Sakka’s Questions

So 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 draws on such precedents as Śatapatha Brāhmaṇa 3.2.4.4, where the centaur is urged to win his woman by seduction rather than force. | This discourse is quoted by name and a passage discussed at SN 22.4. In addition, the dialogue at MN 37 picks up directly where this leaves off and may be considered a sequel. A Sanskrit parallel published by Ernst Waldschmidt in 1979 is available on SuttaCentral as SF 241. A different discourse of the same name is found at SN 35.118. At one time the BuddhaBuddhaEl nombre dado a quien redescubre por sí mismo el sendero liberador del Dhamma, tras un largo período de haber sido olvidado por el mundo. Según la tradición, una larga línea de Buddhas se extiende hasta el pasado distante. El Buddha más reciente nació como Siddhattha Gotama en la India alrededor del año 500 a.e.c. Un joven bien educado y acomodado, renunció a su familia y su herencia principesca en la flor de la vida para buscar la verdadera libertad y el fin del sufrimiento (dukkha). Después de siete años de austeridades en el bosque, redescubrió el «camino medio» y alcanzó su meta, convirtiéndose en el Buddha.Ver en el glosario 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”.

Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā magadhesu viharati, pācīnato rājagahassa ambasaṇḍā nāmanāmaOriginalmente se refería a la función psicológica central de conceptualizar y nombrar cosas. Gradualmente evolucionó para abarcar todos los fenómenos mentales. En los suttas a veces se define como vedanā (sensación), saññā (percepción), cetanā (intención, volición), phassa (contacto sensorial), y manasikāra (atención, advertencia). Comparar con rūpa. En el Abhidhamma, nāma pasó a referirse a los componentes mentales de los cinco khandhas.Ver en el glosario brāhmaṇagāmo, tassuttarato vediyake pabbate indasālaguhāyaṁ.

So 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 draws on such precedents as Śatapatha Brāhmaṇa 3.2.4.4, where the centaur is urged to win his woman by seduction rather than force. | This discourse is quoted by name and a passage discussed at SN 22.4. In addition, the dialogue at MN 37 picks up directly where this leaves off and may be considered a sequel. A Sanskrit parallel published by Ernst Waldschmidt in 1979 is available on SuttaCentral as SF 241. A different discourse of the same name is found at SN 35.118.Evaṁ me sutaṁ—At one time the BuddhaBuddhaEl nombre dado a quien redescubre por sí mismo el sendero liberador del Dhamma, tras un largo período de haber sido olvidado por el mundo. Según la tradición, una larga línea de Buddhas se extiende hasta el pasado distante. El Buddha más reciente nació como Siddhattha Gotama en la India alrededor del año 500 a.e.c. Un joven bien educado y acomodado, renunció a su familia y su herencia principesca en la flor de la vida para buscar la verdadera libertad y el fin del sufrimiento (dukkha). Después de siete años de austeridades en el bosque, redescubrió el «camino medio» y alcanzó su meta, convirtiéndose en el Buddha.Ver en el glosario 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”.ekaṁ samayaṁ bhagavā magadhesu viharati, pācīnato rājagahassa ambasaṇḍā nāmanāmaOriginalmente se refería a la función psicológica central de conceptualizar y nombrar cosas. Gradualmente evolucionó para abarcar todos los fenómenos mentales. En los suttas a veces se define como vedanā (sensación), saññā (percepción), cetanā (intención, volición), phassa (contacto sensorial), y manasikāra (atención, advertencia). Comparar con rūpa. En el Abhidhamma, nāma pasó a referirse a los componentes mentales de los cinco khandhas.Ver en el glosario brāhmaṇagāmo, tassuttarato vediyake pabbate indasālaguhāyaṁ.

Now 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?”

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

Now at that time Sakka, the lord of gods, grew eager to see the Buddha. Tena kho pana samayena sakkassa devānamindassa ussukkaṁ udapādi bhagavantaṁ dassanāya. He thought, Atha kho sakkassa devānamindassa etadahosi: “Where is the Blessed One at present, the perfected one, the fully awakened Buddha?” “kahaṁ nu kho bhagavā etarahi viharati arahaṁ sammāsambuddho”ti?

Seeing 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?”

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?

Seeing that the Buddha was at Indra’s hill cave, Addasā kho sakko devānamindo bhagavantaṁ magadhesu viharantaṁ pācīnato rājagahassa ambasaṇḍā nāma brāhmaṇagāmo, tassuttarato vediyake pabbate indasālaguhāyaṁ. he addressed the gods of the thirty-three, Disvāna deve tāvatiṁse āmantesi: “Good fellows, the Buddha is staying in the land of the Magadhans at Indra’s hill cave. “ayaṁ, mārisā, bhagavā magadhesu viharati, pācīnato rājagahassa ambasaṇḍā nāma brāhmaṇagāmo, tassuttarato vediyake pabbate indasālaguhāyaṁ. What if we were to go and see that Blessed One, the perfected one, the fully awakened Buddha?” Yadi pana, mārisā, mayaṁ taṁ bhagavantaṁ dassanāya upasaṅkameyyāma arahantaṁ sammāsambuddhan”ti?

Then Sakka addressed the centaur Pañcasikha,*Introduced in a minor role in DN 18, DN 19, and DN 20, Pañcasikha gets his moment to shine in this sutta. Outside of the Dīghanikāya, he appears only in SN 35.119. 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?”

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

Then Sakka addressed the centaur Pañcasikha,*Introduced in a minor role in DN 18, DN 19, and DN 20, Pañcasikha gets his moment to shine in this sutta. Outside of the Dīghanikāya, he appears only in SN 35.119. 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.Atha kho sakko devānamindo pañcasikhaṁ gandhabbadevaputtaṁ āmantesi: “Dear Pañcasikha, the Buddha is staying in the land of the Magadhans at Indra’s hill cave. “ayaṁ, tāta pañcasikha, bhagavā magadhesu viharati pācīnato rājagahassa ambasaṇḍā nāma brāhmaṇagāmo, tassuttarato vediyake pabbate indasālaguhāyaṁ. What if we were to go and see that Blessed One, the perfected one, the fully awakened Buddha?” Yadi pana, tāta pañcasikha, mayaṁ taṁ bhagavantaṁ dassanāya upasaṅkameyyāma arahantaṁ sammāsambuddhan”ti?

Then 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 DN 19:28.3 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.

Atha kho sakko devānamindo devehi tāvatiṁsehi parivuto pañcasikhena gandhabbadevaputtena purakkhato— seyyathāpi nāma balavā puriso samiñjitaṁ vā bāhaṁ pasāreyya pasāritaṁ vā bāhaṁ samiñjeyya; evameva—devesu tāvatiṁsesu antarahito magadhesu pācīnato rājagahassa ambasaṇḍā nāma brāhmaṇagāmo, tassuttarato vediyake pabbate paccuṭṭhāsi.

Then 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 DN 19:28.3 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.Atha kho sakko devānamindo devehi tāvatiṁsehi parivuto pañcasikhena gandhabbadevaputtena purakkhato—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. 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.

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?”

Tena kho pana samayena vediyako pabbato atiriva obhāsajāto hoti ambasaṇḍā ca brāhmaṇagāmo yathā taṁ devānaṁ devānubhāvena. Apissudaṁ parito gāmesu manussā evamāhaṁsu: “ādittassu nāmajja vediyako pabbato jhāyatisu nāmajja vediyako pabbato jalatisu. Nāmajja vediyako pabbato.*jalatisu → jālatissu (bj); jalatassu (sya-all, km); jalitassu (pts1ed) | jhāyatisu → jhāyatissu (bj); jhāyatassu (sya-all, km); pajjhāyitassu (pts1ed) Kiṁsu nāmajja vediyako pabbato atiriva obhāsajāto ambasaṇḍā ca brāhmaṇagāmo”ti; saṁviggā lomahaṭṭhajātā ahesuṁ.

Now at that time a dazzling light appeared over Mount Vediyaka and Ambasaṇḍā, as happens through the glory of the gods. Tena kho pana samayena vediyako pabbato atiriva obhāsajāto hoti ambasaṇḍā ca brāhmaṇagāmo yathā taṁ devānaṁ devānubhāvena. People in the villages round about, terrified, shocked, and awestruck, said, Apissudaṁ parito gāmesu manussā evamāhaṁsu: “Mount Vediyaka must be on fire today, blazing and burning! “ādittassu nāmajja vediyako pabbato jhāyatisu nāmajja vediyako pabbato jalatisu. Nāmajja vediyako pabbato.*jalatisu → jālatissu (bj); jalatassu (sya-all, km); jalitassu (pts1ed) | jhāyatisu → jhāyatissu (bj); jhāyatassu (sya-all, km); pajjhāyitassu (pts1ed)Oh why has such a dazzling light appeared over Mount Vediyaka and Ambasaṇḍā?” Kiṁsu nāmajja vediyako pabbato atiriva obhāsajāto ambasaṇḍā ca brāhmaṇagāmo”ti; saṁviggā lomahaṭṭhajātā ahesuṁ.

