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Sutta Pitaka

Dīgha Nikāya – The Long Discourses

DN21: Sakkapañha Sutta – Sakka's Questions

1So I have heard. At one time the Buddha was staying in the land of the Magadhans; east of Rājagaha there’s a brahmin village named Ambasaṇḍā, north of which, on Mount Vediyaka, is the Indasāla cave.

Now at that time a keen desire to seeing the Buddha came over Sakka, the lord of gods. He thought: “Where is the Blessed One at present, the perfected one, the fully awakened Buddha?”

He saw that the Buddha was at the Indasāla cave, and addressed the gods of the Thirty-Three: “Good sirs, the Buddha is staying in the land of the Magadhans at the Indasāla cave. What if we were to go and see that Blessed One, the perfected one, the fully awakened Buddha?”

“Yes, lord,” replied the gods.


2Then Sakka addressed the fairy Pañcasikha: “Dear Pañcasikha, the Buddha is staying in the land of the Magadhans at the Indasāla cave. What if we were to go and see that Blessed One, the perfected one, the fully awakened Buddha?”

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

3Then Sakka went at the head of a retinue consisting of the gods of the Thirty-Three and the fairy Pañcasikha. As easily as a strong person would extend or contract their arm, he vanished from the heaven of the gods of the Thirty-Three and landed on Mount Vediyaka north of Ambasaṇḍā.


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

4Then Sakka addressed the fairy Pañcasikha: “My dear Pañcasikha, it’s hard for one like me to get near the Realized Ones while they are on retreat practicing absorption, enjoying absorption. But if you were to charm the Buddha first, then I could go to see him.”

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

1. Pañcasikha’s Song

5Standing 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.


6“My lady Suriyavaccasā, oh my Sunshine —
I pay homage to your father Timbaru,
through whom was born a lady so fine,
to fill me with a joy I never knew.

7As sweet as a breeze to one who’s sweating,
or when thirsty, a sweet and cooling drink,
so dear is your shining beauty to me,
just like the teaching is to all the saints!

8Like a cure when you’re struck by fever dire,
or food to ease the hunger pain,
come on, darling, please put out my fire,
quench me like water on a flame.

9As elephants burning in the heat of summer,
sink down in a lotus pond to rest,
so cool, full of petals and of pollen —
that’s how I would plunge into your breast.

10Like elephants bursting bonds in rutting season,
beating off the pricks of lance and pikes —
I just don’t understand what is the reason
I’m so crazy for your shapely thighs!

11For you, my heart is full of passion,
I’m in an altered state of mind.
There is no going back, I’m just not able,
I’m like a fish that’s hooked up on the line.

12Come on, my darling, hold me, fair of thighs!
Embrace me, with your so bashful eyes!
Take me in your arms, my lovely lady,
that’s all I’d ever want or could desire.

13Ah, then my desire was such a small thing,
my sweet, with your curling wavy hair;
now, like to arahants an offering,
it’s grown so very much from there.

14Whatever the merit I have forged
by giving to such perfected beings —
may that, my altogether gorgeous,
ripen in togetherness with you.

15Whatever the merit I have forged
in this wide open land,
may that, my altogether gorgeous,
ripen in togetherness with you.

16Absorbed, the Sakyan meditates,
unified, alert, and mindful,
the sage aims right at the deathless state —
like me, oh my Sunshine, aiming for you!

17And just like the sage would be rejoicing,
were he to awaken to the truth,
so I’d be rejoicing, lady,
were I to end up as one with you.

18If Sakka were to grant me just one wish,
as Lord of the holy Thirty-Three,
my darling, you’re the only one I’d wish for,
so strong is the love I hold for you.

19Like a freshly blossoming sal tree
is your father, my lady so wise.
I pay homage to him, bowing down humbly,
to he whose daughter is of such a kind.”

20-22When Pañcasikha had spoken, the Buddha said to him: “Pañcasikha, the sound of the strings and the sound of your voice blend well together, so that neither overpowers the other. But when did you compose these verses on the Buddha, the teaching, the Saṅgha, the perfected ones, and sensual love?”


“This one time, sir, when you were first awakened, you were staying near Uruvelā at the goatherd’s banyan tree on the bank of the Nerañjarā River. And at that time I was in love with the lady named Bhaddā Suriyavaccasā, the daughter of the fairy king Timbaru. But the sister desired another — it was Mātali the charioteer’s son named Sikhaḍḍī who she loved. Since I couldn’t win that sister by any means, I took my arched harp to Timbaru’s home, where I played those verses.


