English Edition

Tipiṭaka / Tipiṭaka (English) / Dīgha Nikāya, English translation

दीघ निकाय २१

Dīgha Nikāya 21

Long Discourses 21

सक्कपञ्हसुत्त

Sakkapañhasutta

Sakka’s Questions

एवं मे सुतं—एकं समयं भगवा मगधेसु विहरति, पाचीनतो राजगहस्स अम्बसण्डा नाम ब्राह्मणगामो, तस्सुत्तरतो वेदियके पब्बते इन्दसालगुहायं।

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

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

तेन खो पन समयेन सक्कस्स देवानमिन्दस्स उस्सुक्कं उदपादि भगवन्तं दस्सनाय। अथ खो सक्कस्स देवानमिन्दस्स एतदहोसि: “कहं नु खो भगवा एतरहि विहरति अरहं सम्मासम्बुद्धो”ति?

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. He thought, “Where is the Blessed One at present, the perfected one, the fully awakened Buddha?”

अद्दसा खो सक्को देवानमिन्दो भगवन्तं मगधेसु विहरन्तं पाचीनतो राजगहस्स अम्बसण्डा नाम ब्राह्मणगामो, तस्सुत्तरतो वेदियके पब्बते इन्दसालगुहायं। दिस्वान देवे तावतिंसे आमन्तेसि: “अयं, मारिसा, भगवा मगधेसु विहरति, पाचीनतो राजगहस्स अम्बसण्डा नाम ब्राह्मणगामो, तस्सुत्तरतो वेदियके पब्बते इन्दसालगुहायं। यदि पन, मारिसा, मयं तं भगवन्तं दस्सनाय उपसङ्कमेय्याम अरहन्तं सम्मासम्बुद्धन्”ति?

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, he addressed the gods of the Thirty-Three, “Good sirs, 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?”

“एवं, भद्दन्तवा”ति खो देवा तावतिंसा सक्कस्स देवानमिन्दस्स पच्चस्सोसुं।

“Evaṁ, bhaddantavā”ti kho devā tāvatiṁsā sakkassa devānamindassa paccassosuṁ.

“Yes, lord,” replied the gods.

अथ खो सक्को देवानमिन्दो पञ्चसिखं गन्धब्बदेवपुत्तं आमन्तेसि: “अयं, तात पञ्चसिख, भगवा मगधेसु विहरति पाचीनतो राजगहस्स अम्बसण्डा नाम ब्राह्मणगामो, तस्सुत्तरतो वेदियके पब्बते इन्दसालगुहायं। यदि पन, तात पञ्चसिख, मयं तं भगवन्तं दस्सनाय उपसङ्कमेय्याम अरहन्तं सम्मासम्बुद्धन्”ति?

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, “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?”

“एवं, भद्दन्तवा”ति खो पञ्चसिखो गन्धब्बदेवपुत्तो सक्कस्स देवानमिन्दस्स पटिस्सुत्वा बेलुवपण्डुवीणं आदाय सक्कस्स देवानमिन्दस्स अनुचरियं उपागमि।

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

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

अथ खो सक्को देवानमिन्दो देवेहि तावतिंसेहि परिवुतो पञ्चसिखेन गन्धब्बदेवपुत्तेन पुरक्खतो—सेय्यथापि नाम बलवा पुरिसो समिञ्जितं वा बाहं पसारेय्य पसारितं वा बाहं समिञ्जेय्य; एवमेव—देवेसु तावतिंसेसु अन्तरहितो मगधेसु पाचीनतो राजगहस्स अम्बसण्डा नाम ब्राह्मणगामो, तस्सुत्तरतो वेदियके पब्बते पच्चुट्ठासि।

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 centaur Pañcasikha. As easily as a strong person would extend or contract their arm, he vanished from the heaven of the gods of the Thirty-Three and landed on Mount Vediyaka north of Ambasaṇḍā.

तेन खो पन समयेन वेदियको पब्बतो अतिरिव ओभासजातो होति अम्बसण्डा च ब्राह्मणगामो यथा तं देवानं देवानुभावेन। अपिस्सुदं परितो गामेसु मनुस्सा एवमाहंसु: “आदित्तस्सु नामज्ज वेदियको पब्बतो झायतिसु नामज्ज वेदियको पब्बतो जलतिसु। नामज्ज वेदियको पब्बतो। किंसु नामज्ज वेदियको पब्बतो अतिरिव ओभासजातो अम्बसण्डा च ब्राह्मणगामो”ति; संविग्गा लोमहट्ठजाता अहेसुं।

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 jhāyatisu¹ nāmajja vediyako pabbato jalatisu. Nāmajja vediyako pabbato. 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. 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?”

अथ खो सक्को देवानमिन्दो पञ्चसिखं गन्धब्बदेवपुत्तं आमन्तेसि: “दुरुपसङ्कमा खो, तात पञ्चसिख, तथागता मादिसेन, झायी झानरता, तदन्तरं पटिसल्लीना। यदि पन त्वं, तात पञ्चसिख, भगवन्तं पठमं पसादेय्यासि, तया, तात, पठमं पसादितं पच्छा मयं तं भगवन्तं दस्सनाय उपसङ्कमेय्याम अरहन्तं सम्मासम्बुद्धन्”ति।

Atha kho sakko devānamindo pañcasikhaṁ gandhabbadevaputtaṁ āmantesi: “durupasaṅkamā kho, tāta pañcasikha, tathāgatā mādisena, jhāyī jhānaratā, tadantaraṁ² paṭisallīnā. 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, “My dear Pañcasikha, it is hard for one like me to get near the Realized Ones while they are on retreat practicing jhāna, enjoying jhāna. But if you were to charm the Buddha first, then I could go to see him.”

“एवं, भद्दन्तवा”ति खो पञ्चसिखो गन्धब्बदेवपुत्तो सक्कस्स देवानमिन्दस्स पटिस्सुत्वा बेलुवपण्डुवीणं आदाय येन इन्दसालगुहा तेनुपसङ्कमि; उपसङ्कमित्वा: “एत्तावता मे भगवा नेव अतिदूरे भविस्सति नाच्चासन्ने, सद्दञ्च मे सोस्सती”ति—एकमन्तं अट्ठासि।

“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, “This is neither too far nor too near; and he’ll hear my voice.”

१। पञ्चसिखगीतगाथा

1. Pañcasikhagītagāthā

1. Pañcasikha’s Song

एकमन्तं ठितो खो पञ्चसिखो गन्धब्बदेवपुत्तो बेलुवपण्डुवीणं अस्सावेसि, इमा च गाथा अभासि बुद्धूपसञ्हिता धम्मूपसञ्हिता सङ्घूपसञ्हिता अरहन्तूपसञ्हिता कामूपसञ्हिता:

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

Standing to one side, Pañcasikha played his arched harp, and sang these verses on the Buddha, the teaching, the Saṅgha, the perfected ones, and sensual love.

“वन्दे ते पितरं भद्दे, तिम्बरुं सूरियवच्छसे; येन जातासि कल्याणी, आनन्दजननी मम।

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

“O Bhaddā Suriyavaccasā, my Darling Sunshine, I pay homage to your father Timbaru, through whom was born a lady so fine, to fill me with a joy I never knew.