Then 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 (DN 21:1.10.13). 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.”

Atha kho sakko devānamindo pañcasikhaṁ gandhabbadevaputtaṁ āmantesi: “durupasaṅkamā kho, tāta pañcasikha, tathāgatā mādisena, jhāyī jhānaratā, tadantaraṁ paṭisallīnā.*tadantaraṁ → tadanantara (bj); tadanantaraṁ (sya-all, km, pts1ed, mr) Yadi pana tvaṁ, tāta pañcasikha, bhagavantaṁ paṭhamaṁ pasādeyyāsi, tayā, tāta, paṭhamaṁ pasāditaṁ pacchā mayaṁ taṁ bhagavantaṁ dassanāya upasaṅkameyyāma arahantaṁ sammāsambuddhan”ti.

Then Sakka addressed the centaur Pañcasikha, Atha kho sakko devānamindo pañcasikhaṁ gandhabbadevaputtaṁ āmantesi: “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 (DN 21:1.10.13). 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.“durupasaṅkamā kho, tāta pañcasikha, tathāgatā mādisena, jhāyī jhānaratā, tadantaraṁ paṭisallīnā.*tadantaraṁ → tadanantara (bj); tadanantaraṁ (sya-all, km, pts1ed, mr)But if you were to charm the Buddha first, then I could go to see him.” Yadi pana tvaṁ, tāta pañcasikha, bhagavantaṁ paṭhamaṁ pasādeyyāsi, tayā, tāta, paṭhamaṁ pasāditaṁ pacchā mayaṁ taṁ bhagavantaṁ dassanāya upasaṅkameyyāma arahantaṁ sammāsambuddhan”ti.

“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.”

“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.

“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, “Evaṁ, bhaddantavā”ti kho pañcasikho gandhabbadevaputto sakkassa devānamindassa paṭissutvā beluvapaṇḍuvīṇaṁ ādāya yena indasālaguhā tenupasaṅkami; upasaṅkamitvā: “This is neither too far nor too near; and he’ll hear my voice.” “ettāvatā me bhagavā neva atidūre bhavissati nāccāsanne, saddañca me sossatī”ti—ekamantaṁ aṭṭhāsi.

When 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 MN 56:30.1.

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

When Pañcasikha had spoken, the Buddha said to him, Evaṁ vutte, bhagavā pañcasikhaṁ gandhabbadevaputtaṁ etadavoca: “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.“saṁsandati kho te, pañcasikha, tantissaro gītassarena, gītassaro ca tantissarena; so that neither overpowers the other. na ca pana te, pañcasikha, tantissaro gītassaraṁ ativattati, gītassaro ca tantissaraṁ.*na ca pana → neva pana (sya-all, km)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 MN 56:30.1.Kadā saṁyūḷhā pana te, pañcasikha, imā gāthā buddhūpasañhitā dhammūpasañhitā saṅghūpasañhitā arahantūpasañhitā kāmūpasañhitā”ti?

“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 Bhaddā Suriyavaccasā, who they call ‘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 (MN 82:23.4). 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.

“Ekamidaṁ, bhantebhanteEn los textos pali, se usa como vocativo para dirigirse al Buddha o a un monje budista. En el uso moderno a menudo se emplea también como título.Ver en el glosario, samayaṁ bhagavā uruvelāyaṁ viharati najjā nerañjarāya tīre ajapālanigrodhe paṭhamābhisambuddho. Tena kho panāhaṁ, bhante, samayena bhaddā nāma sūriyavacchasā timbaruno gandhabbarañño dhītā, tamabhikaṅkhāmi. Sā kho pana, bhante, bhaginī parakāminī hoti; sikhaṇḍī nāma mātalissa saṅgāhakassa putto, tamabhikaṅkhati. Yato kho ahaṁ, bhante, taṁ bhaginiṁ nālatthaṁ kenaci pariyāyena. Athāhaṁ beluvapaṇḍuvīṇaṁ ādāya yena timbaruno gandhabbarañño nivesanaṁ tenupasaṅkamiṁ; upasaṅkamitvā beluvapaṇḍuvīṇaṁ assāvesiṁ, imā ca gāthā abhāsiṁ buddhūpasañhitā dhammūpasañhitā saṅghūpasañhitā arahantūpasañhitā kāmūpasañhitā—

“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. “Ekamidaṁ, bhantebhanteEn los textos pali, se usa como vocativo para dirigirse al Buddha o a un monje budista. En el uso moderno a menudo se emplea también como título.Ver en el glosario, samayaṁ bhagavā uruvelāyaṁ viharati najjā nerañjarāya tīre ajapālanigrodhe paṭhamābhisambuddho. And at that time I was in love with Bhaddā Suriyavaccasā, who they call ‘Darling Sunshine’, the daughter of the centaur king Timbaru. Tena kho panāhaṁ, bhante, samayena bhaddā nāma sūriyavacchasā timbaruno gandhabbarañño dhītā, tamabhikaṅkhāmi. 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 (MN 82:23.4).Sā kho pana, bhante, bhaginī parakāminī hoti; 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.sikhaṇḍī nāma mātalissa saṅgāhakassa putto, tamabhikaṅkhati. Since I couldn’t win that sister by any means, Yato kho ahaṁ, bhante, taṁ bhaginiṁ nālatthaṁ kenaci pariyāyena. I took my arched harp to Timbaru’s home, where I played those verses. Athāhaṁ beluvapaṇḍuvīṇaṁ ādāya yena timbaruno gandhabbarañño nivesanaṁ tenupasaṅkamiṁ; upasaṅkamitvā beluvapaṇḍuvīṇaṁ assāvesiṁ, imā ca gāthā abhāsiṁ buddhūpasañhitā dhammūpasañhitā saṅghūpasañhitā arahantūpasañhitā kāmūpasañhitā—

When 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 Clear Right. 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.”

Evaṁ vutte, bhante, bhaddā sūriyavacchasā maṁ etadavoca: ‘na kho me, mārisa, so bhagavā sammukhā diṭṭho, api ca sutoyeva me so bhagavā devānaṁ tāvatiṁsānaṁ sudhammāyaṁ sabhāyaṁ upanaccantiyā. Yato kho tvaṁ, mārisa, taṁ bhagavantaṁ kittesi, hotu no ajja samāgamo’ti. Soyeva no, bhante, tassā bhaginiyā saddhiṁ samāgamo ahosi. Na ca dāni tato pacchā”ti.

When I finished, Suriyavaccasā said to me, Evaṁ vutte, bhante, bhaddā sūriyavacchasā maṁ etadavoca: ‘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 Clear Right. ‘na kho me, mārisa, so bhagavā sammukhā diṭṭho, api ca sutoyeva me so bhagavā devānaṁ tāvatiṁsānaṁ sudhammāyaṁ sabhāyaṁ upanaccantiyā. Since you extol the Buddha, let us meet up today.’ Yato kho tvaṁ, mārisa, taṁ bhagavantaṁ kittesi, hotu no ajja samāgamo’ti. And that’s when I met up with that sister. Soyeva no, bhante, tassā bhaginiyā saddhiṁ samāgamo ahosi. But we have not met since.” Na ca dāni tato pacchā”ti.

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

Atha kho sakkassa devānamindassa etadahosi: “paṭisammodati pañcasikho gandhabbadevaputto bhagavatā, bhagavā ca pañcasikhenā”ti.

Then Sakka, lord of gods, thought, Atha kho sakkassa devānamindassa etadahosi: “Pañcasikha is exchanging pleasantries with the Buddha.” “paṭisammodati pañcasikho gandhabbadevaputto bhagavatā, bhagavā ca pañcasikhenā”ti.

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.’”

Atha kho sakko devānamindo pañcasikhaṁ gandhabbadevaputtaṁ āmantesi: “abhivādehi me tvaṁ, tāta pañcasikha, bhagavantaṁ: ‘sakko, bhante, devānamindo sāmacco saparijano bhagavato pāde sirasā vandatī’”ti.