23When I finished, Suriyavacchasā said to me, ‘Dear sir, I have not personally seen the Buddha. But I did hear about him when I went to dance for the gods of the Thirty-Three in the Hall of Justice. Since you extol the Buddha, let us meet up today.’ And that’s when I met up with that sister. But we have not met since.”


2. The Approach of Sakka

24Then Sakka, lord of gods, thought: “Pañcasikha is exchanging pleasantries with the Buddha.”

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

“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.”

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


25For that is how the Realized Ones salute such illustrious spirits. And being saluted by the Buddha, Sakka entered the Indasāla cave, bowed to the Buddha, and stood to one side. And the gods of the Thirty-Three did likewise, as did Pañcasikha.

26And at that time the uneven places were evened out, the cramped places were opened up, the darkness vanished and light appeared, as happens through the glory of the gods.

27Then 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.”

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

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.

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

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

‘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?”

“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.”


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

2.1. The Story of Gopikā

28Right here in Kapilavatthu there was a Sakyan lady named Gopikā who had confidence in the Buddha, the teaching, and the Saṅgha, and had fulfilled her ethics. Losing her attachment to femininity, she developed masculinity. When her body broke up, after death, she was reborn in a good place, a heavenly realm. In the company of the gods of the Thirty-Three she became one of my sons. There they knew him as the god Gopaka.


Meanwhile three others, mendicants who had led the spiritual life under the Buddha, were reborn in the inferior fairy realm. There they amused themselves, supplied and provided with the five kinds of sensual stimulation, and became my servants and attendants.


At that, Gopaka scolded them, ‘Where on earth were you at, good sirs, when you heard the Buddha’s teaching! For while I was still a woman I had confidence in the Buddha, the teaching, and the Saṅgha, and had fulfilled my ethics. I lost my attachment to femininity and developed masculinity. When my body broke up, after death, I was reborn in a good place, a heavenly realm. In the company of the gods of the Thirty-Three I became one of Sakka’s sons. Here they know me as the god Gopaka. But you, having led the spiritual life under the Buddha, were reborn in the inferior fairy realm.’

When scolded by Gopaka, two of those gods in that very life gained mindfulness leading to the host of Brahmā’s Ministers. But one god remained attached to sensuality.


29‘I was a laywoman disciple of the seer,
and my name was Gopikā.
I was devoted to the Buddha and the teaching,
and I faithfully served the Saṅgha.

30Because of the excellence of the Buddha’s teaching,
I’m now a mighty, splendid son of Sakka,
reborn among the Three and Thirty.
And here they know me as Gopaka.

31Then I saw some mendicants who I’d seen before,
dwelling in the host of fairies.
When I used to be a human,
they were disciples of Gotama.

32I served them with food and drink,
and clasped their feet in my own home.
Where on earth were they at
when they learned the Buddha’s teachings?

33For each must know for themselves the teaching
so well-taught, realized by the seer.
I was one who followed you,
having heard the fine words of the noble ones.

34I’m now a mighty, splendid son of Sakka,
reborn among the Three and Thirty.
But you followed the best of men,
and led the supreme spiritual life,

35but still you’re born in this lesser realm,
a rebirth not befitting.
It’s a sorry sight I see, good sirs,
fellow Buddhists in a lesser realm.

36Reborn in the host of fairies,
you only wait upon the gods.
Meanwhile, I dwelt in a house —
but see my distinction now!

37Having been a woman now I’m a male god,
blessed with heavenly sensual pleasures.’
Scolded by that disciple of Gotama,
when they understood Gopaka, they were struck with urgency.

38‘Let’s strive, let’s try hard —
we won’t serve others any more!’
Two of them aroused energy,
recalling the Buddha’s instructions.

39Right away they became dispassionate,
seeing the drawbacks in sensual pleasures.
The fetters and bonds of sensual pleasures —
the ties of the Wicked One so hard to break —

40they burst them like a bull elephant his ropes,
and passed right over the Thirty-Three.
The gods with Inda and Pajāpati
were all gathered in the Hall of Justice.

41As they sat there, they passed over them,
the heroes desireless, practicing purity.
Seeing them, Vāsava was struck with a sense of urgency;
the master of gods in the midst of the group said,

42‘These were born in the lesser fairy realm,
but now they pass us by!’
Heeding the speech of one so moved,
Gopaka addressed Vāsava,

43‘There is a Buddha, a lord of men, in the world.
Known as the Sakyan Sage, he’s mastered the senses.
Those sons of his were bereft of mindfulness;
but when scolded by me they gained it back.