वातोव सेदतं कन्तो, पानीयंव पिपासतो; अङ्गीरसि पियामेसि, धम्मो अरहतामिव।

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

As sweet as a breeze to one who’s sweating, or when thirsty, a sweet and cooling drink, so dear are you, Aṅgīrasi, to me—just like the teaching is to all the saints!

आतुरस्सेव भेसज्जं, भोजनंव जिघच्छतो; परिनिब्बापय मं भद्दे, जलन्तमिव वारिना।

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

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

सीतोदकं पोक्खरणिं, युत्तं किञ्जक्खरेणुना; नागो घम्माभितत्तोव, ओगाहे ते थनूदरं।

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

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

अच्चङ्कुसोव नागोव, जितं मे तुत्ततोमरं; कारणं नप्पजानामि, सम्मत्तो लक्खणूरुया।

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

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

तयि गेधितचित्तोस्मि, चित्तं विपरिणामितं; पटिगन्तुं न सक्कोमि, वङ्कघस्तोव अम्बुजो।

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

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

वामूरु सज मं भद्दे, सज मं मन्दलोचने; पलिस्सज मं कल्याणि, एतं मे अभिपत्थितं।

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

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

अप्पको वत मे सन्तो, कामो वेल्लितकेसिया; अनेकभावो समुप्पादि, अरहन्तेव दक्खिणा।

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

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

यं मे अत्थि कतं पुञ्ञं, अरहन्तेसु तादिसु; तं मे सब्बङ्गकल्याणि, तया सद्धिं विपच्चतं।

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

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

यं मे अत्थि कतं पुञ्ञं, अस्मिं पथविमण्डले; तं मे सब्बङ्गकल्याणि, तया सद्धिं विपच्चतं।

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

Whatever the merit I have forged in this vast territory, may that, my altogether gorgeous, ripen in togetherness with you.

सक्यपुत्तोव झानेन, एकोदि निपको सतो; अमतं मुनि जिगीसानो, तमहं सूरियवच्छसे।

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

As the Sakyan, absorbed, did meditate at one, alert, and mindful too, the sage seeking the deathless state—so I, oh my Sunshine, seek for you!

यथापि मुनि नन्देय्य, पत्वा सम्बोधिमुत्तमं; एवं नन्देय्यं कल्याणि, मिस्सीभावं गतो तया।

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

And just like the sage would delight, once he had awakened to the truth, so I would delight, my fine lady, were I to become one with you.

सक्को चे मे वरं दज्जा, तावतिंसानमिस्सरो; ताहं भद्दे वरेय्याहे, एवं कामो दळ्हो मम।

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

If Sakka were to grant me one wish, as Lord of the Thirty and Three, my Bhaddā, you’re all I would wish for, so strong is the love in me.

सालंव न चिरं फुल्लं, पितरं ते सुमेधसे; वन्दमानो नमस्सामि, यस्सासेतादिसी पजा”ति।

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

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

एवं वुत्ते, भगवा पञ्चसिखं गन्धब्बदेवपुत्तं एतदवोच: “संसन्दति खो ते, पञ्चसिख, तन्तिस्सरो गीतस्सरेन, गीतस्सरो च तन्तिस्सरेन; न च पन ते, पञ्चसिख, तन्तिस्सरो गीतस्सरं अतिवत्तति, गीतस्सरो च तन्तिस्सरं। कदा संयूळ्हा पन ते, पञ्चसिख, इमा गाथा बुद्धूपसञ्हिता धम्मूपसञ्हिता सङ्घूपसञ्हिता अरहन्तूपसञ्हिता कामूपसञ्हिता”ति?

Evaṁ vutte, bhagavā pañcasikhaṁ gandhabbadevaputtaṁ etadavoca: “saṁsandati kho te, pañcasikha, tantissaro gītassarena, gītassaro ca tantissarena; na ca pana³ te, pañcasikha, tantissaro gītassaraṁ ativattati, gītassaro ca tantissaraṁ. Kadā saṁyūḷhā pana te, pañcasikha, imā gāthā buddhūpasañhitā dhammūpasañhitā saṅghūpasañhitā arahantūpasañhitā kāmūpasañhitā”ti?

When Pañcasikha had spoken, the Buddha said to him, “Pañcasikha, the sound of your strings blends well with the sound of your singing, 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?”

“एकमिदं, भन्ते, समयं भगवा उरुवेलायं विहरति नज्जा नेरञ्जराय तीरे अजपालनिग्रोधे पठमाभिसम्बुद्धो। तेन खो पनाहं, भन्ते, समयेन भद्दा नाम सूरियवच्छसा तिम्बरुनो गन्धब्बरञ्ञो धीता, तमभिकङ्खामि। सा खो पन, भन्ते, भगिनी परकामिनी होति; सिखण्डी नाम मातलिस्स सङ्गाहकस्स पुत्तो, तमभिकङ्खति। यतो खो अहं, भन्ते, तं भगिनिं नालत्थं केनचि परियायेन। अथाहं बेलुवपण्डुवीणं आदाय येन तिम्बरुनो गन्धब्बरञ्ञो निवेसनं तेनुपसङ्कमिं; उपसङ्कमित्वा बेलुवपण्डुवीणं अस्सावेसिं, इमा च गाथा अभासिं बुद्धूपसञ्हिता धम्मूपसञ्हिता सङ्घूपसञ्हिता अरहन्तूपसञ्हिता कामूपसञ्हिता—

“Ekamidaṁ, bhante, samayaṁ bhagavā uruvelāyaṁ viharati najjā nerañjarāya tīre ajapālanigrodhe paṭhamābhisambuddho. Tena kho panāhaṁ, bhante, samayena bhaddā nāma sūriyavacchasā timbaruno gandhabbarañño dhītā, tamabhikaṅkhāmi. Sā kho pana, bhante, bhaginī parakāminī hoti; sikhaṇḍī nāma mātalissa saṅgāhakassa putto, tamabhikaṅkhati. Yato kho ahaṁ, bhante, taṁ bhaginiṁ nālatthaṁ kenaci pariyāyena. Athāhaṁ beluvapaṇḍuvīṇaṁ ādāya yena timbaruno gandhabbarañño nivesanaṁ tenupasaṅkamiṁ; upasaṅkamitvā beluvapaṇḍuvīṇaṁ assāvesiṁ, imā ca gāthā abhāsiṁ buddhūpasañhitā dhammūpasañhitā saṅghūpasañhitā arahantūpasañhitā kāmūpasañhitā—

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

वन्दे ते पितरं भद्दे, तिम्बरुं सूरियवच्छसे; येन जातासि कल्याणी, आनन्दजननी मम।

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

…पे…

…pe…

सालंव न चिरं फुल्लं, पितरं ते सुमेधसे; वन्दमानो नमस्सामि, यस्सासेतादिसी पजाति।

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

एवं वुत्ते, भन्ते, भद्दा सूरियवच्छसा मं एतदवोच: ‘न खो मे, मारिस, सो भगवा सम्मुखा दिट्ठो, अपि च सुतोयेव मे सो भगवा देवानं तावतिंसानं सुधम्मायं सभायं उपनच्चन्तिया। यतो खो त्वं, मारिस, तं भगवन्तं कित्तेसि, होतु नो अज्ज समागमोऽति। सोयेव नो, भन्ते, तस्सा भगिनिया सद्धिं समागमो अहोसि। न च दानि ततो पच्छा”ति।

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

२। सक्कूपसङ्कम

2. Sakkūpasaṅkama

2. The Approach of Sakka

अथ खो सक्कस्स देवानमिन्दस्स एतदहोसि: “पटिसम्मोदति पञ्चसिखो गन्धब्बदेवपुत्तो भगवता, भगवा च पञ्चसिखेना”ति।

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

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

अथ खो सक्को देवानमिन्दो पञ्चसिखं गन्धब्बदेवपुत्तं आमन्तेसि: “अभिवादेहि मे त्वं, तात पञ्चसिख, भगवन्तं: ‘सक्को, भन्ते, देवानमिन्दो सामच्चो सपरिजनो भगवतो पादे सिरसा वन्दतीऽ”ति।

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, “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.’”