So he addressed Pañcasikha, Atha kho sakko devānamindo pañcasikhaṁ gandhabbadevaputtaṁ āmantesi: “My dear Pañcasikha, please bow to the Buddha for me, saying: “abhivādehi me tvaṁ, tāta pañcasikha, bhagavantaṁ: ‘Sir, Sakka, lord of gods, with his ministers and retinue, bows with his head at your feet.’” ‘sakko, bhante, devānamindo sāmacco saparijano bhagavato pāde sirasā vandatī’”ti.

“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.”

“Evaṁ, bhaddantavā”ti kho pañcasikho gandhabbadevaputto sakkassa devānamindassa paṭissutvā bhagavantaṁ abhivādeti: “sakko, bhante, devānamindo sāmacco saparijano bhagavato pāde sirasā vandatī”ti.

“Yes, lord,” replied Pañcasikha. He bowed to the Buddha and said, “Evaṁ, bhaddantavā”ti kho pañcasikho gandhabbadevaputto sakkassa devānamindassa paṭissutvā bhagavantaṁ abhivādeti: “Sir, Sakka, lord of gods, with his ministers and retinue, bows with his head at your feet.” “sakko, bhante, devānamindo sāmacco saparijano bhagavato pāde sirasā vandatī”ti.

“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.”

“Evaṁ sukhī hotu, pañcasikha, sakko devānamindo sāmacco saparijano; sukhakāmā hi devā manussā asurā nāgā gandhabbā ye caññe santi puthukāyā”ti.

“So may Sakka with his ministers and retinue be happy, Pañcasikha,” said the Buddha, “Evaṁ sukhī hotu, pañcasikha, sakko devānamindo sāmacco saparijano; “for all want to be happy—whether gods, humans, titans, dragons, centaurs, or any of the other diverse creatures there may be.” sukhakāmā hi devā manussā asurā nāgā gandhabbā ye caññe santi puthukāyā”ti.

For 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.

Evañca pana tathāgatā evarūpe mahesakkhe yakkhe abhivadanti. Abhivadito sakko devānamindo bhagavato indasālaguhaṁ pavisitvā bhagavantaṁ abhivādetvā ekamantaṁ aṭṭhāsi. Devāpi tāvatiṁsā indasālaguhaṁ pavisitvā bhagavantaṁ abhivādetvā ekamantaṁ aṭṭhaṁsu. Pañcasikhopi gandhabbadevaputto indasālaguhaṁ pavisitvā bhagavantaṁ abhivādetvā ekamantaṁ aṭṭhāsi.

For that is how the Realized Ones salute such illustrious spirits. Evañca pana tathāgatā evarūpe mahesakkhe yakkhe abhivadanti. And being saluted by the Buddha, Sakka entered Indra’s hill cave, bowed to the Buddha, and stood to one side. Abhivadito sakko devānamindo bhagavato indasālaguhaṁ pavisitvā bhagavantaṁ abhivādetvā ekamantaṁ aṭṭhāsi. And the gods of the thirty-three did likewise, Devāpi tāvatiṁsā indasālaguhaṁ pavisitvā bhagavantaṁ abhivādetvā ekamantaṁ aṭṭhaṁsu. as did Pañcasikha. Pañcasikhopi gandhabbadevaputto indasālaguhaṁ pavisitvā bhagavantaṁ abhivādetvā ekamantaṁ aṭṭhāsi.

Then the Buddha said to Sakka, “It’s incredible and amazing that you, the venerable Kosiya, who has so many duties and so much to do, should come here.”*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 MN 37:10.6; Mahākassapa calls him Kosiya without honorific at Ud 3.7:3.12. | 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 (Bu Pc 2:2.1.18).

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

Then the Buddha said to Sakka, Atha kho bhagavā sakkaṁ devānamindaṁ etadavoca: “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 MN 37:10.6; Mahākassapa calls him Kosiya without honorific at Ud 3.7:3.12. | 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 (Bu Pc 2:2.1.18).“acchariyamidaṁ āyasmato kosiyassa, abbhutamidaṁ āyasmato kosiyassa tāva bahukiccassa bahukaraṇīyassa yadidaṁ idhāgamanan”ti.

“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 salaḷa tree hut.*For salaḷa see note on SN 52.8:1.1. 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 cupped palms.*A paricārikā is a maid attending on a nymph (MN 37:8.12). | Bhūjati (variant bhuñjatī) does not seem to appear elsewhere.

“Cirapaṭikāhaṁ, bhante, bhagavantaṁ dassanāya upasaṅkamitukāmo; api ca devānaṁ tāvatiṁsānaṁ kehici kehici kiccakaraṇīyehi byāvaṭo; evāhaṁ nāsakkhiṁ bhagavantaṁ dassanāya upasaṅkamituṁ.*kehici → kehici (sya-all, km) Ekamidaṁ, bhante, samayaṁ bhagavā sāvatthiyaṁ viharati salaḷāgārake. Atha khvāhaṁ, bhante, sāvatthiṁ agamāsiṁ bhagavantaṁ dassanāya. Tena kho pana, bhante, samayena bhagavā aññatarena samādhinā nisinno hoti, bhūjati ca nāma vessavaṇassa mahārājassa paricārikā bhagavantaṁ paccupaṭṭhitā hoti, pañjalikā namassamānā tiṭṭhati.*bhūjati → bhuñjatī (bj); bhujagī (sya-all, km); bhuñjati (pts1ed)

“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. “Cirapaṭikāhaṁ, bhante, bhagavantaṁ dassanāya upasaṅkamitukāmo; api ca devānaṁ tāvatiṁsānaṁ kehici kehici kiccakaraṇīyehi byāvaṭo; evāhaṁ nāsakkhiṁ bhagavantaṁ dassanāya upasaṅkamituṁ.*kehici → kehici (sya-all, km)This one time, sir, the Buddha was staying near Sāvatthī in the salaḷa tree hut.*For salaḷa see note on SN 52.8:1.1.Ekamidaṁ, bhante, samayaṁ bhagavā sāvatthiyaṁ viharati salaḷāgārake. Then I went to Sāvatthī to see the Buddha. Atha khvāhaṁ, bhante, sāvatthiṁ agamāsiṁ bhagavantaṁ dassanāya. 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 cupped palms.*A paricārikā is a maid attending on a nymph (MN 37:8.12). | Bhūjati (variant bhuñjatī) does not seem to appear elsewhere.Tena kho pana, bhante, samayena bhagavā aññatarena samādhinā nisinno hoti, bhūjati ca nāma vessavaṇassa mahārājassa paricārikā bhagavantaṁ paccupaṭṭhitā hoti, pañjalikā namassamānā tiṭṭhati.*bhūjati → bhuñjatī (bj); bhujagī (sya-all, km); bhuñjati (pts1ed)

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.”’

Atha khvāhaṁ, bhante, bhūjatiṁ etadavocaṁ: ‘abhivādehi me tvaṁ, bhagini, bhagavantaṁ: “sakko, bhante, devānamindo sāmacco saparijano bhagavato pāde sirasā vandatī”’ti.

So I said to her, Atha khvāhaṁ, bhante, bhūjatiṁ etadavocaṁ: ‘Sister, please bow to the Buddha for me, saying: ‘abhivādehi me tvaṁ, bhagini, bhagavantaṁ: “Sir, Sakka, lord of gods, with his ministers and retinue, bows with his head at your feet.”’ “sakko, bhante, devānamindo sāmacco saparijano bhagavato pāde sirasā vandatī”’ti.

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

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

When I said this, she said to me, Evaṁ vutte, bhante, sā bhūjati maṁ etadavoca: ‘It’s the wrong time to see the Buddha, ‘akālo kho, mārisa, bhagavantaṁ dassanāya; as he’s in retreat.’ paṭisallīno bhagavā’ti.

‘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?”

‘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?

‘Well then, sister, please convey my message when the Buddha emerges from that immersion.’ ‘Tena hi, bhagini, yadā bhagavā tamhā samādhimhā vuṭṭhito hoti, atha mama vacanena bhagavantaṁ abhivādehi: “sakko, bhante, devānamindo sāmacco saparijano bhagavato pāde sirasā vandatī”’ti. I hope that sister bowed to you? Kacci me sā, bhante, bhaginī bhagavantaṁ abhivādesi? Do you remember what she said?” Sarati bhagavā tassā bhaginiyā vacanan”ti?

“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.

