Linked Discourses
3. Chapter Three

Ugly

Saṁyutta Nikāya
3. Tatiyavagga
Dubbaṇṇiyasutta
Linked Discourses
3. Chapter Three
Ugly
Saṁyutta Nikāya
3. Tatiyavagga
Dubbaṇṇiyasutta

When an ugly spirit takes Sakka’s throne, the gods were outraged. But the more they complained, the prettier he became. Sakka realized this was the so-called “anger eating spirit”, and treated him with kindness and respect.

← Suttas
Vista:

Near Sāvatthī in Jeta’s Grove.

Sāvatthiyaṁ jetavane. Tatra kho …pe… etadavoca:

Near Sāvatthī in Jeta’s Grove.
Sāvatthiyaṁ jetavane.
Tatra kho …pe… etadavoca:

Near Sāvatthī in Jeta’s Grove. Sāvatthiyaṁ jetavane. Tatra kho …pe… etadavoca:

“Once upon a time, mendicants, there was a native spirit who was ugly and deformed. He sat on the throne of Sakka, lord of gods.

“bhūtapubbaṁ, bhikkhave, aññataro yakkho dubbaṇṇo okoṭimako sakkassa devānamindassa āsane nisinno ahosi.

“Once upon a time, mendicants, there was a native spirit who was ugly and deformed. He sat on the throne of Sakka, lord of gods.
“bhūtapubbaṁ, bhikkhave, aññataro yakkho dubbaṇṇo okoṭimako sakkassa devānamindassa āsane nisinno ahosi.

“Once upon a time, mendicants, there was a native spirit who was ugly and deformed. He sat on the throne of Sakka, lord of gods. “bhūtapubbaṁ, bhikkhave, aññataro yakkho dubbaṇṇo okoṭimako sakkassa devānamindassa āsane nisinno ahosi.

But the gods of the thirty-three complained, grumbled, and objected, ‘Oh lord, how incredible, how amazing! This ugly and deformed spirit is sitting on the throne of Sakka, the lord of gods.’ But the more the gods complained, the more attractive, good-looking, and lovely that spirit became.

Tatra sudaṁ, bhikkhave, devā tāvatiṁsā ujjhāyanti khiyyanti vipācenti: ‘acchariyaṁ vata bho, abbhutaṁ vata bho. Ayaṁ yakkho dubbaṇṇo okoṭimako sakkassa devānamindassa āsane nisinno’ti. Yathā yathā kho, bhikkhave, devā tāvatiṁsā ujjhāyanti khiyyanti vipācenti tathā tathā so yakkho abhirūpataro ceva hoti dassanīyataro ca pāsādikataro ca.

But the gods of the thirty-three complained, grumbled, and objected,
Tatra sudaṁ, bhikkhave, devā tāvatiṁsā ujjhāyanti khiyyanti vipācenti:
‘Oh lord, how incredible, how amazing!
‘acchariyaṁ vata bho, abbhutaṁ vata bho.
This ugly and deformed spirit is sitting on the throne of Sakka, the lord of gods.’
Ayaṁ yakkho dubbaṇṇo okoṭimako sakkassa devānamindassa āsane nisinno’ti.
But the more the gods complained, the more attractive, good-looking, and lovely that spirit became.
Yathā yathā kho, bhikkhave, devā tāvatiṁsā ujjhāyanti khiyyanti vipācenti tathā tathā so yakkho abhirūpataro ceva hoti dassanīyataro ca pāsādikataro ca.

But the gods of the thirty-three complained, grumbled, and objected, Tatra sudaṁ, bhikkhave, devā tāvatiṁsā ujjhāyanti khiyyanti vipācenti: ‘Oh lord, how incredible, how amazing! ‘acchariyaṁ vata bho, abbhutaṁ vata bho. This ugly and deformed spirit is sitting on the throne of Sakka, the lord of gods.’ Ayaṁ yakkho dubbaṇṇo okoṭimako sakkassa devānamindassa āsane nisinno’ti. But the more the gods complained, the more attractive, good-looking, and lovely that spirit became. Yathā yathā kho, bhikkhave, devā tāvatiṁsā ujjhāyanti khiyyanti vipācenti tathā tathā so yakkho abhirūpataro ceva hoti dassanīyataro ca pāsādikataro ca.

So the gods went up to Sakka and told him what had happened. Indra replied, ‘Surely, good fellow, that must be the anger-eating spirit!’*That the speaker is Indra is confirmed by the vocative mārisa. Gods addressing Indra use bhaddantava.