“एवं, भद्दन्तवा”ति खो पञ्चसिखो गन्धब्बदेवपुत्तो सक्कस्स देवानमिन्दस्स पटिस्सुत्वा भगवन्तं अभिवादेति: “सक्को, भन्ते, देवानमिन्दो सामच्चो सपरिजनो भगवतो पादे सिरसा वन्दती”ति।

“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, “Sir, Sakka, lord of gods, with his ministers and retinue, bows with his head at your feet.”

“एवं सुखी होतु, पञ्चसिख, सक्को देवानमिन्दो सामच्चो सपरिजनो; सुखकामा हि देवा मनुस्सा असुरा नागा गन्धब्बा ये चञ्ञे सन्ति पुथुकाया”ति।

“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, “for all want to be happy—whether gods, humans, demons, dragons, centaurs, or any of the other diverse creatures there may be.”

एवञ्च पन तथागता एवरूपे महेसक्खे यक्खे अभिवदन्ति। अभिवदितो सक्को देवानमिन्दो भगवतो इन्दसालगुहं पविसित्वा भगवन्तं अभिवादेत्वा एकमन्तं अट्ठासि। देवापि तावतिंसा इन्दसालगुहं पविसित्वा भगवन्तं अभिवादेत्वा एकमन्तं अट्ठंसु। पञ्चसिखोपि गन्धब्बदेवपुत्तो इन्दसालगुहं पविसित्वा भगवन्तं अभिवादेत्वा एकमन्तं अट्ठासि।

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. 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.

तेन खो पन समयेन इन्दसालगुहा विसमा सन्ती समा समपादि, सम्बाधा सन्ती उरुन्दा समपादि, अन्धकारो गुहायं अन्तरधायि, आलोको उदपादि यथा तं देवानं देवानुभावेन।

Tena kho pana samayena indasālaguhā visamā santī samā samapādi, sambādhā santī urundā⁴ samapādi, andhakāro guhāyaṁ antaradhāyi, āloko udapādi yathā taṁ devānaṁ devānubhāvena.

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

अथ खो भगवा सक्कं देवानमिन्दं एतदवोच: “अच्छरियमिदं आयस्मतो कोसियस्स, अब्भुतमिदं आयस्मतो कोसियस्स ताव बहुकिच्चस्स बहुकरणीयस्स यदिदं इधागमनन्”ति।

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

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.”

“चिरपटिकाहं, भन्ते, भगवन्तं दस्सनाय उपसङ्कमितुकामो; अपि च देवानं तावतिंसानं केहिचि केहिचि किच्चकरणीयेहि ब्यावटो; एवाहं नासक्खिं भगवन्तं दस्सनाय उपसङ्कमितुं। एकमिदं, भन्ते, समयं भगवा सावत्थियं विहरति सलळागारके। अथ ख्वाहं, भन्ते, सावत्थिं अगमासिं भगवन्तं दस्सनाय। तेन खो पन, भन्ते, समयेन भगवा अञ्ञतरेन समाधिना निसिन्नो होति, भूजति च नाम वेस्सवणस्स महाराजस्स परिचारिका भगवन्तं पच्चुपट्ठिता होति, पञ्जलिका नमस्समाना तिट्ठति।

“Cirapaṭikāhaṁ, bhante, bhagavantaṁ dassanāya upasaṅkamitukāmo; api ca devānaṁ tāvatiṁsānaṁ kehici⁵ kehici kiccakaraṇīyehi byāvaṭo; evāhaṁ nāsakkhiṁ bhagavantaṁ dassanāya upasaṅkamituṁ. Ekamidaṁ, bhante, samayaṁ bhagavā sāvatthiyaṁ viharati salaḷāgārake. Atha khvāhaṁ, bhante, sāvatthiṁ agamāsiṁ bhagavantaṁ dassanāya. Tena kho pana, bhante, samayena bhagavā aññatarena samādhinā nisinno hoti, bhūjati⁶ ca nāma vessavaṇassa mahārājassa paricārikā bhagavantaṁ paccupaṭṭhitā hoti, pañjalikā namassamānā tiṭṭhati.

“For a long time I’ve wanted to come and see the Buddha, but I wasn’t able, being prevented by my many duties and responsibilities for the gods of the Thirty-Three. This one time, sir, the Buddha was staying near Sāvatthī in the frankincense-tree hut. Then I went to Sāvatthī to see the Buddha. But at that time the Buddha was sitting immersed in some kind of meditation. And a divine maiden of Great King Vessavaṇa named Bhūjati was attending on the Buddha, standing there paying homage to him with joined palms.

अथ ख्वाहं, भन्ते, भूजतिं एतदवोचं: ‘अभिवादेहि मे त्वं, भगिनि, भगवन्तं: “सक्को, भन्ते, देवानमिन्दो सामच्चो सपरिजनो भगवतो पादे सिरसा वन्दती”ऽति।

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, ‘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.”’

एवं वुत्ते, भन्ते, सा भूजति मं एतदवोच: ‘अकालो खो, मारिस, भगवन्तं दस्सनाय; पटिसल्लीनो भगवाऽति।

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

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

‘तेन हि, भगिनि, यदा भगवा तम्हा समाधिम्हा वुट्ठितो होति, अथ मम वचनेन भगवन्तं अभिवादेहि: “सक्को, भन्ते, देवानमिन्दो सामच्चो सपरिजनो भगवतो पादे सिरसा वन्दती”ऽति। कच्चि मे सा, भन्ते, भगिनी भगवन्तं अभिवादेसि? सरति भगवा तस्सा भगिनिया वचनन्”ति?

‘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.’ I hope that sister bowed to you? Do you remember what she said?”