“Abhivādesi maṁ sā, devānaminda, bhaginī, sarāmahaṁ tassā bhaginiyā vacanaṁ. Api cāhaṁ āyasmato nemisaddena tamhā samādhimhā vuṭṭhito”ti.*āyasmato nemisaddena → cakkanemisaddena (sya-all, km)

“She did bow, lord of gods, and I remember what she said. “Abhivādesi maṁ sā, devānaminda, bhaginī, sarāmahaṁ tassā bhaginiyā vacanaṁ. 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.Api cāhaṁ āyasmato nemisaddena tamhā samādhimhā vuṭṭhito”ti.*āyasmato nemisaddena → cakkanemisaddena (sya-all, km)

“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.

“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.

“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: “Ye te, bhante, devā amhehi paṭhamataraṁ tāvatiṁsakāyaṁ upapannā, tesaṁ me sammukhā sutaṁ sammukhā paṭiggahitaṁ: ‘When a Realized One arises in the world, perfected and fully awakened, the heavenly hosts swell, while the titan hosts dwindle.’ ‘yadā tathāgatā loke uppajjanti arahanto sammāsambuddhā, dibbā kāyā paripūrenti, hāyanti asurakāyā’ti. And I have seen this with my own eyes. Taṁ me idaṁ, bhante, sakkhidiṭṭhaṁ yato tathāgato loke uppanno arahaṁ sammāsambuddho, dibbā kāyā paripūrenti, hāyanti asurakāyāti.

Right here in Kapilavatthu there was a Sakyan lady named Gopikā who had confidence in the Buddha, the teaching, and the Saṅgha, and had fulfilled her ethics.*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 (Bu Pj 1:10.6.1). 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. Ja 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.

Idheva, bhante, kapilavatthusmiṁ gopikā nāma sakyadhītā ahosi buddhe pasannā dhamme pasannā saṅghe pasannā sīlesu paripūrakārinī. Sā itthittaṁ virājetvā purisattaṁ bhāvetvā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapannā.*itthittaṁ → itthicittaṁ (cck, pts1ed); itthīcittaṁ (sya1ed, sya2ed, km) | purisattaṁ → purisacittaṁ (sya-all, km, pts1ed) Devānaṁ tāvatiṁsānaṁ sahabyataṁ amhākaṁ puttattaṁ ajjhupagatā. Tatrapi naṁ evaṁ jānanti: ‘gopako devaputto, gopako devaputto’ti.

Right here in Kapilavatthu there was a Sakyan lady named Gopikā who had confidence in the Buddha, the teaching, and the Saṅgha, and had fulfilled her ethics.*This implies she was a stream-enterer.Idheva, bhante, kapilavatthusmiṁ gopikā nāma sakyadhītā ahosi buddhe pasannā dhamme pasannā saṅghe pasannā sīlesu paripūrakārinī. 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 (Bu Pj 1:10.6.1). 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. Ja 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.Sā itthittaṁ virājetvā purisattaṁ bhāvetvā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapannā.*itthittaṁ → itthicittaṁ (cck, pts1ed); itthīcittaṁ (sya1ed, sya2ed, km) | purisattaṁ → purisacittaṁ (sya-all, km, pts1ed)In the company of the gods of the thirty-three she became one of my sons. Devānaṁ tāvatiṁsānaṁ sahabyataṁ amhākaṁ puttattaṁ ajjhupagatā. There they knew him as Tatrapi naṁ evaṁ jānanti: the godling Gopaka. ‘gopako devaputto, gopako devaputto’ti.

Meanwhile 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.

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

Meanwhile 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.Aññepi, bhante, tayo bhikkhū bhagavati brahmacariyaṁ caritvā hīnaṁ gandhabbakāyaṁ upapannā. There they amused themselves, supplied and provided with the five kinds of sensual stimulation, and became my servants and attendants. Te pañcahi kāmaguṇehi samappitā samaṅgībhūtā paricārayamānā amhākaṁ upaṭṭhānaṁ āgacchanti amhākaṁ pāricariyaṁ.

At 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.’

Te amhākaṁ upaṭṭhānaṁ āgate amhākaṁ pāricariyaṁ gopako devaputto paṭicodesi: ‘kutomukhā nāma tumhe, mārisā, tassa bhagavato dhammaṁ assuttha—*assuttha → assutthā (bj); āyūhittha (sya-all, km); assutvā (pts1ed) ahañhi nāma itthikā samānā buddhe pasannā dhamme pasannā saṅghe pasannā sīlesu paripūrakārinī itthittaṁ virājetvā purisattaṁ bhāvetvā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapannā, devānaṁ tāvatiṁsānaṁ sahabyataṁ sakkassa devānamindassa puttattaṁ ajjhupagatā. Idhāpi maṁ evaṁ jānanti: “gopako devaputto gopako devaputto”ti. Tumhe pana, mārisā, bhagavati brahmacariyaṁ caritvā hīnaṁ gandhabbakāyaṁ upapannā. Duddiṭṭharūpaṁ vata bho addasāma, ye mayaṁ addasāma sahadhammike hīnaṁ gandhabbakāyaṁ upapanne’ti.

At that, Gopaka scolded them, Te amhākaṁ upaṭṭhānaṁ āgate amhākaṁ pāricariyaṁ gopako devaputto paṭicodesi: ‘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.‘kutomukhā nāma tumhe, mārisā, tassa bhagavato dhammaṁ assuttha—*assuttha → assutthā (bj); āyūhittha (sya-all, km); assutvā (pts1ed)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. ahañhi nāma itthikā samānā buddhe pasannā dhamme pasannā saṅghe pasannā sīlesu paripūrakārinī itthittaṁ virājetvā purisattaṁ bhāvetvā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapannā, devānaṁ tāvatiṁsānaṁ sahabyataṁ sakkassa devānamindassa puttattaṁ ajjhupagatā. Here they know me as Idhāpi maṁ evaṁ jānanti: the godling Gopaka. “gopako devaputto gopako devaputto”ti. But you, having led the spiritual life under the Buddha, were reborn in the inferior centaur realm. Tumhe pana, mārisā, bhagavati brahmacariyaṁ caritvā hīnaṁ gandhabbakāyaṁ upapannā. It is a sad sight indeed to see fellow practitioners reborn in the inferior centaur realm.’ Duddiṭṭharūpaṁ vata bho addasāma, ye mayaṁ addasāma sahadhammike hīnaṁ gandhabbakāyaṁ upapanne’ti.

Then it occurred to the Buddha, “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.”

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

Then it occurred to the Buddha, Atha kho bhagavato etadahosi: “For a long time now this spirit has led a pure life. Any question he asks me will be beneficial, not unbeneficial. “dīgharattaṁ visuddho kho ayaṁ yakkho, yaṁ kiñci maṁ pañhaṁ pucchissati, sabbaṁ taṁ atthasañhitaṁyeva pucchissati, no anatthasañhitaṁ.*yakkho → sakko (bj, sya-all, km, pts1ed)And he will quickly understand any answer I give to his question.” Yañcassāhaṁ puṭṭho byākarissāmi, taṁ khippameva ājānissatī”ti.

“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.

“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?

“Good fellow, what fetters bind the gods, humans, titans, dragons, centaurs—and any of the other diverse creatures—“Kiṁsaṁyojanā nu kho, mārisa, devā manussā asurā nāgā gandhabbā ye caññe santi puthukāyā, te: 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.‘averā adaṇḍā asapattā abyāpajjā viharemu averino’ti iti ca nesaṁ hoti, atha ca pana saverā sadaṇḍā sasapattā sabyāpajjā viharanti saverino”ti?

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

Itthaṁ sakko devānamindo bhagavantaṁ pañhaṁ apucchi.*bhagavantaṁ pañhaṁ → imaṁ paṭhamaṁ pañhaṁ (pts1ed) Tassa bhagavā pañhaṁ puṭṭho byākāsi:

Such was Sakka’s question to the Buddha. Itthaṁ sakko devānamindo bhagavantaṁ pañhaṁ apucchi.*bhagavantaṁ pañhaṁ → imaṁ paṭhamaṁ pañhaṁ (pts1ed)And the Buddha answered him: Tassa bhagavā pañhaṁ puṭṭho byākāsi:

“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.”

“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.

“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.“Issāmacchariyasaṁyojanā kho, devānaminda, devā manussā asurā nāgā gandhabbā ye caññe santi puthukāyā, te: so that, though they wish to be free of enmity, violence, hostility, and hate, they still have enmity, violence, hostility, and hate.” ‘averā adaṇḍā asapattā abyāpajjā viharemu averino’ti iti ca nesaṁ hoti, atha ca pana saverā sadaṇḍā sasapattā sabyāpajjā viharanti saverino”ti.