44Of the three, there is one who remains
dwelling in the host of fairies.
But two, recollecting the path to awakening,
serene, spurn even the gods.’

45The teaching’s explained in such a way
that not a single disciple doubts it.
We venerate the Buddha, the victor, lord of men,
who has crossed the flood and cut off doubt.

46They attained to distinction fitting
the extent to which they understood the teaching here.
Two of them mastered the distinction of
the host of Brahmā’s Ministers.

47We have come here, dear sir,
to realize this same teaching.
If the Buddha would give me a chance,
I would ask a question, dear sir.”

48Then the Buddha thought: “For a long time now this spirit has led a pure life. Any question he asks me will be beneficial, not useless. And he will quickly understand any answer I give to his question.”

49So the Buddha addressed Sakka in verse:


50“Ask me your question, Vāsava,
whatever you want.
I’ll solve each and every
problem you have.”

The first recitation section is finished.

51Having been granted an opportunity by the Buddha, Sakka asked the first question.


52“Dear sir, what fetters bind the gods, humans, demons, dragons, fairies — and any of the other diverse creatures — so that, though they wish to be free of enmity, violence, hostility, and hate, they still have enmity, violence, hostility, and hate?”

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


53“Lord of gods, the fetters of jealousy and stinginess bind the gods, humans, demons, dragons, fairies — and any of the other diverse creatures — so that, though they wish to be free of enmity, violence, hostility, and hate, they still have enmity, violence, hostility, and hate.”

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

54And then, having approved and agreed with what the Buddha said, Sakka asked another question:

55“But dear sir, what is the source, origin, birthplace, and inception of jealousy and stinginess? When what exists is there jealousy and stinginess? When what doesn’t exist is there no jealousy and stinginess?”

“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.”


56“But dear sir, what is the source of what is liked and disliked?”

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

57“But what is the source of desire?”

“Thought is the source of desire.”


58“But what is the source of thought?”

“Concepts of identity that emerge from the proliferation of perceptions are the source of thoughts.”


59“But how does a mendicant fittingly practice for the cessation of concepts of identity that emerge from the proliferation of perceptions?”

2.2. Meditation on Feelings

60“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.

61Why did I say that there are two kinds of happiness? Take a happiness of which you know: ‘When I cultivate this kind of happiness, unskillful qualities grow, and skillful qualities decline.’ You should not cultivate that kind of happiness. Take a happiness of which you know: ‘When I cultivate this kind of happiness, unskillful qualities decline, and skillful qualities grow.’ You should cultivate that kind of happiness. And that which is free of placing the mind and keeping it connected is better than that which still involves placing the mind and keeping it connected. That’s why I said there are two kinds of happiness.

62Why did I say that there are two kinds of sadness? Take a sadness of which you know: ‘When I cultivate this kind of sadness, unskillful qualities grow, and skillful qualities decline.’ You should not cultivate that kind of sadness. Take a sadness of which you know: ‘When I cultivate this kind of sadness, unskillful qualities decline, and skillful qualities grow.’ You should cultivate that kind of sadness. And that which is free of placing the mind and keeping it connected is better than that which still involves placing the mind and keeping it connected. That’s why I said there are two kinds of sadness.

63Why did I say that there are two kinds of equanimity? Take an equanimity of which you know: ‘When I cultivate this kind of equanimity, unskillful qualities grow, and skillful qualities decline.’ You should not cultivate that kind of equanimity. Take an equanimity of which you know: ‘When I cultivate this kind of equanimity, unskillful qualities decline, and skillful qualities grow.’ You should cultivate that kind of equanimity. And that which is free of placing the mind and keeping it connected is better than that which still involves placing the mind and keeping it connected. That’s why I said there are two kinds of equanimity.

64That’s how a mendicant fittingly practices for the cessation of concepts of identity that emerge from the proliferation of perceptions.”

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

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

2.3. Restraint in the Monastic Code

65And then Sakka asked another question:


66“But dear sir, how does a mendicant practice for restraint in the monastic code?”

“Lord of gods, I say that there are two kinds of bodily behavior: that which you should cultivate, and that which you should not cultivate. I say that there are two kinds of verbal behavior: that which you should cultivate, and that which you should not cultivate. There are two kinds of search, I say: that which you should cultivate, and that which you should not cultivate.