“अभिवादेसि मं सा, देवानमिन्द, भगिनी, सरामहं तस्सा भगिनिया वचनं। अपि चाहं आयस्मतो नेमिसद्देन तम्हा समाधिम्हा वुट्ठितो”ति।

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

“ये ते, भन्ते, देवा अम्हेहि पठमतरं तावतिंसकायं उपपन्ना, तेसं मे सम्मुखा सुतं सम्मुखा पटिग्गहितं: ‘यदा तथागता लोके उप्पज्जन्ति अरहन्तो सम्मासम्बुद्धा, दिब्बा काया परिपूरेन्ति, हायन्ति असुरकायाऽति। तं मे इदं, भन्ते, सक्खिदिट्ठं यतो तथागतो लोके उप्पन्नो अरहं सम्मासम्बुद्धो, दिब्बा काया परिपूरेन्ति, हायन्ति असुरकायाति।

“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: ‘When a Realized One arises in the world, perfected and fully awakened, the heavenly hosts swell, while the demon hosts dwindle.’ And I have seen this with my own eyes.

२।१। गोपकवत्थु

2.1. Gopakavatthu

2.1. The Story of Gopikā

इधेव, भन्ते, कपिलवत्थुस्मिं गोपिका नाम सक्यधीता अहोसि बुद्धे पसन्ना धम्मे पसन्ना सङ्घे पसन्ना सीलेसु परिपूरकारिनी। सा इत्थित्तं विराजेत्वा पुरिसत्तं भावेत्वा कायस्स भेदा परं मरणा सुगतिं सग्गं लोकं उपपन्ना। देवानं तावतिंसानं सहब्यतं अम्हाकं पुत्तत्तं अज्झुपगता। तत्रपि नं एवं जानन्ति: ‘गोपको देवपुत्तो, गोपको देवपुत्तोऽति।

Idheva, bhante, kapilavatthusmiṁ gopikā nāma sakyadhītā ahosi buddhe pasannā dhamme pasannā saṅghe pasannā sīlesu paripūrakārinī. Sā itthittaṁ⁷ virājetvā purisattaṁ bhāvetvā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapannā. Devānaṁ tāvatiṁsānaṁ sahabyataṁ amhākaṁ puttattaṁ ajjhupagatā. Tatrapi naṁ evaṁ jānanti: ‘gopako devaputto, gopako devaputto’ti.

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. Losing her attachment to femininity, she developed masculinity. When her body broke up, after death, she was reborn in a good place, a heavenly realm. In the company of the gods of the Thirty-Three she became one of my sons. There they knew him as the god Gopaka.

अञ्ञेपि, भन्ते, तयो भिक्खू भगवति ब्रह्मचरियं चरित्वा हीनं गन्धब्बकायं उपपन्ना। ते पञ्चहि कामगुणेहि समप्पिता समङ्गीभूता परिचारयमाना अम्हाकं उपट्ठानं आगच्छन्ति अम्हाकं पारिचरियं।

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

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

ते अम्हाकं उपट्ठानं आगते अम्हाकं पारिचरियं गोपको देवपुत्तो पटिचोदेसि: ‘कुतोमुखा नाम तुम्हे, मारिसा, तस्स भगवतो धम्मं अस्सुत्थ—अहञ्हि नाम इत्थिका समाना बुद्धे पसन्ना धम्मे पसन्ना सङ्घे पसन्ना सीलेसु परिपूरकारिनी इत्थित्तं विराजेत्वा पुरिसत्तं भावेत्वा कायस्स भेदा परं मरणा सुगतिं सग्गं लोकं उपपन्ना, देवानं तावतिंसानं सहब्यतं सक्कस्स देवानमिन्दस्स पुत्तत्तं अज्झुपगता। इधापि मं एवं जानन्ति: “गोपको देवपुत्तो गोपको देवपुत्तो”ति। तुम्हे पन, मारिसा, भगवति ब्रह्मचरियं चरित्वा हीनं गन्धब्बकायं उपपन्ना। दुद्दिट्ठरूपं वत भो अद्दसाम, ये मयं अद्दसाम सहधम्मिके हीनं गन्धब्बकायं उपपन्नेऽति।

Te amhākaṁ upaṭṭhānaṁ āgate amhākaṁ pāricariyaṁ gopako devaputto paṭicodesi: ‘kutomukhā nāma tumhe, mārisā, tassa bhagavato dhammaṁ assuttha—ahañhi nāma itthikā samānā buddhe pasannā dhamme pasannā 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, ‘Where on earth were you at, good sirs, when you heard the Buddha’s teaching! For while I was still a woman I had confidence in the Buddha, the teaching, and the Saṅgha, and had fulfilled my ethics. I lost my attachment to femininity and developed masculinity. When my body broke up, after death, I was reborn in a good place, a heavenly realm. In the company of the gods of the Thirty-Three I became one of Sakka’s sons. Here they know me as the god Gopaka. But you, having led the spiritual life under the Buddha, were reborn in the inferior centaur realm. It is a sad sight indeed to see fellow practitioners reborn in the inferior centaur realm.’

तेसं, भन्ते, गोपकेन देवपुत्तेन पटिचोदितानं द्वे देवा दिट्ठेव धम्मे सतिं पटिलभिंसु कायं ब्रह्मपुरोहितं, एको पन देवो कामे अज्झावसि।

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

When scolded by Gopaka, two of those gods regained their memory right away. They went to the host of Brahmā’s Ministers, but one god remained attached to sensual pleasures.

‘उपासिका चक्खुमतो अहोसिं, नामम्पि मय्हं अहु “गोपिका”ति; बुद्धे च धम्मे च अभिप्पसन्ना, सङ्घञ्चुपट्ठासिं पसन्नचित्ता।

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

‘“I was a laywoman disciple of the Clear-eyed One, and my name was Gopikā. I was devoted to the Buddha and the teaching, and I faithfully served the Saṅgha.

तस्सेव बुद्धस्स सुधम्मताय, सक्कस्स पुत्तोम्हि महानुभावो; महाजुतीको तिदिवूपपन्नो, जानन्ति मं इधापि “गोपको”ति।

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

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

अथद्दसं भिक्खवो दिट्ठपुब्बे, गन्धब्बकायूपगते वसीने; इमेहि ते गोतमसावकासे, ये च मयं पुब्बे मनुस्सभूता।

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

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

अन्नेन पानेन उपट्ठहिम्हा, पादूपसङ्गय्ह सके निवेसने; कुतोमुखा नाम इमे भवन्तो, बुद्धस्स धम्मानि पटिग्गहेसुं।

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

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

पच्चत्तं वेदितब्बो हि धम्मो, सुदेसितो चक्खुमतानुबुद्धो; अहञ्हि तुम्हेव उपासमानो, सुत्वान अरियान सुभासितानि।

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

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

सक्कस्स पुत्तोम्हि महानुभावो, महाजुतीको तिदिवूपपन्नो; तुम्हे पन सेट्ठमुपासमाना, अनुत्तरं ब्रह्मचरियं चरित्वा।

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

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

हीनं कायं उपपन्ना भवन्तो, अनानुलोमा भवतूपपत्ति; दुद्दिट्ठरूपं वत अद्दसाम, सहधम्मिके हीनकायूपपन्ने।

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

but still you’re born in this lesser realm, a rebirth unbefitting. It’s a sad sight I see, good sirs, fellow practitioners in a lesser realm.