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.”

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.

Such was the Buddha’s answer to Sakka. Itthaṁ bhagavā sakkassa devānamindassa pañhaṁ puṭṭho byākāsi. Delighted, Sakka approved and agreed with what the Buddha said, saying, Attamano sakko devānamindo bhagavato bhāsitaṁ abhinandi anumodi: “That’s so true, Blessed One! That’s so true, Holy One! “evametaṁ, bhagavā, evametaṁ, sugata. Hearing the Buddha’s answer, I’ve gone beyond doubt and got rid of indecision.” Tiṇṇā mettha kaṅkhā vigatā kathaṅkathā bhagavato pañhaveyyākaraṇaṁ sutvā”ti.

“But good fellow, what is the source, origin, birthplace, and inception of jealousy and stinginess?*Compare with the side branch of dependent origination at DN 15:9.1, the origins of disputes at Snp 4.11, 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?”

“Issāmacchariyaṁ pana, mārisa, kiṁnidānaṁ kiṁsamudayaṁ kiṁjātikaṁ kiṁpabhavaṁ; kismiṁ satisatiAtención plena, memoria, poderes de referencia y retención. En algunos contextos, la palabra sati cuando se usa sola cubre también la alerta (sampajañña).Ver en el glosario issāmacchariyaṁ hoti; kismiṁ asati issāmacchariyaṁ na hotī”ti?

“But good fellow, what is the source, origin, birthplace, and inception of jealousy and stinginess?*Compare with the side branch of dependent origination at DN 15:9.1, the origins of disputes at Snp 4.11, 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.“Issāmacchariyaṁ pana, mārisa, kiṁnidānaṁ kiṁsamudayaṁ kiṁjātikaṁ kiṁpabhavaṁ; When what exists is there jealousy and stinginess? kismiṁ satisatiAtención plena, memoria, poderes de referencia y retención. En algunos contextos, la palabra sati cuando se usa sola cubre también la alerta (sampajañña).Ver en el glosario issāmacchariyaṁ hoti; When what doesn’t exist is there no jealousy and stinginess?” kismiṁ asati issāmacchariyaṁ na hotī”ti?

“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.”

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

“The liked and the disliked, lord of gods, are the source of jealousy and stinginess. “Issāmacchariyaṁ kho, devānaminda, piyāppiyanidānaṁ piyāppiyasamudayaṁ piyāppiyajātikaṁ piyāppiyapabhavaṁ; When the liked and the disliked exist there is jealousy and stinginess. piyāppiye sati issāmacchariyaṁ hoti, When the liked and the disliked don’t exist there is no jealousy and stinginess.” piyāppiye asati issāmacchariyaṁ na hotī”ti.

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

“Piyāppiyaṁ pana, mārisa, kiṁnidānaṁ kiṁsamudayaṁ kiṁjātikaṁ kiṁpabhavaṁ;*pana → kho pana (bj, csp1ed) kismiṁ sati piyāppiyaṁ hoti; kismiṁ asati piyāppiyaṁ na hotī”ti?

“But good fellow, what is the source of what is liked and disliked?” “Piyāppiyaṁ pana, mārisa, kiṁnidānaṁ kiṁsamudayaṁ kiṁjātikaṁ kiṁpabhavaṁ;*pana → kho pana (bj, csp1ed)kismiṁ sati piyāppiyaṁ hoti; kismiṁ asati piyāppiyaṁ na hotī”ti?

“Desire is the source of what is liked and disliked.”*Compare Snp 4.11:4.1.

“Piyāppiyaṁ kho, devānaminda, chandanidānaṁ chandasamudayaṁ chandajātikaṁ chandapabhavaṁ; chande sati piyāppiyaṁ hoti; chande asati piyāppiyaṁ na hotī”ti.

“Desire is the source of what is liked and disliked.”*Compare Snp 4.11:4.1.“Piyāppiyaṁ kho, devānaminda, chandanidānaṁ chandasamudayaṁ chandajātikaṁ chandapabhavaṁ; chande sati piyāppiyaṁ hoti; chande asati piyāppiyaṁ na hotī”ti.

“But what is the source of desire?”

“Chando pana, mārisa, kiṁnidāno kiṁsamudayo kiṁjātiko kiṁpabhavo;*Chando pana → kho pana (bj, csp1ed) kismiṁ sati chando hoti; kismiṁ asati chando na hotī”ti?

“But what is the source of desire?” “Chando pana, mārisa, kiṁnidāno kiṁsamudayo kiṁjātiko kiṁpabhavo;*Chando pana → kho pana (bj, csp1ed)kismiṁ sati chando hoti; kismiṁ asati chando na hotī”ti?

“Thought is the source of desire.”*Here we depart from the normal sequence, which is that feelings give rise to craving (taṇhā). In Snp 4.11:6.1 it is said that pleasure and pain give rise to desire, not thought.

“Chando kho, devānaminda, vitakkanidāno vitakkasamudayo vitakkajātiko vitakkapabhavo; vitakke sati chando hoti; vitakke asati chando na hotī”ti.

“Thought is the source of desire.”*Here we depart from the normal sequence, which is that feelings give rise to craving (taṇhā). In Snp 4.11:6.1 it is said that pleasure and pain give rise to desire, not thought.“Chando kho, devānaminda, vitakkanidāno vitakkasamudayo vitakkajātiko vitakkapabhavo; vitakke sati chando hoti; vitakke asati chando na hotī”ti.

“But what is the source of thought?”

“Vitakko pana, mārisa, kiṁnidāno kiṁsamudayo kiṁjātiko kiṁpabhavo;*Vitakko pana → kho pana (bj, csp1ed) kismiṁ sati vitakko hoti; kismiṁ asati vitakko na hotī”ti?

“But what is the source of thought?” “Vitakko pana, mārisa, kiṁnidāno kiṁsamudayo kiṁjātiko kiṁpabhavo;*Vitakko pana → kho pana (bj, csp1ed)kismiṁ sati vitakko hoti; kismiṁ asati vitakko na hotī”ti?

“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 MN 18:16.1, 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.

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

“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 MN 18:16.1, 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.“Vitakko kho, devānaminda, papañcasaññāsaṅkhānidāno papañcasaññāsaṅkhāsamudayo papañcasaññāsaṅkhājātiko papañcasaññāsaṅkhāpabhavo; papañcasaññāsaṅkhāya sati vitakko hoti; papañcasaññāsaṅkhāya asati vitakko na hotī”ti.

“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.

“Somanassampāhaṁ, devānaminda, duvidhena vadāmi— sevitabbampi, asevitabbampi. Domanassampāhaṁ, devānaminda, duvidhena vadāmi— sevitabbampi, asevitabbampi. Upekkhampāhaṁ, devānaminda, duvidhena vadāmi— sevitabbampi, asevitabbampi.

“Lord of gods, there are two kinds of happiness, I say: “Somanassampāhaṁ, devānaminda, duvidhena vadāmi—that which you should cultivate, and that which you should not cultivate. sevitabbampi, asevitabbampi. There are two kinds of sadness, I say: Domanassampāhaṁ, devānaminda, duvidhena vadāmi—that which you should cultivate, and that which you should not cultivate. sevitabbampi, asevitabbampi. There are two kinds of equanimity, I say: Upekkhampāhaṁ, devānaminda, duvidhena vadāmi—that which you should cultivate, and that which you should not cultivate. sevitabbampi, asevitabbampi.

Why did I say that there are two kinds of happiness? Well, should you know of a happiness:*Jaññā is 3rd singular optative (cp. AN 9.6:3.4). ‘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.

Somanassampāhaṁ, 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.*te → se (pts1ed) Somanassampāhaṁ, devānaminda, duvidhena vadāmi sevitabbampi, asevitabbampīti. Iti yaṁ taṁ vuttaṁ, idametaṁ paṭicca vuttaṁ.