67Why did I say that there are two kinds of bodily behavior? Take bodily conduct of which you know: ‘When I cultivate this kind of bodily conduct, unskillful qualities grow, and skillful qualities decline.’ You should not cultivate that kind of bodily conduct. Take bodily conduct of which you know: ‘When I cultivate this kind of bodily conduct, unskillful qualities decline, and skillful qualities grow.’ You should cultivate that kind of bodily conduct. That’s why I said there are two kinds of bodily behavior.

68Why did I say that there are two kinds of verbal behavior? You should not cultivate the kind of verbal behavior which causes unskillful qualities to grow while skillful qualities decline. And you should cultivate the kind of verbal behavior which causes unskillful qualities to decline while skillful qualities grow. That’s why I said there are two kinds of verbal behavior.

69Why did I say that there are two kinds of search? You should not cultivate the kind of search which causes unskillful qualities to grow while skillful qualities decline. And you should cultivate the kind of search which causes unskillful qualities to decline while skillful qualities grow. That’s why I said there are two kinds of search.


70That’s how a mendicant practices for restraint in the monastic code.”

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

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

2.4. Sense Restraint

71And then Sakka asked another question:


72“But dear sir, how does a mendicant practice for restraint of the sense faculties?”

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


73When the Buddha said this, Sakka said to him:

74“Sir, this is how I understand the detailed meaning of the Buddha’s brief statement: You should not cultivate the kind of sight known by the eye which causes unskillful qualities to grow while skillful qualities decline. And you should cultivate the kind of sight known by the eye which causes unskillful qualities to decline while skillful qualities grow. You should not cultivate the kind of sound, smell, taste, touch, or thought known by the mind which causes unskillful qualities to grow while skillful qualities decline. And you should cultivate the kind of thought known by the mind which causes unskillful qualities to decline while skillful qualities grow.

75Sir, 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.”

76And then Sakka asked another question:

77“Dear sir, do all ascetics and brahmins have the same doctrine, ethics, desires, and attachments?”


“No, lord of gods, they do not.”


78“Why not?”


“The world has many and diverse elements. Whatever element sentient beings insist on in this world of many and diverse elements, they obstinately stick to it, insisting that: ‘This is the only truth, other ideas are silly.’ That’s why not all ascetics and brahmins have the same doctrine, ethics, desires, and attachments.”


79“Dear sir, have all ascetics and brahmins reached the ultimate end, the ultimate sanctuary, the ultimate spiritual life, the ultimate goal?”

“No, lord of gods, they have not.”


80“Why not?”

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


81Such 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.”

82And then Sakka asked another question:


83“Passion, sir, is a disease, an abscess, a dart. Passion drags a person to be reborn in life after life. That’s why a person finds themselves in states high and low. Elsewhere, among other ascetics and brahmins, I wasn’t even given a chance to ask these questions that the Buddha has answered. The dart of doubt and uncertainty has lain within me for a long time, but the Buddha has plucked it out.”


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

“I do, sir.”

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


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

“Well, speak then, lord of gods.”

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

2.5. On Feeling Happy

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


“I do, sir.”

“But how?”


86“Once upon a time, sir, a battle was fought between the gods and the demons. In that battle the gods won and the demons lost. It occurred to me as victor, ‘Now the gods shall enjoy both the nectar of the gods and the nectar of the demons.’ But sir, that joy and happiness is in the sphere of the rod and the sword. It doesn’t lead to disillusionment, dispassion, cessation, peace, insight, awakening, and extinguishment. But the joy and happiness I feel listening to the Buddha’s teaching is not in the sphere of the rod and the sword. It does lead to disillusionment, dispassion, cessation, peace, insight, awakening, and extinguishment.”

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

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


88 While staying right here,
remaining in the godly form,
I have gained an extended life:
know this, dear sir.

89This is the first reason.


90 When I fall from the heavenly host,
leaving behind the non-human life,
I shall consciously go to a new womb,
wherever my mind delights.

91This is the second reason.

92 Living happily under the guidance
of the one of unclouded wisdom,
I shall practice according to method,
aware and mindful.


93This is the third reason.

94 And if awakening should arise
as I practice according to the method,
I shall live as one who understands,
and my end shall come right there.


95This is the fourth reason.

96 When I fall from the human realm,
leaving behind the human life,
I shall become a god again,
in the supreme heaven realm.


97This is the fifth reason.

98 They are the finest of gods,
the glorious Akaniṭṭhas.
So long as my final life goes on,
there my home will be.


99This is the sixth reason.


100Seeing these six reasons I speak of such joy and happiness.