Atha kho, bhikkhave, devā tāvatiṁsā yena sakko devānamindo tenupasaṅkamiṁsu; upasaṅkamitvā sakkaṁ devānamindaṁ etadavocuṁ: ‘idha te, mārisa, aññataro yakkho dubbaṇṇo okoṭimako sakkassa devānamindassa āsane nisinno. Tatra sudaṁ, mārisa, devā tāvatiṁsā ujjhāyanti khiyyanti vipācenti: “acchariyaṁ vata bho, abbhutaṁ vata bho. Ayaṁ yakkho dubbaṇṇo okoṭimako sakkassa devānamindassa āsane nisinno”ti. Yathā yathā kho, mārisa, devā ujjhāyanti khiyyanti vipācenti tathā tathā so yakkho abhirūpataro ceva hoti dassanīyataro ca pāsādikataro cāti. So hi nūna, mārisa, kodhabhakkho yakkho bhavissatī’ti.

So the gods went up to Sakka and told him what had happened. Indra replied,
Atha kho, bhikkhave, devā tāvatiṁsā yena sakko devānamindo tenupasaṅkamiṁsu; upasaṅkamitvā sakkaṁ devānamindaṁ etadavocuṁ:
‘idha te, mārisa, aññataro yakkho dubbaṇṇo okoṭimako sakkassa devānamindassa āsane nisinno.
Tatra sudaṁ, mārisa, devā tāvatiṁsā ujjhāyanti khiyyanti vipācenti:
“acchariyaṁ vata bho, abbhutaṁ vata bho.
Ayaṁ yakkho dubbaṇṇo okoṭimako sakkassa devānamindassa āsane nisinno”ti.
Yathā yathā kho, mārisa, devā ujjhāyanti khiyyanti vipācenti tathā tathā so yakkho abhirūpataro ceva hoti dassanīyataro ca pāsādikataro cāti.
‘Surely, good fellow, that must be the anger-eating spirit!’*That the speaker is Indra is confirmed by the vocative mārisa. Gods addressing Indra use bhaddantava.
So hi nūna, mārisa, kodhabhakkho yakkho bhavissatī’ti.

So the gods went up to Sakka and told him what had happened. Indra replied, Atha kho, bhikkhave, devā tāvatiṁsā yena sakko devānamindo tenupasaṅkamiṁsu; upasaṅkamitvā sakkaṁ devānamindaṁ etadavocuṁ: ‘idha te, mārisa, aññataro yakkho dubbaṇṇo okoṭimako sakkassa devānamindassa āsane nisinno. Tatra sudaṁ, mārisa, devā tāvatiṁsā ujjhāyanti khiyyanti vipācenti: “acchariyaṁ vata bho, abbhutaṁ vata bho. Ayaṁ yakkho dubbaṇṇo okoṭimako sakkassa devānamindassa āsane nisinno”ti. Yathā yathā kho, mārisa, devā ujjhāyanti khiyyanti vipācenti tathā tathā so yakkho abhirūpataro ceva hoti dassanīyataro ca pāsādikataro cāti. ‘Surely, good fellow, that must be the anger-eating spirit!’*That the speaker is Indra is confirmed by the vocative mārisa. Gods addressing Indra use bhaddantava.So hi nūna, mārisa, kodhabhakkho yakkho bhavissatī’ti.

Then Sakka went up to that spirit, arranged his robe over one shoulder, knelt with his right knee on the ground, raised his cupped palms toward the anger-eating spirit, and pronounced his name three times: ‘Good fellow, I am Sakka, lord of gods! Good fellow, I am Sakka, the lord of gods!’ But the more Sakka pronounced his name, the uglier and more deformed the spirit became, until eventually it vanished right there.

Atha kho, bhikkhave, sakko devānamindo yena so kodhabhakkho yakkho tenupasaṅkami; upasaṅkamitvā ekaṁsaṁ uttarāsaṅgaṁ karitvā dakkhiṇajāṇumaṇḍalaṁ pathaviyaṁ nihantvā yena so kodhabhakkho yakkho tenañjaliṁ paṇāmetvā tikkhattuṁ nāmaṁ sāveti: ‘sakkohaṁ, mārisa, devānamindo, sakkohaṁ, mārisa, devānamindo’ti. Yathā yathā kho, bhikkhave, sakko devānamindo nāmaṁ sāvesi tathā tathā so yakkho dubbaṇṇataro ceva ahosi okoṭimakataro ca. Dubbaṇṇataro ceva hutvā okoṭimakataro ca tatthevantaradhāyīti.

Then Sakka went up to that spirit, arranged his robe over one shoulder, knelt with his right knee on the ground, raised his cupped palms toward the anger-eating spirit, and pronounced his name three times:
Atha kho, bhikkhave, sakko devānamindo yena so kodhabhakkho yakkho tenupasaṅkami; upasaṅkamitvā ekaṁsaṁ uttarāsaṅgaṁ karitvā dakkhiṇajāṇumaṇḍalaṁ pathaviyaṁ nihantvā yena so kodhabhakkho yakkho tenañjaliṁ paṇāmetvā tikkhattuṁ nāmaṁ sāveti:
‘Good fellow, I am Sakka, lord of gods! Good fellow, I am Sakka, the lord of gods!’
‘sakkohaṁ, mārisa, devānamindo, sakkohaṁ, mārisa, devānamindo’ti.
But the more Sakka pronounced his name, the uglier and more deformed the spirit became,
Yathā yathā kho, bhikkhave, sakko devānamindo nāmaṁ sāvesi tathā tathā so yakkho dubbaṇṇataro ceva ahosi okoṭimakataro ca.
until eventually it vanished right there.
Dubbaṇṇataro ceva hutvā okoṭimakataro ca tatthevantaradhāyīti.