Why did I say that there are two kinds of happiness? Somanassampāhaṁ, devānaminda, duvidhena vadāmi sevitabbampi, asevitabbampīti iti kho panetaṁ vuttaṁ, kiñcetaṁ paṭicca vuttaṁ? Well, should you know of a happiness:*Jaññā is 3rd singular optative (cp. AN 9.6:3.4).Tattha yaṁ jaññā somanassaṁ ‘When I cultivate this kind of happiness, unskillful qualities grow, and skillful qualities decline.’ You should not cultivate that kind of happiness. ‘imaṁ kho me somanassaṁ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyantī’ti, evarūpaṁ somanassaṁ na sevitabbaṁ. Whereas, should you know of a happiness: Tattha yaṁ jaññā somanassaṁ ‘When I cultivate this kind of happiness, unskillful qualities decline, and skillful qualities grow.’ You should cultivate that kind of happiness. ‘imaṁ kho me somanassaṁ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhantī’ti, evarūpaṁ somanassaṁ sevitabbaṁ. 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.Tattha yañce savitakkaṁ savicāraṁ, yañce avitakkaṁ avicāraṁ, ye avitakke avicāre, te paṇītatare.*te → se (pts1ed)That’s why I said there are two kinds of happiness. Somanassampāhaṁ, devānaminda, duvidhena vadāmi sevitabbampi, asevitabbampīti. Iti yaṁ taṁ vuttaṁ, idametaṁ paṭicca vuttaṁ.

Why 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.

Domanassampāhaṁ, 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.

Why did I say that there are two kinds of sadness? Domanassampāhaṁ, devānaminda, duvidhena vadāmi sevitabbampi, asevitabbampīti iti kho panetaṁ vuttaṁ, kiñcetaṁ paṭicca vuttaṁ? Well, should you know of a sadness: Tattha yaṁ jaññā domanassaṁ ‘When I cultivate this kind of sadness, unskillful qualities grow, and skillful qualities decline.’ You should not cultivate that kind of sadness. ‘imaṁ kho me domanassaṁ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyantī’ti, evarūpaṁ domanassaṁ na sevitabbaṁ. Whereas, should you know of a sadness: Tattha yaṁ jaññā domanassaṁ ‘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.‘imaṁ kho me domanassaṁ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhantī’ti, evarūpaṁ domanassaṁ sevitabbaṁ. 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.Tattha yañce savitakkaṁ savicāraṁ, yañce avitakkaṁ avicāraṁ, ye avitakke avicāre, te paṇītatare. That’s why I said there are two kinds of sadness. Domanassampāhaṁ, devānaminda, duvidhena vadāmi sevitabbampi, asevitabbampīti iti yaṁ taṁ vuttaṁ, idametaṁ paṭicca vuttaṁ.

Why 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.

Upekkhampāhaṁ, 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 upekkhāupekkhāEcuanimidad o equilibrio mental ante experiencias agradables, desagradables o neutras. Es una de las cuatro brahma-vihāras, una de las diez pāramīs y uno de los siete bojjhaṅgas.Ver en el glosario 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.

Why did I say that there are two kinds of equanimity? Upekkhampāhaṁ, devānaminda, duvidhena vadāmi sevitabbampi, asevitabbampīti iti kho panetaṁ vuttaṁ, kiñcetaṁ paṭicca vuttaṁ? Well, should you know of an equanimity: Tattha yaṁ jaññā upekkhaṁ ‘When I cultivate this kind of equanimity, unskillful qualities grow, and skillful qualities decline.’ You should not cultivate that kind of equanimity. ‘imaṁ kho me upekkhaṁ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyantī’ti, evarūpā upekkhāupekkhāEcuanimidad o equilibrio mental ante experiencias agradables, desagradables o neutras. Es una de las cuatro brahma-vihāras, una de las diez pāramīs y uno de los siete bojjhaṅgas.Ver en el glosario na sevitabbā. Whereas, should you know of an equanimity: Tattha yaṁ jaññā upekkhaṁ ‘When I cultivate this kind of equanimity, unskillful qualities decline, and skillful qualities grow.’ You should cultivate that kind of equanimity. ‘imaṁ kho me upekkhaṁ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhantī’ti, evarūpā upekkhā sevitabbā. 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. Tattha yañce savitakkaṁ savicāraṁ, yañce avitakkaṁ avicāraṁ, ye avitakke avicāre, te paṇītatare. That’s why I said there are two kinds of equanimity. Upekkhampāhaṁ, devānaminda, duvidhena vadāmi sevitabbampi, asevitabbampīti iti yaṁ taṁ vuttaṁ, idametaṁ paṭicca vuttaṁ.

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.”

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.

Such was the Buddha’s answer to Sakka. Itthaṁ bhagavā sakkassa devānamindassa pañhaṁ puṭṭho byākāsi. Delighted, Sakka approved and agreed with what the Buddha said, saying, Attamano sakko devānamindo bhagavato bhāsitaṁ abhinandi anumodi: “That’s so true, Blessed One! That’s so true, Holy One! “evametaṁ, bhagavā, evametaṁ, sugata. Hearing the Buddha’s answer, I’ve gone beyond doubt and got rid of indecision.” Tiṇṇā mettha kaṅkhā vigatā kathaṅkathā bhagavato pañhaveyyākaraṇaṁ sutvā”ti.

“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.

“Kāyasamācārampāhaṁ, devānaminda, duvidhena vadāmi— sevitabbampi, asevitabbampi. Vacīsamācārampāhaṁ, devānaminda, duvidhena vadāmi— sevitabbampi, asevitabbampi. Pariyesanaṁpāhaṁ, devānaminda, duvidhena vadāmi— sevitabbampi, asevitabbampi.

“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).“Kāyasamācārampāhaṁ, devānaminda, duvidhena vadāmi—that which you should cultivate, and that which you should not cultivate. sevitabbampi, asevitabbampi. I say that there are two kinds of verbal behavior: Vacīsamācārampāhaṁ, devānaminda, duvidhena vadāmi—that which you should cultivate, and that which you should not cultivate. sevitabbampi, asevitabbampi. There are two kinds of search, I say: Pariyesanaṁpāhaṁ, devānaminda, duvidhena vadāmi—that which you should cultivate, and that which you should not cultivate. sevitabbampi, asevitabbampi.

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

Kāyasamācārampāhaṁ, 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.

Why did I say that there are two kinds of bodily behavior? Kāyasamācārampāhaṁ, devānaminda, duvidhena vadāmi sevitabbampi asevitabbampīti iti kho panetaṁ vuttaṁ, kiñcetaṁ paṭicca vuttaṁ? Well, should you know of a bodily behavior: Tattha yaṁ jaññā kāyasamācāraṁ ‘When I cultivate this kind of bodily behavior, unskillful qualities grow, and skillful qualities decline.’ You should not cultivate that kind of bodily conduct. ‘imaṁ kho me kāyasamācāraṁ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyantī’ti, evarūpo kāyasamācāro na sevitabbo. Whereas, should you know of a bodily behavior: Tattha yaṁ jaññā kāyasamācāraṁ ‘When I cultivate this kind of bodily behavior, unskillful qualities decline, and skillful qualities grow.’ You should cultivate that kind of bodily conduct. ‘imaṁ kho me kāyasamācāraṁ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhantī’ti, evarūpo kāyasamācāro sevitabbo. That’s why I said there are two kinds of bodily behavior. Kāyasamācārampāhaṁ, devānaminda, duvidhena vadāmi—sevitabbampi, asevitabbampīti iti yaṁ taṁ vuttaṁ, idametaṁ paṭicca vuttaṁ.

Why 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.

Vacīsamācārampāhaṁ, 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.

Why did I say that there are two kinds of verbal behavior? Vacīsamācārampāhaṁ, devānaminda, duvidhena vadāmi—sevitabbampi, asevitabbampīti iti kho panetaṁ vuttaṁ, kiñcetaṁ paṭicca vuttaṁ? 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. Tattha yaṁ jaññā vacīsamācāraṁ ‘imaṁ kho me vacīsamācāraṁ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyantī’ti, evarūpo vacīsamācāro na sevitabbo. 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. Tattha yaṁ jaññā vacīsamācāraṁ ‘imaṁ kho me vacīsamācāraṁ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhantī’ti, evarūpo vacīsamācāro sevitabbo. That’s why I said there are two kinds of verbal behavior. Vacīsamācārampāhaṁ, devānaminda, duvidhena vadāmi—sevitabbampi, asevitabbampīti iti yaṁ taṁ vuttaṁ, idametaṁ paṭicca vuttaṁ.

Why 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. SN 45.161:7.3). The last search led the Buddha to awakening (MN 26:15.1). 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.

Pariyesanaṁpāhaṁ, 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.