गन्धब्बकायूपगता भवन्तो, देवानमागच्छथ पारिचरियं; अगारे वसतो मय्हं, इमं पस्स विसेसतं।

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

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

इत्थी हुत्वा स्वज्ज पुमोम्हि देवो, दिब्बेहि कामेहि समङ्गिभूतोऽ; ते चोदिता गोतमसावकेन, संवेगमापादु समेच्च गोपकं।

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

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

‘हन्द वियायाम ब्यायाम, मा नो मयं परपेस्सा अहुम्हाऽ; तेसं दुवे वीरियमारभिंसु, अनुस्सरं गोतमसासनानि।

‘Handa viyāyāma⁸ byāyāma, Mā no mayaṁ parapessā ahumhā’; Tesaṁ duve vīriyamārabhiṁsu, Anussaraṁ gotamasāsanāni.

“Let’s strive, let’s try hard—we won’t serve others any more!” Two of them roused up energy, recalling the Buddha’s instructions.

इधेव चित्तानि विराजयित्वा, कामेसु आदीनवमद्दसंसु; ते कामसंयोजनबन्धनानि, पापिमयोगानि दुरच्चयानि।

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

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

नागोव सन्नानि गुणानि छेत्वा, देवे तावतिंसे अतिक्कमिंसु; सैन्दा देवा सपजापतिका, सब्बे सुधम्माय सभायुपविट्ठा।

Nāgova sannāni guṇāni⁹ chetvā, Deve tāvatiṁse atikkamiṁsu; Saindā devā sapajāpatikā, Sabbe sudhammāya sabhāyupaviṭṭhā.

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

तेसं निसिन्नानं अभिक्कमिंसु, वीरा विरागा विरजं करोन्ता; ते दिस्वा संवेगमकासि वासवो, देवाभिभू देवगणस्स मज्झे।

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

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

‘इमेहि ते हीनकायूपपन्ना, देवे तावतिंसे अभिक्कमन्तिऽ; संवेगजातस्स वचो निसम्म, सो गोपको वासवमज्झभासि।

‘Imehi te hīnakāyūpapannā, Deve tāvatiṁse abhikkamanti’; Saṁvegajātassa vaco nisamma, So gopako vāsavamajjhabhāsi.

“These were born in the lesser centaur realm, but now they pass us by!” Heeding the speech of one so moved, Gopaka addressed Vāsava,

‘बुद्धो जनिन्दत्थि मनुस्सलोके, कामाभिभू सक्यमुनीति ञायति; तस्सेव ते पुत्ता सतिया विहीना, चोदिता मया ते सतिमज्झलत्थुंऽ।

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

“There is a Buddha, a lord of men, in the world. Known as the Sakyan Sage, he’s mastered the senses. Those sons of his lost their memory; but when scolded by me they gained it back.

तिण्णं तेसं आवसिनेत्थ एको, गन्धब्बकायूपगतो वसीनो; द्वे च सम्बोधिपथानुसारिनो, देवेपि हीळेन्ति समाहितत्ता।

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

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

एतादिसी धम्मप्पकासनेत्थ, न तत्थ किङ्कङ्खति कोचि सावको; नितिण्णओघं विचिकिच्छछिन्नं, बुद्धं नमस्साम जिनं जनिन्दं।

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

Of such power is the explanation of the teaching here: not a single disciple doubts that. We venerate the Buddha, the victor, lord of men, who has crossed the flood and cut off doubt.

यं ते धम्मं इधञ्ञाय, विसेसं अज्झगंसु ते; कायं ब्रह्मपुरोहितं, दुवे तेसं विसेसगू।

Yaṁ te dhammaṁ idhaññāya, visesaṁ ajjhagaṁsu¹⁰ te; Kāyaṁ brahmapurohitaṁ, duve tesaṁ visesagū.

They attained distinction to the extent they understood the teaching here; two of them distinguished in the host of Brahmā’s Ministers.”’

तस्स धम्मस्स पत्तिया, आगतम्हासि मारिस; कतावकासा भगवता, पञ्हं पुच्छेमु मारिसा”ति।

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

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

अथ खो भगवतो एतदहोसि: “दीघरत्तं विसुद्धो खो अयं यक्खो, यं किञ्चि मं पञ्हं पुच्छिस्सति, सब्बं तं अत्थसञ्हितंयेव पुच्छिस्सति, नो अनत्थसञ्हितं। यञ्चस्साहं पुट्ठो ब्याकरिस्सामि, तं खिप्पमेव आजानिस्सती”ति।

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

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

अथ खो भगवा सक्कं देवानमिन्दं गाथाय अज्झभासि:

Atha kho bhagavā sakkaṁ devānamindaṁ gāthāya ajjhabhāsi:

So the Buddha addressed Sakka in verse:

“पुच्छ वासव मं पञ्हं, यं किञ्चि मनसिच्छसि; तस्स तस्सेव पञ्हस्स, अहं अन्तं करोमि ते”ति।

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

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

पठमभाणवारो निट्ठितो।

Paṭhamabhāṇavāro niṭṭhito.

The first recitation section is finished.

कतावकासो सक्को देवानमिन्दो भगवता इमं भगवन्तं पठमं पञ्हं अपुच्छि:

Katāvakāso sakko devānamindo bhagavatā imaṁ bhagavantaṁ¹¹ paṭhamaṁ pañhaṁ apucchi:

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

“किंसंयोजना नु खो, मारिस, देवा मनुस्सा असुरा नागा गन्धब्बा ये चञ्ञे सन्ति पुथुकाया, ते: ‘अवेरा अदण्डा असपत्ता अब्यापज्जा विहरेमु अवेरिनोऽति इति च नेसं होति, अथ च पन सवेरा सदण्डा ससपत्ता सब्यापज्जा विहरन्ति सवेरिनो”ति?

“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?

“Dear sir, what fetters bind the gods, humans, demons, 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?”

इत्थं सक्को देवानमिन्दो भगवन्तं पञ्हं अपुच्छि। तस्स भगवा पञ्हं पुट्ठो ब्याकासि:

Itthaṁ sakko devānamindo bhagavantaṁ pañhaṁ¹² apucchi. Tassa bhagavā pañhaṁ puṭṭho byākāsi:

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

“इस्सामच्छरियसंयोजना खो, देवानमिन्द, देवा मनुस्सा असुरा नागा गन्धब्बा ये चञ्ञे सन्ति पुथुकाया, ते: ‘अवेरा अदण्डा असपत्ता अब्यापज्जा विहरेमु अवेरिनोऽति इति च नेसं होति, अथ च पन सवेरा सदण्डा ससपत्ता सब्यापज्जा विहरन्ति सवेरिनो”ति।

“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, demons, 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.”

इत्थं भगवा सक्कस्स देवानमिन्दस्स पञ्हं पुट्ठो ब्याकासि। अत्तमनो सक्को देवानमिन्दो भगवतो भासितं अभिनन्दि अनुमोदि: “एवमेतं, भगवा, एवमेतं, सुगत। तिण्णा मेत्थ कङ्खा विगता कथङ्कथा भगवतो पञ्हवेय्याकरणं सुत्वा”ति।

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. 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.”

इतिह सक्को देवानमिन्दो भगवतो भासितं अभिनन्दित्वा अनुमोदित्वा भगवन्तं उत्तरि पञ्हं अपुच्छि:

Itiha sakko devānamindo bhagavato bhāsitaṁ abhinanditvā anumoditvā bhagavantaṁ uttari¹³ pañhaṁ apucchi:

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

“इस्सामच्छरियं पन, मारिस, किंनिदानं किंसमुदयं किंजातिकं किंपभवं; किस्मिं सति इस्सामच्छरियं होति; किस्मिं असति इस्सामच्छरियं न होती”ति?

