, they still have enmity, violence, hostility, and hate?”This question hints at Sakka’s own evolution from the battlegod of the Vedas to an acolyte of peace.

dn21:2.1.4Such was Sakka’s question to the Buddha. And the Buddha answered him:

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dn21:2.1.6“Lord of gods, the fetters of jealousy and stinginess bind the gods, humans, titans, dragons, centaurs—and any of the other diverse creatures—Jealousy is wanting what others have, while stinginess is not wanting to share what you have. so that, though they wish to be free of enmity, violence, hostility, and hate, they still have enmity, violence, hostility, and hate.”

dn21:2.1.8Such was the Buddha’s answer to Sakka. Delighted, Sakka approved and agreed with what the Buddha said, saying, “That’s so true, Blessed One! That’s so true, Holy One! Hearing the Buddha’s answer, I’ve gone beyond doubt and got rid of indecision.”

dn21:2.2.1And then, having approved and agreed with what the Buddha said, Sakka asked another question:

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dn21:2.2.2“But good fellow, what is the source, origin, birthplace, and inception of jealousy and stinginess?Compare with such contexts as the side branch of dependent origination at DN15, the origins of disputes at Snp4.11, and the analysis of proliferation at MN 18. Note the constructive use of the “yes, and” method of questioning. Sakka finds wisdom due to his curiosity, neither being too-easily sated with a simple answer, nor quibbling that the answer is inadequate, but building on the foundations of understanding. When what exists is there jealousy and stinginess? When what doesn’t exist is there no jealousy and stinginess?”

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dn21:2.2.5“The liked and the disliked, lord of gods, are the source of jealousy and stinginess. When the liked and the disliked exist there is jealousy and stinginess. When the liked and the disliked don’t exist there is no jealousy and stinginess.”

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dn21:2.2.8“But good fellow, what is the source of what is liked and disliked?”

dn21:2.2.11“Desire is the source of what is liked and disliked.”Compare Snp4.11.

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dn21:2.2.14“But what is the source of desire?”

dn21:2.2.17“Thought is the source of desire.”Here we depart from the normal sequence, which is that feelings give rise to craving (taṇhā). In Snp4.11 verse 867 it is said that pleasure and pain give rise to desire, not thought.

dn21:2.2.20“But what is the source of thought?”

dn21:2.2.23“Judgments driven by the proliferation of perceptions are the source of thoughts.”“Judgments that emerge from the proliferation of perceptions” renders papañcasaññāsaṅkhā. Again the sequence departs from MN18, which says that thoughts—which are normal and morally neutral psychological processes—give rise to “proliferation” (papañca), which is when craving and delusion cause thought to spin out of control. “Proliferation” then solidifies into “judgments” that fuel an individual’s delusion of “self” persisting through time.

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dn21:2.3.1“But how does a mendicant fittingly practice for the cessation of judgments driven by the proliferation of perceptions?”

2.2. Meditation on Feelings

dn21:2.3.3“Lord of gods, there are two kinds of happiness, I say: that which you should cultivate, and that which you should not cultivate. There are two kinds of sadness, I say: that which you should cultivate, and that which you should not cultivate. There are two kinds of equanimity, I say: that which you should cultivate, and that which you should not cultivate.

dn21:2.3.9Why did I say that there are two kinds of happiness? Well, should you know of a happiness:Jaññā is 3rd singular optative (cp. AN9.6). ‘When I cultivate this kind of happiness, unskillful qualities grow, and skillful qualities decline.’ You should not cultivate that kind of happiness. Whereas, should you know of a happiness: ‘When I cultivate this kind of happiness, unskillful qualities decline, and skillful qualities grow.’ You should cultivate that kind of happiness. And that which is free of placing the mind and keeping it connected is better than that which still involves placing the mind and keeping it connected.That is, second jhāna is better than first jhāna. That’s why I said there are two kinds of happiness.

dn21:2.3.17Why did I say that there are two kinds of sadness? Well, should you know of a sadness: ‘When I cultivate this kind of sadness, unskillful qualities grow, and skillful qualities decline.’ You should not cultivate that kind of sadness. Whereas, should you know of a sadness: ‘When I cultivate this kind of sadness, unskillful qualities decline, and skillful qualities grow.’ You should cultivate that kind of sadness.Overwhelmingly, the suttas speak of happiness in the path to liberation. They do, however, also acknowledge that sometimes temporary states of sadness leading to disillusionment can spur a person on the path. And that which is free of placing the mind and keeping it connected is better than that which still involves placing the mind and keeping it connected.It is hard to know what the text is getting at here, as there is no “sadness” in any jhāna. That’s why I said there are two kinds of sadness.

dn21:2.3.25Why did I say that there are two kinds of equanimity? Well, should you know of an equanimity: ‘When I cultivate this kind of equanimity, unskillful qualities grow, and skillful qualities decline.’ You should not cultivate that kind of equanimity. Whereas, should you know of an equanimity: ‘When I cultivate this kind of equanimity, unskillful qualities decline, and skillful qualities grow.’ You should cultivate that kind of equanimity. And that which is free of placing the mind and keeping it connected is better than that which still involves placing the mind and keeping it connected. That’s why I said there are two kinds of equanimity.

dn21:2.3.33That’s how a mendicant fittingly practices for the cessation of judgments driven by the proliferation of perceptions.”