Why did I say that there are two kinds of search? Pariyesanaṁpāhaṁ, devānaminda, duvidhena vadāmi—sevitabbampi, asevitabbampīti iti kho panetaṁ vuttaṁ, kiñcetaṁ paṭicca vuttaṁ? 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. SN 45.161:7.3). The last search led the Buddha to awakening (MN 26:15.1).Tattha yaṁ jaññā pariyesanaṁ ‘imaṁ kho me pariyesanaṁ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyantī’ti, evarūpā pariyesanā na sevitabbā. Whereas, should you know of a kind of search that it causes unskillful qualities to decline while skillful qualities grow, you should cultivate it. Tattha yaṁ jaññā pariyesanaṁ ‘imaṁ kho me pariyesanaṁ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhantī’ti, evarūpā pariyesanā sevitabbā. That’s why I said there are two kinds of search. Pariyesanaṁpāhaṁ, devānaminda, duvidhena vadāmi—sevitabbampi, asevitabbampīti iti yaṁ taṁ vuttaṁ, idametaṁ paṭicca vuttaṁ.

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.”

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.

Such was the Buddha’s answer to Sakka. Itthaṁ bhagavā sakkassa devānamindassa pañhaṁ puṭṭho byākāsi. Delighted, Sakka approved and agreed with what the Buddha said, saying, Attamano sakko devānamindo bhagavato bhāsitaṁ abhinandi anumodi: “That’s so true, Blessed One! That’s so true, Holy One! “evametaṁ, bhagavā, evametaṁ, sugata. Hearing the Buddha’s answer, I’ve gone beyond doubt and got rid of indecision.” Tiṇṇā mettha kaṅkhā vigatā kathaṅkathā bhagavato pañhaveyyākaraṇaṁ sutvā”ti.

“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.”

“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.

“Lord of gods, I say that there are two kinds of sight known by the eye: “Cakkhuviññeyyaṁ rūpampāhaṁ, devānaminda, duvidhena vadāmi—that which you should cultivate, and that which you should not cultivate. sevitabbampi, asevitabbampi. There are two kinds of sound known by the ear … Sotaviññeyyaṁ saddampāhaṁ, devānaminda, duvidhena vadāmi—sevitabbampi, asevitabbampi. smells known by the nose … Ghānaviññeyyaṁ gandhampāhaṁ, devānaminda, duvidhena vadāmi—sevitabbampi, asevitabbampi. tastes known by the tongue … Jivhāviññeyyaṁ rasampāhaṁ, devānaminda, duvidhena vadāmi—sevitabbampi, asevitabbampi. touches known by the body … Kāyaviññeyyaṁ phoṭṭhabbampāhaṁ, devānaminda, duvidhena vadāmi—sevitabbampi, asevitabbampi. ideas known by the mind: Manoviññeyyaṁ dhammampāhaṁ, devānaminda, duvidhena vadāmi—that which you should cultivate, and that which you should not cultivate.” sevitabbampi, asevitabbampī”ti.

“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 MN 114:24.5, 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 MN 152. 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.

“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.

“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 MN 114:24.5, where bhante is used, suggesting it was imported from there.“Imassa kho ahaṁ, bhante, bhagavatā saṅkhittena bhāsitassa evaṁ vitthārena atthaṁ ājānāmi. 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 MN 152.Yathārūpaṁ, bhante, cakkhuviññeyyaṁ rūpaṁ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti, evarūpaṁ cakkhuviññeyyaṁ rūpaṁ na sevitabbaṁ. And you should cultivate the kind of sight known by the eye which causes unskillful qualities to decline while skillful qualities grow. Yathārūpañca kho, bhante, cakkhuviññeyyaṁ rūpaṁ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti, evarūpaṁ cakkhuviññeyyaṁ rūpaṁ sevitabbaṁ. You should not cultivate the kind of sound, Yathārūpañca kho, bhante, sotaviññeyyaṁ saddaṁ sevato …pe… smell, ghānaviññeyyaṁ gandhaṁ sevato … taste, jivhāviññeyyaṁ rasaṁ sevato … touch, kāyaviññeyyaṁ phoṭṭhabbaṁ sevato … or idea known by the mind which causes unskillful qualities to grow while skillful qualities decline. manoviññeyyaṁ dhammaṁ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti, evarūpo manoviññeyyo dhammo na sevitabbo. And you should cultivate the kind of idea known by the mind which causes unskillful qualities to decline while skillful qualities grow. Yathārūpañca kho, bhante, manoviññeyyaṁ dhammaṁ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti, evarūpo manoviññeyyo dhammo sevitabbo.

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

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

Sir, that’s how I understand the detailed meaning of the Buddha’s brief statement. Imassa kho me, bhante, bhagavatā saṅkhittena bhāsitassa evaṁ vitthārena atthaṁ ājānato Hearing the Buddha’s answer, I’ve gone beyond doubt and got rid of indecision.” tiṇṇā mettha kaṅkhā vigatā kathaṅkathā bhagavato pañhaveyyākaraṇaṁ sutvā”ti.

“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.”

“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.

“The world has many and diverse elements. “Anekadhātu nānādhātu kho, devānaminda, loko. 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.Tasmiṁ anekadhātunānādhātusmiṁ loke yaṁ yadeva sattā dhātuṁ abhinivisanti, taṁ tadeva thāmasā parāmāsā abhinivissa voharanti: ‘This is the only truth, anything else is futile.’ ‘idameva saccaṁ moghamaññan’ti. That’s why not all ascetics and brahmins have a single doctrine, ethics, desire, and attachment.” Tasmā na sabbe samaṇabrāhmaṇā ekantavādā ekantasīlā ekantachandā ekantaajjhosānā”ti.

“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.*This passage is quoted by name by Hāliddikāni at SN 22.4:1.4. The topic is picked up again in MN 31, where we see the extent to which Sakka has learned his lesson. | The text has “mendicants” here, but “ascetics and brahmins” immediately before and after. The quotation at SN 22.4:1.4 has “ascetics and brahmins”, so it is likely the text here is in error. 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.”

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

“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.*This passage is quoted by name by Hāliddikāni at SN 22.4:1.4. The topic is picked up again in MN 31, where we see the extent to which Sakka has learned his lesson. | The text has “mendicants” here, but “ascetics and brahmins” immediately before and after. The quotation at SN 22.4:1.4 has “ascetics and brahmins”, so it is likely the text here is in error.“Ye kho, devānaminda, bhikkhū taṇhāsaṅkhayavimuttā te accantaniṭṭhā accantayogakkhemī accantabrahmacārī accantapariyosānā. 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.” Tasmā na sabbe samaṇabrāhmaṇā accantaniṭṭhā accantayogakkhemī accantabrahmacārī accantapariyosānā”ti.

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.”*This is the final substantive question of the series. It is picked up in MN 37:2.2 where Sakka, in a subsequent visit, inquires further as to the nature of those who have realized the ultimate goal.

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.

Such was the Buddha’s answer to Sakka. Itthaṁ bhagavā sakkassa devānamindassa pañhaṁ puṭṭho byākāsi. Delighted, Sakka approved and agreed with what the Buddha said, saying, Attamano sakko devānamindo bhagavato bhāsitaṁ abhinandi anumodi: “That’s so true, Blessed One! That’s so true, Holy One! “evametaṁ, bhagavā, evametaṁ, sugata. 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 MN 37:2.2 where Sakka, in a subsequent visit, inquires further as to the nature of those who have realized the ultimate goal.Tiṇṇā mettha kaṅkhā vigatā kathaṅkathā bhagavato pañhaveyyākaraṇaṁ sutvā”ti.

“Turbulence, sir, is a disease, a boil, a dart. Turbulence drags a person to be regenerated in one state of existence or another.*“Turbulence” is ejā, from a root meaning “motion, agitation”, and hence the opposite of the “imperturbable” (aneja) peace of the Buddha (SN 35.90). 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.”