Then Sakka went up to that spirit, arranged his robe over one shoulder, knelt with his right knee on the ground, raised his cupped palms toward the anger-eating spirit, and pronounced his name three times: Atha kho, bhikkhave, sakko devānamindo yena so kodhabhakkho yakkho tenupasaṅkami; upasaṅkamitvā ekaṁsaṁ uttarāsaṅgaṁ karitvā dakkhiṇajāṇumaṇḍalaṁ pathaviyaṁ nihantvā yena so kodhabhakkho yakkho tenañjaliṁ paṇāmetvā tikkhattuṁ nāmaṁ sāveti: ‘Good fellow, I am Sakka, lord of gods! Good fellow, I am Sakka, the lord of gods!’ ‘sakkohaṁ, mārisa, devānamindo, sakkohaṁ, mārisa, devānamindo’ti. But the more Sakka pronounced his name, the uglier and more deformed the spirit became, Yathā yathā kho, bhikkhave, sakko devānamindo nāmaṁ sāvesi tathā tathā so yakkho dubbaṇṇataro ceva ahosi okoṭimakataro ca. until eventually it vanished right there. Dubbaṇṇataro ceva hutvā okoṭimakataro ca tatthevantaradhāyīti.

Then Sakka, lord of gods, guiding the gods of the thirty-three, spoke this verse:

Atha kho, bhikkhave, sakko devānamindo sake āsane nisīditvā deve tāvatiṁse anunayamāno tāyaṁ velāyaṁ imā gāthāyo abhāsi:

Then Sakka, lord of gods, guiding the gods of the thirty-three, spoke this verse:
Atha kho, bhikkhave, sakko devānamindo sake āsane nisīditvā deve tāvatiṁse anunayamāno tāyaṁ velāyaṁ imā gāthāyo abhāsi:

Then Sakka, lord of gods, guiding the gods of the thirty-three, spoke this verse: Atha kho, bhikkhave, sakko devānamindo sake āsane nisīditvā deve tāvatiṁse anunayamāno tāyaṁ velāyaṁ imā gāthāyo abhāsi:

‘My mind isn’t easily upset; I’m not easily drawn into the maelstrom. I don’t get angry for long, anger doesn’t last in me.

‘Na sūpahatacittomhi, nāvattena suvānayo; Na vo cirāhaṁ kujjhāmi, kodho mayi nāvatiṭṭhati.

‘My mind isn’t easily upset;
‘Na sūpahatacittomhi,
I’m not easily drawn into the maelstrom.
nāvattena suvānayo;
I don’t get angry for long,
Na vo cirāhaṁ kujjhāmi,
anger doesn’t last in me.
kodho mayi nāvatiṭṭhati.

‘My mind isn’t easily upset; ‘Na sūpahatacittomhi, I’m not easily drawn into the maelstrom. nāvattena suvānayo; I don’t get angry for long, Na vo cirāhaṁ kujjhāmi, anger doesn’t last in me. kodho mayi nāvatiṭṭhati.

When I do get angry I don’t speak harshly, nor do I advertise my own virtues. I carefully restrain myself out of regard for my own welfare.’”*It’s notable not just how Sakka defuses the situation, but that he is full aware of how he does it, and uses his own conduct to inspire others.

Kuddhāhaṁ na pharusaṁ brūmi, Na ca dhammāni kittaye; Sanniggaṇhāmi attānaṁ, Sampassaṁ atthamattano’”ti.

When I do get angry I don’t speak harshly,
Kuddhāhaṁ na pharusaṁ brūmi,
nor do I advertise my own virtues.
Na ca dhammāni kittaye;
I carefully restrain myself
Sanniggaṇhāmi attānaṁ,
out of regard for my own welfare.’”*It’s notable not just how Sakka defuses the situation, but that he is full aware of how he does it, and uses his own conduct to inspire others.
Sampassaṁ atthamattano’”ti.

When I do get angry I don’t speak harshly, Kuddhāhaṁ na pharusaṁ brūmi, nor do I advertise my own virtues. Na ca dhammāni kittaye; I carefully restrain myself Sanniggaṇhāmi attānaṁ, out of regard for my own welfare.’”*It’s notable not just how Sakka defuses the situation, but that he is full aware of how he does it, and uses his own conduct to inspire others.Sampassaṁ atthamattano’”ti.