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

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

“इस्सामच्छरियं खो, देवानमिन्द, पियाप्पियनिदानं पियाप्पियसमुदयं पियाप्पियजातिकं पियाप्पियपभवं; पियाप्पिये सति इस्सामच्छरियं होति, पियाप्पिये असति इस्सामच्छरियं न होती”ति।

“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. 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.”

“पियाप्पियं पन, मारिस, किंनिदानं किंसमुदयं किंजातिकं किंपभवं; किस्मिं सति पियाप्पियं होति; किस्मिं असति पियाप्पियं न होती”ति?

“Piyāppiyaṁ pana, mārisa, kiṁnidānaṁ kiṁsamudayaṁ kiṁjātikaṁ kiṁpabhavaṁ; kismiṁ sati piyāppiyaṁ hoti; kismiṁ asati piyāppiyaṁ na hotī”ti?

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

“पियाप्पियं खो, देवानमिन्द, छन्दनिदानं छन्दसमुदयं छन्दजातिकं छन्दपभवं; छन्दे सति पियाप्पियं होति; छन्दे असति पियाप्पियं न होती”ति।

“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.”

“छन्दो पन, मारिस, किंनिदानो किंसमुदयो किंजातिको किंपभवो; किस्मिं सति छन्दो होति; किस्मिं असति छन्दो न होती”ति?

“Chando pana, mārisa, kiṁnidāno kiṁsamudayo kiṁjātiko kiṁpabhavo; kismiṁ sati chando hoti; kismiṁ asati chando na hotī”ti?

“But what is the source of desire?”

“छन्दो खो, देवानमिन्द, वितक्कनिदानो वितक्कसमुदयो वितक्कजातिको वितक्कपभवो; वितक्के सति छन्दो होति; वितक्के असति छन्दो न होती”ति।

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

“Thought is the source of desire.”

“वितक्को पन, मारिस, किंनिदानो किंसमुदयो किंजातिको किंपभवो; किस्मिं सति वितक्को होति; किस्मिं असति वितक्को न होती”ति?

“Vitakko pana, mārisa, kiṁnidāno kiṁsamudayo kiṁjātiko kiṁpabhavo; kismiṁ sati vitakko hoti; kismiṁ asati vitakko na hotī”ti?

“But what is the source of thought?”

“वितक्को खो, देवानमिन्द, पपञ्चसञ्ञासङ्खानिदानो पपञ्चसञ्ञासङ्खासमुदयो पपञ्चसञ्ञासङ्खाजातिको पपञ्चसञ्ञासङ्खापभवो; पपञ्चसञ्ञासङ्खाय सति वितक्को होति; पपञ्चसञ्ञासङ्खाय असति वितक्को न होती”ति।

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

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

“कथं पटिपन्नो पन, मारिस, भिक्खु पपञ्चसञ्ञासङ्खानिरोधसारुप्पगामिनिं पटिपदं पटिपन्नो होती”ति?

“Kathaṁ paṭipanno pana, mārisa, bhikkhu papañcasaññāsaṅkhānirodhasāruppagāminiṁ paṭipadaṁ paṭipanno hotī”ti?

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

२।२। वेदनाकम्मट्ठान

2.2. Vedanākammaṭṭhāna

2.2. Meditation on Feelings

“सोमनस्सम्पाहं, देवानमिन्द, दुविधेन वदामि—सेवितब्बम्पि, असेवितब्बम्पि। दोमनस्सम्पाहं, देवानमिन्द, दुविधेन वदामि—सेवितब्बम्पि, असेवितब्बम्पि। उपेक्खम्पाहं, देवानमिन्द, दुविधेन वदामि—सेवितब्बम्पि, असेवितब्बम्पि।

“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: 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.

सोमनस्सम्पाहं, देवानमिन्द, दुविधेन वदामि सेवितब्बम्पि, असेवितब्बम्पीति इति खो पनेतं वुत्तं, किञ्चेतं पटिच्च वुत्तं? तत्थ यं जञ्ञा सोमनस्सं ‘इमं खो मे सोमनस्सं सेवतो अकुसला धम्मा अभिवड्ढन्ति, कुसला धम्मा परिहायन्तीऽति, एवरूपं सोमनस्सं न सेवितब्बं। तत्थ यं जञ्ञा सोमनस्सं ‘इमं खो मे सोमनस्सं सेवतो अकुसला धम्मा परिहायन्ति, कुसला धम्मा अभिवड्ढन्तीऽति, एवरूपं सोमनस्सं सेवितब्बं। तत्थ यञ्चे सवितक्कं सविचारं, यञ्चे अवितक्कं अविचारं, ये अवितक्के अविचारे, ते पणीततरे। सोमनस्सम्पाहं, देवानमिन्द, दुविधेन वदामि सेवितब्बम्पि, असेवितब्बम्पीति। इति यं तं वुत्तं, इदमेतं पटिच्च वुत्तं।

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, te¹⁴ paṇītatare. Somanassampāhaṁ, devānaminda, duvidhena vadāmi sevitabbampi, asevitabbampīti. Iti yaṁ taṁ vuttaṁ, idametaṁ paṭicca vuttaṁ.

Why did I say that there are two kinds of happiness? Well, should you know of a happiness: ‘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’s why I said there are two kinds of happiness.

दोमनस्सम्पाहं, देवानमिन्द, दुविधेन वदामि सेवितब्बम्पि, असेवितब्बम्पीति इति खो पनेतं वुत्तं, किञ्चेतं पटिच्च वुत्तं? तत्थ यं जञ्ञा दोमनस्सं ‘इमं खो मे दोमनस्सं सेवतो अकुसला धम्मा अभिवड्ढन्ति, कुसला धम्मा परिहायन्तीऽति, एवरूपं दोमनस्सं न सेवितब्बं। तत्थ यं जञ्ञा दोमनस्सं ‘इमं खो मे दोमनस्सं सेवतो अकुसला धम्मा परिहायन्ति, कुसला धम्मा अभिवड्ढन्तीऽति, एवरूपं दोमनस्सं सेवितब्बं। तत्थ यञ्चे सवितक्कं सविचारं, यञ्चे अवितक्कं अविचारं, ये अवितक्के अविचारे, ते पणीततरे। दोमनस्सम्पाहं, देवानमिन्द, दुविधेन वदामि सेवितब्बम्पि, असेवितब्बम्पीति इति यं तं वुत्तं, इदमेतं पटिच्च वुत्तं।

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? 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. And that which is free of placing the mind and keeping it connected is better than that which still involves placing the mind and keeping it connected. That’s why I said there are two kinds of sadness.