“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 vicikicchākathaṅkathāsallaṁ, tañca bhagavatā abbuḷhan”ti.*pana → yañca pana (sya-all, km); yañca pana (pts1ed)

“Turbulence, sir, is a disease, a boil, a dart. Turbulence drags a person to be regenerated in one state of existence or another.*“Turbulence” is ejā, from a root meaning “motion, agitation”, and hence the opposite of the “imperturbable” (aneja) peace of the Buddha (SN 35.90).“Ejā, bhante, rogo, ejā gaṇḍo, ejā sallaṁ, ejā imaṁ purisaṁ parikaḍḍhati tassa tasseva bhavassa abhinibbattiyā. That’s why a person finds themselves in states high and low. Tasmā ayaṁ puriso uccāvacamāpajjati. Elsewhere, among other ascetics and brahmins, I wasn’t even given a chance to ask these questions that the Buddha has answered. Yesāhaṁ, bhante, pañhānaṁ ito bahiddhā aññesu samaṇabrāhmaṇesu okāsakammampi nālatthaṁ, te me bhagavatā byākatā. The dart of doubt and indecision has lain within me for a long time, but the Buddha has plucked it out.” Dīgharattānusayitañca pana me vicikicchākathaṅkathāsallaṁ, tañca bhagavatā abbuḷhan”ti.*pana → yañca pana (sya-all, km); yañca pana (pts1ed)

“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 DhammaDhamma1. Fenómeno; cualquier cosa que ocurre y es cognoscible. 2. Fenómeno mental, «pensamiento». 3. Principio, especialmente los principios de causalidad. 4. Doctrina, enseñanza. También, principios de comportamiento que los seres humanos deben seguir para armonizar con el orden natural correcto de las cosas; cualidades mentales que deben desarrollar para realizar la cualidad inherente de la mente en sí misma. Por extensión, «Dhamma» (usualmente en mayúscula) se usa también para denotar cualquier doctrina que enseña tales cosas. Así, el Dhamma del Buddha denota tanto sus enseñanzas como las realidades descritas por esa enseñanza. (Sánscrito: dharma)Ver en el glosario 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, assured, destined for awakening.”

“Yesvāhaṁ, bhante, maññāmi samaṇabrāhmaṇā āraññikā pantasenāsanāti, tyāhaṁ upasaṅkamitvā ime pañhe pucchāmi, te mayā puṭṭhā na sampāyanti, asampāyantā mamaṁyeva paṭipucchanti:*Yesvāhaṁ → yesāhaṁ (sya-all, km); ye sāhaṁ (pts1ed) ‘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.

“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: “Yesvāhaṁ, bhante, maññāmi samaṇabrāhmaṇā āraññikā pantasenāsanāti, tyāhaṁ upasaṅkamitvā ime pañhe pucchāmi, te mayā puṭṭhā na sampāyanti, asampāyantā mamaṁyeva paṭipucchanti:*Yesvāhaṁ → yesāhaṁ (sya-all, km); ye sāhaṁ (pts1ed)‘What is the venerable’s name?’ ‘ko nāmo āyasmā’ti? So I answered them: Tesāhaṁ puṭṭho byākaromi: ‘Good fellow, I am Sakka, lord of gods.’ ‘ahaṁ kho, mārisa, sakko devānamindo’ti. So they asked me another question: Te mamaṁyeva uttari paṭipucchanti: ‘But lord of gods, what deed brought you to this position?’ ‘kiṁ panāyasmā, devānaminda, kammaṁ katvā imaṁ ṭhānaṁ patto’ti? So I taught them the DhammaDhamma1. Fenómeno; cualquier cosa que ocurre y es cognoscible. 2. Fenómeno mental, «pensamiento». 3. Principio, especialmente los principios de causalidad. 4. Doctrina, enseñanza. También, principios de comportamiento que los seres humanos deben seguir para armonizar con el orden natural correcto de las cosas; cualidades mentales que deben desarrollar para realizar la cualidad inherente de la mente en sí misma. Por extensión, «Dhamma» (usualmente en mayúscula) se usa también para denotar cualquier doctrina que enseña tales cosas. Así, el Dhamma del Buddha denota tanto sus enseñanzas como las realidades descritas por esa enseñanza. (Sánscrito: dharma)Ver en el glosario as I had learned and memorized it. Tesāhaṁ yathāsutaṁ yathāpariyattaṁ dhammaṁ desemi. And they were pleased with just that much: Te tāvatakeneva attamanā honti: ‘We have seen Sakka, lord of gods! And he answered our questions!’ ‘sakko ca no devānamindo diṭṭho, yañca no apucchimhā, tañca no byākāsī’ti. Invariably, they become my disciples, I don’t become theirs. Te aññadatthu mamaṁyeva sāvakā sampajjanti, na cāhaṁ tesaṁ. But sir, I am the Buddha’s disciple, a stream-enterer, not liable to be reborn in the underworld, assured, destined for awakening.” Ahaṁ kho pana, bhante, bhagavato sāvako sotāpanno avinipātadhammo niyato sambodhiparāyaṇo”ti.

“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.

“Bhūtapubbaṁ, bhante, devāsurasaṅgāmo samupabyūḷho ahosi.*samupabyūḷho → samūpabyuḷho (cck); samupabyuḷho (sya1ed, sya2ed, km); samūpabbūḷho (pts1ed) Tasmiṁ kho pana, bhante, saṅgāme devā jiniṁsu, asurā parājayiṁsu.*parājayiṁsu → parājiyiṁsu (bj); parājiṁsu (pts1ed) Tassa mayhaṁ, bhante, taṁ saṅgāmaṁ abhivijinitvā vijitasaṅgāmassa etadahosi: ‘yā ceva dāni dibbā ojā yā ca asurā ojā, ubhayametaṁ devā paribhuñjissantī’ti.*ubhayametaṁ → ubhayamettha (bj, sya-all, km) 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.

“Once upon a time, sir, a battle was fought between the gods and the titans. “Bhūtapubbaṁ, bhante, devāsurasaṅgāmo samupabyūḷho ahosi.*samupabyūḷho → samūpabyuḷho (cck); samupabyuḷho (sya1ed, sya2ed, km); samūpabbūḷho (pts1ed)In that battle the gods won and the titans lost. Tasmiṁ kho pana, bhante, saṅgāme devā jiniṁsu, asurā parājayiṁsu.*parājayiṁsu → parājiyiṁsu (bj); parājiṁsu (pts1ed)It occurred to me as victor, Tassa mayhaṁ, bhante, taṁ saṅgāmaṁ abhivijinitvā vijitasaṅgāmassa etadahosi: ‘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.‘yā ceva dāni dibbā ojā yā ca asurā ojā, ubhayametaṁ devā paribhuñjissantī’ti.*ubhayametaṁ → ubhayamettha (bj, sya-all, km)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. So kho pana me, bhante, vedapaṭilābho somanassapaṭilābho sadaṇḍāvacaro sasatthāvacaro na nibbidāya na virāgāya na nirodhāya na upasamāya na abhiññāya na sambodhāya na nibbānāya saṁvattati. But 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.Yo kho pana me ayaṁ, bhante, bhagavato dhammaṁ sutvā vedapaṭilābho somanassapaṭilābho, so adaṇḍāvacaro asatthāvacaro ekantanibbidāya virāgāya nirodhāya upasamāya abhiññāya sambodhāya nibbānāya saṁvattatī”ti.

Then 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.

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

Then Sakka addressed the centaur Pañcasikha, Atha kho sakko devānamindo pañcasikhaṁ gandhabbaputtaṁ āmantesi: “Dear Pañcasikha, you were very helpful to me, since you first charmed the Buddha, “bahūpakāro kho mesi tvaṁ, tāta pañcasikha, yaṁ tvaṁ bhagavantaṁ paṭhamaṁ pasādesi. after which I went to see him. Tayā, tāta, paṭhamaṁ pasāditaṁ pacchā mayaṁ taṁ bhagavantaṁ dassanāya upasaṅkamimhā arahantaṁ sammāsambuddhaṁ. 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.Pettike vā ṭhāne ṭhapayissāmi, gandhabbarājā bhavissasi, bhaddañca te sūriyavacchasaṁ dammi, sā hi te abhipatthitā”ti.

And while this discourse was being spoken, the stainless, immaculate vision of the Dhamma arose in Sakka, lord of gods: “Everything that is liable to arise is liable to cease.” And also for another 80,000 deities.*Sakka is also said to have been accompanied by 80,000 deities at SN 40.10:4.4. 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.

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

And while this discourse was being spoken, the stainless, immaculate vision of the Dhamma arose in Sakka, lord of gods: Imasmiñca pana veyyākaraṇasmiṁ bhaññamāne sakkassa devānamindassa virajaṁ vītamalaṁ dhammacakkhuṁ udapādi: “Everything that is liable to arise is liable to cease.” “yaṁ kiñci samudayadhammaṁ sabbaṁ taṁ nirodhadhamman”ti. And also for another 80,000 deities.*Sakka is also said to have been accompanied by 80,000 deities at SN 40.10:4.4. 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.Aññesañca asītiyā devatāsahassānaṁ;

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”.

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

Such were the questions Sakka was invited to ask, and which were answered by the Buddha. iti ye sakkena devānamindena ajjhiṭṭhapañhā puṭṭhā, te bhagavatā byākatā. And that’s why the name of this discussion is “Sakka’s Questions”. Tasmā imassa veyyākaraṇassa sakkapañhātveva adhivacananti.