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dn21:2.3.34Such was the Buddha’s answer to Sakka. Delighted, Sakka approved and agreed with what the Buddha said, saying, “That’s so true, Blessed One! That’s so true, Holy One!

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

2.3. Restraint in the Monastic Code

dn21:2.4.1And then Sakka asked another question:

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dn21:2.4.2“But good fellow, how does a mendicant practice for restraint in the monastic code?”

dn21:2.4.3“Lord of gods, I say that there are two kinds of bodily behavior:Here the Buddha emphasizes the psychological and spiritual underpinnings of the “monastic code” (pātimokkha). that which you should cultivate, and that which you should not cultivate. I say that there are two kinds of verbal behavior: that which you should cultivate, and that which you should not cultivate. There are two kinds of search, I say: that which you should cultivate, and that which you should not cultivate.

dn21:2.4.9Why did I say that there are two kinds of bodily behavior? Well, should you know of a bodily conduct: ‘When I cultivate this kind of bodily conduct, unskillful qualities grow, and skillful qualities decline.’ You should not cultivate that kind of bodily conduct. Whereas, should you know of a bodily conduct: ‘When I cultivate this kind of bodily conduct, unskillful qualities decline, and skillful qualities grow.’ You should cultivate that kind of bodily conduct. That’s why I said there are two kinds of bodily behavior.

dn21:2.4.17Why did I say that there are two kinds of verbal behavior? Well, should you know of a kind of verbal behavior that it causes unskillful qualities to grow while skillful qualities decline, you should not cultivate it. Whereas, should you know of a kind of verbal behavior that it causes unskillful qualities to decline while skillful qualities grow, you should cultivate it. That’s why I said there are two kinds of verbal behavior.

dn21:2.4.24Why did I say that there are two kinds of search? Well, should you know of a kind of search that it causes unskillful qualities to grow while skillful qualities decline, you should not cultivate it.The suttas frequently describe three kinds of search: for sensual pleasures, for continued existence, and for a spiritual path (eg. SN45.161). The last search led the Buddha to awakening (MN26). Whereas, should you know of a kind of search that it causes unskillful qualities to decline while skillful qualities grow, you should cultivate it. That’s why I said there are two kinds of search.

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dn21:2.4.31That’s how a mendicant practices for restraint in the monastic code.”

dn21:2.4.32Such was the Buddha’s answer to Sakka. Delighted, Sakka approved and agreed with what the Buddha said, saying, “That’s so true, Blessed One! That’s so true, Holy One!

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

2.4. Sense Restraint

dn21:2.5.1And then Sakka asked another question:

dn21:2.5.2“But good fellow, how does a mendicant practice for restraint of the sense faculties?”

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dn21:2.5.3“Lord of gods, I say that there are two kinds of sight known by the eye: that which you should cultivate, and that which you should not cultivate. There are two kinds of sound known by the ear … smells known by the nose … tastes known by the tongue … touches known by the body … ideas known by the mind: that which you should cultivate, and that which you should not cultivate.”

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dn21:2.5.15When the Buddha said this, Sakka said to him:

dn21:2.5.16“Sir, this is how I understand the detailed meaning of the Buddha’s brief statement:Sakka switches his term of address for the Buddha from mārisa to the more respectful bhante here, then back to mārisa below. This passage is found at MN114, where bhante is used, suggesting it was imported from there. You should not cultivate the kind of sight known by the eye which causes unskillful qualities to grow while skillful qualities decline.For a more detailed analysis of this, see MN152. And you should cultivate the kind of sight known by the eye which causes unskillful qualities to decline while skillful qualities grow. You should not cultivate the kind of sound, smell, taste, touch, or idea known by the mind which causes unskillful qualities to grow while skillful qualities decline. And you should cultivate the kind of idea known by the mind which causes unskillful qualities to decline while skillful qualities grow.

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dn21:2.5.25Sir, that’s how I understand the detailed meaning of the Buddha’s brief statement. Hearing the Buddha’s answer, I’ve gone beyond doubt and got rid of indecision.”

dn21:2.6.1And then Sakka asked another question:

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dn21:2.6.2“Good fellow, do all ascetics and brahmins have a single doctrine, ethics, desire, and attachment?”The Pali ekanta (“single”) here is a little tricky; it could mean either “the same” or “of one goal”. The Sanskrit has just eka (ekakāmā ekacchandāḥ, “one desire, one wish”), while the commentary explains the first and last terms as “one goal” and the middle terms as “one”.