उपेक्खम्पाहं, देवानमिन्द, दुविधेन वदामि सेवितब्बम्पि, असेवितब्बम्पीति इति खो पनेतं वुत्तं, किञ्चेतं पटिच्च वुत्तं? तत्थ यं जञ्ञा उपेक्खं ‘इमं खो मे उपेक्खं सेवतो अकुसला धम्मा अभिवड्ढन्ति, कुसला धम्मा परिहायन्तीऽति, एवरूपा उपेक्खा न सेवितब्बा। तत्थ यं जञ्ञा उपेक्खं ‘इमं खो मे उपेक्खं सेवतो अकुसला धम्मा परिहायन्ति, कुसला धम्मा अभिवड्ढन्तीऽति, एवरूपा उपेक्खा सेवितब्बा। तत्थ यञ्चे सवितक्कं सविचारं, यञ्चे अवितक्कं अविचारं, ये अवितक्के अविचारे, ते पणीततरे। उपेक्खम्पाहं, देवानमिन्द, दुविधेन वदामि सेवितब्बम्पि, असेवितब्बम्पीति इति यं तं वुत्तं, इदमेतं पटिच्च वुत्तं।

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 upekkhā na sevitabbā. Tattha yaṁ jaññā upekkhaṁ ‘imaṁ kho me upekkhaṁ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhantī’ti, evarūpā upekkhā sevitabbā. Tattha yañce savitakkaṁ savicāraṁ, yañce avitakkaṁ avicāraṁ, ye avitakke avicāre, te paṇītatare. Upekkhampāhaṁ, devānaminda, duvidhena vadāmi sevitabbampi, asevitabbampīti iti yaṁ taṁ vuttaṁ, idametaṁ paṭicca vuttaṁ.

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.

एवं पटिपन्नो खो, देवानमिन्द, भिक्खु पपञ्चसञ्ञासङ्खानिरोधसारुप्पगामिनिं पटिपदं पटिपन्नो होती”ति।

Evaṁ paṭipanno kho, devānaminda, bhikkhu papañcasaññāsaṅkhānirodhasāruppagāminiṁ paṭipadaṁ paṭipanno hotī”ti.

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

२।३। पातिमोक्खसंवर

2.3. Pātimokkhasaṁvara

2.3. Restraint in the Monastic Code

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

And then Sakka asked another question:

“कथं पटिपन्नो पन, मारिस, भिक्खु पातिमोक्खसंवराय पटिपन्नो होती”ति?

“Kathaṁ paṭipanno pana, mārisa, bhikkhu pātimokkhasaṁvarāya paṭipanno hotī”ti?

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

“कायसमाचारम्पाहं, देवानमिन्द, दुविधेन वदामि—सेवितब्बम्पि, असेवितब्बम्पि। वचीसमाचारम्पाहं, देवानमिन्द, दुविधेन वदामि—सेवितब्बम्पि, असेवितब्बम्पि। परियेसनंपाहं, देवानमिन्द, दुविधेन वदामि—सेवितब्बम्पि, असेवितब्बम्पि।

“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: 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.

कायसमाचारम्पाहं, देवानमिन्द, दुविधेन वदामि सेवितब्बम्पि असेवितब्बम्पीति इति खो पनेतं वुत्तं, किञ्चेतं पटिच्च वुत्तं? तत्थ यं जञ्ञा कायसमाचारं ‘इमं खो मे कायसमाचारं सेवतो अकुसला धम्मा अभिवड्ढन्ति, कुसला धम्मा परिहायन्तीऽति, एवरूपो कायसमाचारो न सेवितब्बो। तत्थ यं जञ्ञा कायसमाचारं ‘इमं खो मे कायसमाचारं सेवतो अकुसला धम्मा परिहायन्ति, कुसला धम्मा अभिवड्ढन्तीऽति, एवरूपो कायसमाचारो सेवितब्बो। कायसमाचारम्पाहं, देवानमिन्द, दुविधेन वदामि—सेवितब्बम्पि, असेवितब्बम्पीति इति यं तं वुत्तं, इदमेतं पटिच्च वुत्तं।

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

वचीसमाचारम्पाहं, देवानमिन्द, दुविधेन वदामि—सेवितब्बम्पि, असेवितब्बम्पीति इति खो पनेतं वुत्तं, किञ्चेतं पटिच्च वुत्तं? तत्थ यं जञ्ञा वचीसमाचारं ‘इमं खो मे वचीसमाचारं सेवतो अकुसला धम्मा अभिवड्ढन्ति, कुसला धम्मा परिहायन्तीऽति, एवरूपो वचीसमाचारो न सेवितब्बो। तत्थ यं जञ्ञा वचीसमाचारं ‘इमं खो मे वचीसमाचारं सेवतो अकुसला धम्मा परिहायन्ति, कुसला धम्मा अभिवड्ढन्तीऽति, एवरूपो वचीसमाचारो सेवितब्बो। वचीसमाचारम्पाहं, देवानमिन्द, दुविधेन वदामि—सेवितब्बम्पि, असेवितब्बम्पीति इति यं तं वुत्तं, इदमेतं पटिच्च वुत्तं।

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? 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.

परियेसनंपाहं, देवानमिन्द, दुविधेन वदामि—सेवितब्बम्पि, असेवितब्बम्पीति इति खो पनेतं वुत्तं, किञ्चेतं पटिच्च वुत्तं? तत्थ यं जञ्ञा परियेसनं ‘इमं खो मे परियेसनं सेवतो अकुसला धम्मा अभिवड्ढन्ति, कुसला धम्मा परिहायन्तीऽति, एवरूपा परियेसना न सेवितब्बा। तत्थ यं जञ्ञा परियेसनं ‘इमं खो मे परियेसनं सेवतो अकुसला धम्मा परिहायन्ति, कुसला धम्मा अभिवड्ढन्तीऽति, एवरूपा परियेसना सेवितब्बा। परियेसनंपाहं, देवानमिन्द, दुविधेन वदामि—सेवितब्बम्पि, असेवितब्बम्पीति इति यं तं वुत्तं, इदमेतं पटिच्च वुत्तं।

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? 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. 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.

एवं पटिपन्नो खो, देवानमिन्द, भिक्खु पातिमोक्खसंवराय पटिपन्नो होती”ति।

Evaṁ paṭipanno kho, devānaminda, bhikkhu pātimokkhasaṁvarāya paṭipanno hotī”ti.

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

२।४। इन्द्रियसंवर

2.4. Indriyasaṁvara

2.4. Sense Restraint

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

And then Sakka asked another question:

“कथं पटिपन्नो पन, मारिस, भिक्खु इन्द्रियसंवराय पटिपन्नो होती”ति?

“Kathaṁ paṭipanno pana, mārisa, bhikkhu indriyasaṁvarāya paṭipanno hotī”ti?