101 My wishes unfulfilled,
doubting and undecided,
I wandered for such a long time,
in search of the Realized One.

102 I imagined that ascetics
living in seclusion
must surely be awakened,
so I went to sit near them.

103 ‘How is there success?
How is there failure?’
But they couldn’t answer such questions
about the path and practice.

104 And when they found out that I
was Sakka, come from the gods,
they questioned me instead about
the deed that brought me to this state.

105 I taught them the Dhamma
as I had learned it among men.
They were delighted with that, saying:
‘We’ve seen Vāsava!’

106 Now since I’ve seen the Buddha,
who helps us overcome doubt,
today, free of fear,
I pay homage to the awakened one.

107 Destroyer of the dart of craving,
the Buddha is unrivaled.
I bow to the great hero,
the Buddha, Kinsman of the Sun.

108 Just as Brahmā is worshipped
by the gods, dear sir,
today we shall worship you —
come, let us bow to you!

109 You alone are the Awakened!
You are the Teacher supreme!
In the world with its gods,
there is no-one like you.”


110Then Sakka addressed the fairy Pañcasikha: “Dear Pañcasikha, you were very helpful to me, since you first charmed the Buddha, after which I went to see him. I shall appoint you to your father’s position — you shall be king of the fairies. And I give you Bhaddā Suriyavaccasā, who you love so much.”

111Then Sakka, touching the ground with his hand, was inspired to exclaim three times:

112“Homage to that Blessed One, the perfected one, the fully awakened Buddha!

113Homage to that Blessed One, the perfected one, the fully awakened Buddha!

114Homage to that Blessed One, the perfected one, the fully awakened Buddha!”


115And 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.

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

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

Tena kho pana samayena sakkassa devānamindassa ussukkaṁ udapādi bhagavantaṁ dassanāya. Atha kho sakkassa devānamindassa etadahosi: "kahaṁ nu kho bhagavā etarahi viharati arahaṁ sammāsambuddho"ti?

Addasā kho sakko devānamindo bhagavantaṁ magadhesu viharantaṁ pācīnato rājagahassa ambasaṇḍā nāma brāhmaṇagāmo, tassuttarato vediyake pabbate indasālaguhāyaṁ. Disvāna deve tāvatiṁse āmantesi: "Ayaṁ, mārisā, bhagavā magadhesu viharati, pācīnato rājagahassa ambasaṇḍā nāma brāhmaṇagāmo, tassuttarato vediyake pabbate indasālaguhāyaṁ. Yadi pana, mārisā, mayaṁ taṁ bhagavantaṁ dassanāya upasaṅkameyyāma arahantaṁ sammāsambuddhan"ti?

"Evaṁ, bhaddantavā"ti kho devā tāvatiṁsā sakkassa devānamindassa paccassosuṁ.


2Atha kho sakko devānamindo pañcasikhaṁ gandhabbadevaputtaṁ āmantesi: "Ayaṁ, tāta pañcasikha, bhagavā magadhesu viharati pācīnato rājagahassa ambasaṇḍā nāma brāhmaṇagāmo, tassuttarato vediyake pabbate indasālaguhāyaṁ. Yadi pana, tāta pañcasikha, mayaṁ taṁ bhagavantaṁ dassanāya upasaṅkameyyāma arahantaṁ sammāsambuddhan"ti?

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

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:


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

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

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

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

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

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

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

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

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

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

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

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

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

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

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.


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.

27Atha kho bhagavā sakkaṁ devānamindaṁ etadavoca: "acchariyamidaṁ āyasmato kosiyassa, abbhutamidaṁ āyasmato kosiyassa tāva bahukiccassa bahukaraṇīyassa yadidaṁ idhāgamanan"ti.

"Cirapaṭikāhaṁ, bhante, bhagavantaṁ dassanāya upasaṅkamitukāmo; api ca devānaṁ tāvatiṁsānaṁ kehici kehici kiccakaraṇīyehi byāvaṭo; evāhaṁ nāsakkhiṁ bhagavantaṁ dassanāya upasaṅkamituṁ. Ekamidaṁ, bhante, samayaṁ bhagavā sāvatthiyaṁ viharati salaḷāgārake. Atha khvāhaṁ, bhante, sāvatthiṁ agamāsiṁ bhagavantaṁ dassanāya.

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

Atha khvāhaṁ, bhante, bhūjatiṁ etadavocaṁ: 'abhivādehi me tvaṁ, bhagini, bhagavantaṁ: "sakko, bhante, devānamindo sāmacco saparijano bhagavato pāde sirasā vandatī"'ti.