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dn21:2.6.3“No, lord of gods, they do not.”

dn21:2.6.4“Why not?”

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dn21:2.6.5“The world has many and diverse elements. Whatever element sentient beings insist on in this world of many and diverse elements, they obstinately stick to it, insisting that:The Buddha points out that spiritual teachers, when faced with a world of experiential diversity, tend to prioritize their own experience or doctrine, dismissing others as less real or meaningful. ‘This is the only truth, anything else is futile.’ That’s why not all ascetics and brahmins have a single doctrine, ethics, desire, and attachment.”

dn21:2.6.9“Good fellow, have all ascetics and brahmins reached the ultimate end, the ultimate sanctuary from the yoke, the ultimate spiritual life, the ultimate goal?”

dn21:2.6.10“No, lord of gods, they have not.”

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dn21:2.6.11“Why not?”

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dn21:2.6.12“Those mendicants who are freed through the ending of craving have reached the ultimate end, the ultimate sanctuary from the yoke, the ultimate spiritual life, the ultimate goal. That’s why not all ascetics and brahmins have reached the ultimate end, the ultimate sanctuary from the yoke, the ultimate spiritual life, the ultimate goal.”

dn21:2.6.14Such was the Buddha’s answer to Sakka. Delighted, Sakka approved and agreed with what the Buddha said, saying, “That’s so true, Blessed One! That’s so true, Holy One! Hearing the Buddha’s answer, I’ve gone beyond doubt and got rid of indecision.”This is the final substantive question of the series. It is picked up in MN37 where Sakka, in a subsequent visit, inquires further as to the nature of those who have realized the ultimate goal.

dn21:2.6.18And then Sakka, having approved and agreed with what the Buddha said, said to him,

dn21:2.7.1“Turbulence, sir, is a disease, a boil, a dart. Turbulence drags a person to be reborn in life after life.“Turbulence” is ejā, from a root meaning “motion, agitation”, and hence the opposite of the “imperturbable” (aneja) peace of the Buddha (SN35.90). That’s why a person finds themselves in states high and low. Elsewhere, among other ascetics and brahmins, I wasn’t even given a chance to ask these questions that the Buddha has answered. The dart of doubt and indecision has lain within me for a long time, but the Buddha has plucked it out.”

dn21:2.7.5“Lord of gods, do you recall having asked this question of other ascetics and brahmins?”Compare Ajātasattu’s experience at DN2.

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dn21:2.7.6“I do, sir.”

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dn21:2.7.7“If you wouldn’t mind, lord of gods, tell me how they answered.”

dn21:2.7.8“It’s no trouble when someone such as the Blessed One is sitting here.”

dn21:2.7.9“Well, speak then, lord of gods.”

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dn21:2.7.10“Sir, I approached those who I imagined were ascetics and brahmins living in the wilderness, in remote lodgings. But they were stumped by my question, and they even questioned me in return: ‘What is the venerable’s name?’ So I answered them: ‘Good fellow, I am Sakka, lord of gods.’ So they asked me another question: ‘But lord of gods, what deed brought you to this position?’ So I taught them the Dhamma as I had learned and memorized it. And they were pleased with just that much: ‘We have seen Sakka, lord of gods! And he answered our questions!’ Invariably, they become my disciples, I don’t become theirs. But sir, I am the Buddha’s disciple, a stream-enterer, not liable to be reborn in the underworld, bound for awakening.”

2.5. On Feeling Happy

dn21:2.7.22“Lord of gods, do you recall ever feeling such joy and happiness before?”

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dn21:2.7.23“I do, sir.”

dn21:2.7.24“But how?”

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dn21:2.7.25“Once upon a time, sir, a battle was fought between the gods and the titans. In that battle the gods won and the titans lost. It occurred to me as victor, ‘Now the gods shall enjoy both the nectar of the gods and the nectar of the titans.’“Nectar” is ojā, in Vedic texts called soma or amṛta (“ambrosia” of immortality). The battle over nectar by gods (deva) and demons (asura) is a very ancient element of Indo-European mythology. But sir, that joy and happiness is in the sphere of the rod and the sword. It doesn’t lead to disillusionment, dispassion, cessation, peace, insight, awakening, and extinguishment. But the joy and happiness I feel listening to the Buddha’s teaching is not in the sphere of the rod and the sword. It does lead to disillusionment, dispassion, cessation, peace, insight, awakening, and extinguishment.”Here Sakka makes a clean break from the violent delights he enjoyed in former (Vedic) times.

dn21:2.8.1“But lord of gods, what reason do you see for speaking of such joy and happiness?”

dn21:2.8.2“I see six reasons to speak of such joy and happiness, sir.

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dn21:2.8.7This is the first reason.

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dn21:2.8.12This is the second reason.

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dn21:2.8.17This is the third reason.

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dn21:2.8.22This is the fourth reason.

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dn21:2.8.27This is the fifth reason.

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dn21:2.8.32This is the sixth reason.

dn21:2.8.33Seeing these six reasons I speak of such joy and happiness.

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dn21:2.10.1Then Sakka addressed the centaur Pañcasikha, “Dear Pañcasikha, you were very helpful to me, since you first charmed the Buddha, after which I went to see him. I shall appoint you to your father’s position—you shall be king of the centaurs. And I give you Bhaddā Suriyavaccasā, for she loves you very much.”A gandharva wedding must be a mutual love match.

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dn21:2.10.5Then Sakka, touching the ground with his hand, expressed this heartfelt sentiment three times:“Touching the ground with his hand” is a unique gesture in the early Pali, immortalized in later legend when the Buddha touches the ground to invoke the Earth Goddess as witness of his striving.

dn21:2.10.6“Homage to that Blessed One, the perfected one, the fully awakened Buddha!

dn21:2.10.7Homage to that Blessed One, the perfected one, the fully awakened Buddha!

dn21:2.10.8Homage to that Blessed One, the perfected one, the fully awakened Buddha!”

dn21:2.10.9And while this discourse was being spoken, the stainless, immaculate vision of the Dhamma arose in Sakka, lord of gods: “Everything that has a beginning has an end.” And also for another 80,000 deities.Sakka is also said to have been accompanied by 80,000 deities at SN40.10. This is one of many indications that this is a late discourse, several of which have been touched on above: late or unique terminology; fancy literary styles; adoption of doctrinal passages from elsewhere in a sometimes clumsy fashion; and so on. In determining whether a sutta is late or early, we do not rely on a single definitive reason, but on a cluster of independent criteria which taken together are most easily explained in terms of historical development.

dn21:2.10.12Such were the questions Sakka was invited to ask, and which were answered by the Buddha. And that’s why the name of this discussion is “Sakka’s Questions”.

1Evaṁ me sutaṁ — ​ ekaṁ samayaṁ bhagavā magadhesu viharati, pācīnato rājagahassa ambasaṇḍā nāma brāhmaṇagāmo, tassuttarato vediyake pabbate indasālaguhāyaṁ.

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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?

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"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.

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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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 – 

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

… 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.

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

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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.

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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?

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"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: 

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Paṭhamabhāṇavāro niṭṭhito.

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:

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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.

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

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55"Issāmacchariyaṁ pana, mārisa, kiṁnidānaṁ kiṁsamudayaṁ kiṁjātikaṁ kiṁpabhavaṁ; kismiṁ sati issāmacchariyaṁ hoti; kismiṁ asati issāmacchariyaṁ na hotī"ti?

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"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.

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.

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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.

2.3. Pātimokkhasaṁvara

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.

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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.

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?

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"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.

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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.

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

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

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77"Sabbeva nu kho, mārisa, samaṇabrāhmaṇā ekantavādā ekantasīlā ekantachandā ekantaajjhosānā"ti?

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

78"Kasmā pana, mārisa, na sabbe samaṇabrāhmaṇā ekantavādā ekantasīlā ekantachandā ekantaajjhosānā"ti?

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"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.

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80"Kasmā pana, mārisa, na sabbe samaṇabrāhmaṇā accantaniṭṭhā accantayogakkhemī accantabrahmacārī accantapariyosānā"ti?

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"Ye kho, devānaminda, bhikkhū taṇhāsaṅkhayavimuttā te accantaniṭṭhā accantayogakkhemī accantabrahmacārī accantapariyosānā. Tasmā na sabbe samaṇabrāhmaṇā accantaniṭṭhā accantayogakkhemī accantabrahmacārī accantapariyosānā"ti.

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.

82Itiha sakko devānamindo bhagavato bhāsitaṁ abhinanditvā anumoditvā bhagavantaṁ etadavoca: 

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?

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"Abhijānāmahaṁ, bhante, ime pañhe aññe samaṇabrāhmaṇe pucchitā"ti.

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"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.

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"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?

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"Abhijānāmahaṁ, bhante, ito pubbe evarūpaṁ vedapaṭilābhaṁ somanassapaṭilābhan"ti.

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

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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.

87"Kiṁ pana tvaṁ, devānaminda, atthavasaṁ sampassamāno evarūpaṁ vedapaṭilābhaṁ somanassapaṭilābhaṁ pavedesī"ti?

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

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

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

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

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

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

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

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

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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.

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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.