Evaṁ vutte, bhante, sā bhūjati maṁ etadavoca: 'akālo kho, mārisa, bhagavantaṁ dassanāya; paṭisallīno bhagavā'ti.

'Tena hi, bhagini, yadā bhagavā tamhā samādhimhā vuṭṭhito hoti, atha mama vacanena bhagavantaṁ abhivādehi: "sakko, bhante, devānamindo sāmacco saparijano bhagavato pāde sirasā vandatī"'ti. Kacci me sā, bhante, bhaginī bhagavantaṁ abhivādesi? Sarati bhagavā tassā bhaginiyā vacanan"ti?

"Abhivādesi maṁ sā, devānaminda, bhaginī, sarāmahaṁ tassā bhaginiyā vacanaṁ. Api cāhaṁ āyasmato nemisaddena tamhā samādhimhā vuṭṭhito"ti.


"Ye te, bhante, devā amhehi paṭhamataraṁ tāvatiṁsakāyaṁ upapannā, tesaṁ me sammukhā sutaṁ sammukhā paṭiggahitaṁ: 'yadā tathāgatā loke uppajjanti arahanto sammāsambuddhā, dibbā kāyā paripūrenti, hāyanti asurakāyā'ti. Taṁ me idaṁ, bhante, sakkhidiṭṭhaṁ yato tathāgato loke uppanno arahaṁ sammāsambuddho, dibbā kāyā paripūrenti, hāyanti asurakāyāti.

2.1. Gopakavatthu

28Idheva, bhante, kapilavatthusmiṁ gopikā nāma sakyadhītā ahosi buddhe pasannā dhamme pasannā saṁghe pasannā sīlesu paripūrakārinī. Sā itthittaṁ virājetvā purisattaṁ bhāvetvā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapannā. Devānaṁ tāvatiṁsānaṁ sahabyataṁ amhākaṁ puttattaṁ ajjhupagatā. Tatrapi naṁ evaṁ jānanti: 'gopako devaputto, gopako devaputto'ti.


Aññepi, bhante, tayo bhikkhū bhagavati brahmacariyaṁ caritvā hīnaṁ gandhabbakāyaṁ upapannā. Te pañcahi kāmaguṇehi samappitā samaṅgībhūtā paricārayamānā amhākaṁ upaṭṭhānaṁ āgacchanti amhākaṁ pāricariyaṁ.


Te amhākaṁ upaṭṭhānaṁ āgate amhākaṁ pāricariyaṁ gopako devaputto paṭicodesi: 'kutomukhā nāma tumhe, mārisā, tassa bhagavato dhammaṁ assuttha — ahañhi nāma itthikā samānā buddhe pasannā dhamme pasannā saṁghe pasannā sīlesu paripūrakārinī itthittaṁ virājetvā purisattaṁ bhāvetvā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapannā, devānaṁ tāvatiṁsānaṁ sahabyataṁ sakkassa devānamindassa puttattaṁ ajjhupagatā. Idhāpi maṁ evaṁ jānanti: "gopako devaputto gopako devaputto"ti. Tumhe pana, mārisā, bhagavati brahmacariyaṁ caritvā hīnaṁ gandhabbakāyaṁ upapannā. Duddiṭṭharūpaṁ vata bho addasāma, ye mayaṁ addasāma sahadhammike hīnaṁ gandhabbakāyaṁ upapanne'ti.

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


29'Upāsikā cakkhumato ahosiṁ,
Nāmampi mayhaṁ ahu "gopikā"ti;
Buddhe ca dhamme ca abhippasannā,
Saṅghañcupaṭṭhāsiṁ pasannacittā.

30Tasseva buddhassa sudhammatāya,
Sakkassa puttomhi mahānubhāvo;
Mahājutīko tidivūpapanno,
Jānanti maṁ idhāpi "gopako"ti.

31Athaddasaṁ bhikkhavo diṭṭhapubbe,
Gandhabbakāyūpagate vasīne;
Imehi te gotamasāvakāse,
Ye ca mayaṁ pubbe manussabhūtā.

32Annena pānena upaṭṭhahimhā,
Pādūpasaṅgayha sake nivesane;
Kutomukhā nāma ime bhavanto,
Buddhassa dhammāni paṭiggahesuṁ.

33Paccattaṁ veditabbo hi dhammo,
Sudesito cakkhumatānubuddho;
Ahañhi tumheva upāsamāno,
Sutvāna ariyāna subhāsitāni.

34Sakkassa puttomhi mahānubhāvo,
Mahājutīko tidivūpapanno;
Tumhe pana seṭṭhamupāsamānā,
Anuttaraṁ brahmacariyaṁ caritvā.

35Hīnaṁ kāyaṁ upapannā bhavanto,
Anānulomā bhavatūpapatti;
Duddiṭṭharūpaṁ vata addasāma,
Sahadhammike hīnakāyūpapanne.

36Gandhabbakāyūpagatā bhavanto,
Devānamāgacchatha pāricariyaṁ;
Agāre vasato mayhaṁ,
Imaṁ passa visesataṁ.

37Itthī hutvā svajja pumomhi devo,
Dibbehi kāmehi samaṅgibhūto';
Te coditā gotamasāvakena,
Saṁvegamāpādu samecca gopakaṁ.

38'Handa viyāyāma byāyāma,
Mā no mayaṁ parapessā ahumhā';
Tesaṁ duve vīriyamārabhiṁsu,
Anussaraṁ gotamasāsanāni.

39Idheva cittāni virājayitvā,
Kāmesu ādīnavamaddasaṁsu;
Te kāmasaṁyojanabandhanāni,
Pāpimayogāni duraccayāni.

40Nāgova sannāni guṇāni chetvā,
Deve tāvatiṁse atikkamiṁsu;
Saindā devā sapajāpatikā,
Sabbe sudhammāya sabhāyupaviṭṭhā.

41Tesaṁ nisinnānaṁ abhikkamiṁsu,
Vīrā virāgā virajaṁ karontā;
Te disvā saṁvegamakāsi vāsavo,
Devābhibhū devagaṇassa majjhe.

42'Imehi te hīnakāyūpapannā,
Deve tāvatiṁse abhikkamanti';
Saṁvegajātassa vaco nisamma,
So gopako vāsavamajjhabhāsi.

43'Buddho janindatthi manussaloke,
Kāmābhibhū sakyamunīti ñāyati;
Tasseva te puttā satiyā vihīnā,
Coditā mayā te satimajjhalatthuṁ'.

44Tiṇṇaṁ tesaṁ āvasinettha eko,
Gandhabbakāyūpagato vasīno;
Dve ca sambodhipathānusārino,
Devepi hīḷenti samāhitattā.

45Etādisī dhammappakāsanettha,
Na tattha kinkaṅkhati koci sāvako;
Nitiṇṇaoghaṁ vicikicchachinnaṁ,
Buddhaṁ namassāma jinaṁ janindaṁ.

46Yaṁ te dhammaṁ idhaññāya,
visesaṁ ajjhagaṁsu te;
Kāyaṁ brahmapurohitaṁ,
duve tesaṁ visesagū.

47Tassa dhammassa pattiyā,
āgatamhāsi mārisa;
Katāvakāsā bhagavatā,
pañhaṁ pucchemu mārisā"ti.

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

49Atha kho bhagavā sakkaṁ devānamindaṁ gāthāya ajjhabhāsi: 


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

Paṭhamabhāṇavāro niṭṭhito.

51Katāvakāso sakko devānamindo bhagavatā imaṁ bhagavantaṁ paṭhamaṁ pañhaṁ apucchi:


52"Kiṁsaṁyojanā nu kho, mārisa, devā manussā asurā nāgā gandhabbā ye caññe santi puthukāyā, te: 'averā adaṇḍā asapattā abyāpajjā viharemu averino'ti iti ca nesaṁ hoti, atha ca pana saverā sadaṇḍā sasapattā sabyāpajjā viharanti saverino"ti?

Itthaṁ sakko devānamindo bhagavantaṁ pañhaṁ apucchi. Tassa bhagavā pañhaṁ puṭṭho byākāsi:


53"Issāmacchariyasaṁyojanā kho, devānaminda, devā manussā asurā nāgā gandhabbā ye caññe santi puthukāyā, te: 'averā adaṇḍā asapattā abyāpajjā viharemu averino'ti iti ca nesaṁ hoti, atha ca pana saverā sadaṇḍā sasapattā sabyāpajjā viharanti saverino"ti.

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

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

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

"Issāmacchariyaṁ kho, devānaminda, piyāppiyanidānaṁ piyāppiyasamudayaṁ piyāppiyajātikaṁ piyāppiyapabhavaṁ; piyāppiye sati issāmacchariyaṁ hoti, piyāppiye asati issāmacchariyaṁ na hotī"ti.


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.

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.


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.

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: 


66"Kathaṁ paṭipanno pana, mārisa, bhikkhu pātimokkhasaṁvarāya paṭipanno hotī"ti?

"Kāyasamācārampāhaṁ, devānaminda, duvidhena vadāmi — sevitabbampi, asevitabbampi. Vacīsamācārampāhaṁ, devānaminda, duvidhena vadāmi –  sevitabbampi, asevitabbampi. Pariyesanaṁpāhaṁ, devānaminda, duvidhena vadāmi –  sevitabbampi, asevitabbampi.

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

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

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


70Evaṁ paṭipanno kho, devānaminda, bhikkhu pātimokkhasaṁvarāya paṭipanno hotī"ti.

Itthaṁ bhagavā sakkassa devānamindassa pañhaṁ puṭṭho byākāsi. Attamano sakko devānamindo bhagavato bhāsitaṁ abhinandi anumodi: "evametaṁ, bhagavā, evametaṁ, sugata.

Tiṇṇā mettha kaṅkhā vigatā kathaṅkathā bhagavato pañhaveyyākaraṇaṁ sutvā"ti.

2.4. Indriyasaṁvara

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


72"Kathaṁ paṭipanno pana, mārisa, bhikkhu indriyasaṁvarāya paṭipanno hotī"ti?

"Cakkhuviññeyyaṁ rūpampāhaṁ, devānaminda, duvidhena vadāmi — sevitabbampi, asevitabbampi. Sotaviññeyyaṁ saddampāhaṁ, devānaminda, duvidhena vadāmi –  sevitabbampi, asevitabbampi. Ghānaviññeyyaṁ gandhampāhaṁ, devānaminda, duvidhena vadāmi — sevitabbampi, asevitabbampi. Jivhāviññeyyaṁ rasampāhaṁ, devānaminda, duvidhena vadāmi — sevitabbampi, asevitabbampi. Kāyaviññeyyaṁ phoṭṭhabbampāhaṁ, devānaminda, duvidhena vadāmi — sevitabbampi, asevitabbampi. Manoviññeyyaṁ dhammampāhaṁ, devānaminda, duvidhena vadāmi — sevitabbampi, asevitabbampī"ti.


73Evaṁ vutte, sakko devānamindo bhagavantaṁ etadavoca: 

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

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

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

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


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


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


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


79"Sabbeva nu kho, mārisa, samaṇabrāhmaṇā accantaniṭṭhā accantayogakkhemī accantabrahmacārī accantapariyosānā"ti?

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


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

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


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?

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

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


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

"Tena hi, devānaminda, bhāsassū"ti.

"Yesvāhaṁ, bhante, maññāmi samaṇabrāhmaṇā āraññikā pantasenāsanāti, tyāhaṁ upasaṅkamitvā ime pañhe pucchāmi, te mayā puṭṭhā na sampāyanti, asampāyantā mamaṁyeva paṭipucchanti: 'ko nāmo āyasmā'ti? Tesāhaṁ puṭṭho byākaromi: 'ahaṁ kho, mārisa, sakko devānamindo'ti. Te mamaṁyeva uttari paṭipucchanti: 'kiṁ panāyasmā, devānaminda, kammaṁ katvā imaṁ ṭhānaṁ patto'ti? Tesāhaṁ yathāsutaṁ yathāpariyattaṁ dhammaṁ desemi. Te tāvatakeneva attamanā honti: 'sakko ca no devānamindo diṭṭho, yañca no apucchimhā, tañca no byākāsī'ti. Te aññadatthu mamaṁyeva sāvakā sampajjanti, na cāhaṁ tesaṁ. Ahaṁ kho pana, bhante, bhagavato sāvako sotāpanno avinipātadhammo niyato sambodhiparāyaṇo"ti.

2.5. Somanassapaṭilābhakathā

85"Abhijānāsi no tvaṁ, devānaminda, ito pubbe evarūpaṁ vedapaṭilābhaṁ somanassapaṭilābhan"ti?


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

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


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

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

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


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

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


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

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

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


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

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


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

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


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

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


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


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

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

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

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

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

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

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

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

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

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


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

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

112"Namo tassa bhagavato arahato sammāsambuddhassa.

113Namo tassa bhagavato arahato sammāsambuddhassa.

114Namo tassa bhagavato arahato sammāsambuddhassā"ti.


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

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

Sakkapañhasuttaṁ niṭṭhitaṁ aṭṭhamaṁ.