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

“चक्खुविञ्ञेय्यं रूपम्पाहं, देवानमिन्द, दुविधेन वदामि—सेवितब्बम्पि, असेवितब्बम्पि। सोतविञ्ञेय्यं सद्दम्पाहं, देवानमिन्द, दुविधेन वदामि—सेवितब्बम्पि, असेवितब्बम्पि। घानविञ्ञेय्यं गन्धम्पाहं, देवानमिन्द, दुविधेन वदामि—सेवितब्बम्पि, असेवितब्बम्पि। जिव्हाविञ्ञेय्यं रसम्पाहं, देवानमिन्द, दुविधेन वदामि—सेवितब्बम्पि, असेवितब्बम्पि। कायविञ्ञेय्यं फोट्ठब्बम्पाहं, देवानमिन्द, दुविधेन वदामि—सेवितब्बम्पि, असेवितब्बम्पि। मनोविञ्ञेय्यं धम्मम्पाहं, देवानमिन्द, दुविधेन वदामि—सेवितब्बम्पि, असेवितब्बम्पी”ति।

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

एवं वुत्ते, सक्को देवानमिन्दो भगवन्तं एतदवोच:

Evaṁ vutte, sakko devānamindo bhagavantaṁ etadavoca:

When the Buddha said this, Sakka said to him:

“इमस्स खो अहं, भन्ते, भगवता सङ्खित्तेन भासितस्स एवं वित्थारेन अत्थं आजानामि। यथारूपं, भन्ते, चक्खुविञ्ञेय्यं रूपं सेवतो अकुसला धम्मा अभिवड्ढन्ति, कुसला धम्मा परिहायन्ति, एवरूपं चक्खुविञ्ञेय्यं रूपं न सेवितब्बं। यथारूपञ्च खो, भन्ते, चक्खुविञ्ञेय्यं रूपं सेवतो अकुसला धम्मा परिहायन्ति, कुसला धम्मा अभिवड्ढन्ति, एवरूपं चक्खुविञ्ञेय्यं रूपं सेवितब्बं। यथारूपञ्च खो, भन्ते, सोतविञ्ञेय्यं सद्दं सेवतो …पे… घानविञ्ञेय्यं गन्धं सेवतो … जिव्हाविञ्ञेय्यं रसं सेवतो … कायविञ्ञेय्यं फोट्ठब्बं सेवतो … मनोविञ्ञेय्यं धम्मं सेवतो अकुसला धम्मा अभिवड्ढन्ति, कुसला धम्मा परिहायन्ति, एवरूपो मनोविञ्ञेय्यो धम्मो न सेवितब्बो। यथारूपञ्च खो, भन्ते, मनोविञ्ञेय्यं धम्मं सेवतो अकुसला धम्मा परिहायन्ति, कुसला धम्मा अभिवड्ढन्ति, एवरूपो मनोविञ्ञेय्यो धम्मो सेवितब्बो।

“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: You should not cultivate the kind of sight known by the eye which causes unskillful qualities to grow while skillful qualities decline. And you should cultivate the kind of sight known by the eye which causes unskillful qualities to decline while skillful qualities grow. You should not cultivate the kind of sound, smell, taste, touch, or thought known by the mind which causes unskillful qualities to grow while skillful qualities decline. And you should cultivate the kind of thought known by the mind which causes unskillful qualities to decline while skillful qualities grow.

इमस्स खो मे, भन्ते, भगवता सङ्खित्तेन भासितस्स एवं वित्थारेन अत्थं आजानतो तिण्णा मेत्थ कङ्खा विगता कथङ्कथा भगवतो पञ्हवेय्याकरणं सुत्वा”ति।

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

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

And then Sakka asked another question:

“सब्बेव नु खो, मारिस, समणब्राह्मणा एकन्तवादा एकन्तसीला एकन्तछन्दा एकन्तअज्झोसाना”ति?

“Sabbeva nu kho, mārisa, samaṇabrāhmaṇā ekantavādā ekantasīlā ekantachandā ekantaajjhosānā”ti?

“Dear sir, do all ascetics and brahmins have a single doctrine, ethics, desire, and attachment?”

“न खो, देवानमिन्द, सब्बे समणब्राह्मणा एकन्तवादा एकन्तसीला एकन्तछन्दा एकन्तअज्झोसाना”ति।

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

“No, lord of gods, they do not.”

“कस्मा पन, मारिस, न सब्बे समणब्राह्मणा एकन्तवादा एकन्तसीला एकन्तछन्दा एकन्तअज्झोसाना”ति?

“Kasmā pana, mārisa, na sabbe samaṇabrāhmaṇā ekantavādā ekantasīlā ekantachandā ekantaajjhosānā”ti?

“Why not?”

“अनेकधातु नानाधातु खो, देवानमिन्द, लोको। तस्मिं अनेकधातुनानाधातुस्मिं लोके यं यदेव सत्ता धातुं अभिनिविसन्ति, तं तदेव थामसा परामासा अभिनिविस्स वोहरन्ति: ‘इदमेव सच्चं मोघमञ्ञन्ऽति। तस्मा न सब्बे समणब्राह्मणा एकन्तवादा एकन्तसीला एकन्तछन्दा एकन्तअज्झोसाना”ति।

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

“सब्बेव नु खो, मारिस, समणब्राह्मणा अच्चन्तनिट्ठा अच्चन्तयोगक्खेमी अच्चन्तब्रह्मचारी अच्चन्तपरियोसाना”ति?

“Sabbeva nu kho, mārisa, samaṇabrāhmaṇā accantaniṭṭhā accantayogakkhemī accantabrahmacārī accantapariyosānā”ti?

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

“न खो, देवानमिन्द, सब्बे समणब्राह्मणा अच्चन्तनिट्ठा अच्चन्तयोगक्खेमी अच्चन्तब्रह्मचारी अच्चन्तपरियोसाना”ति।

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

“No, lord of gods, they have not.”

“कस्मा पन, मारिस, न सब्बे समणब्राह्मणा अच्चन्तनिट्ठा अच्चन्तयोगक्खेमी अच्चन्तब्रह्मचारी अच्चन्तपरियोसाना”ति?

“Kasmā pana, mārisa, na sabbe samaṇabrāhmaṇā accantaniṭṭhā accantayogakkhemī accantabrahmacārī accantapariyosānā”ti?

“Why not?”

“ये खो, देवानमिन्द, भिक्खू तण्हासङ्खयविमुत्ता ते अच्चन्तनिट्ठा अच्चन्तयोगक्खेमी अच्चन्तब्रह्मचारी अच्चन्तपरियोसाना। तस्मा न सब्बे समणब्राह्मणा अच्चन्तनिट्ठा अच्चन्तयोगक्खेमी अच्चन्तब्रह्मचारी अच्चन्तपरियोसाना”ति।

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

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

इतिह सक्को देवानमिन्दो भगवतो भासितं अभिनन्दित्वा अनुमोदित्वा भगवन्तं एतदवोच:

Itiha sakko devānamindo bhagavato bhāsitaṁ abhinanditvā anumoditvā bhagavantaṁ etadavoca:

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

“एजा, भन्ते, रोगो, एजा गण्डो, एजा सल्लं, एजा इमं पुरिसं परिकड्ढति तस्स तस्सेव भवस्स अभिनिब्बत्तिया। तस्मा अयं पुरिसो उच्चावचमापज्जति। येसाहं, भन्ते, पञ्हानं इतो बहिद्धा अञ्ञेसु समणब्राह्मणेसु ओकासकम्मम्पि नालत्थं, ते मे भगवता ब्याकता। दीघरत्तानुसयितञ्च पन मे विचिकिच्छाकथङ्कथासल्लं, तञ्च भगवता अब्बुळ्हन्”ति।

“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 pana¹⁵ me vicikicchākathaṅkathāsallaṁ, tañca bhagavatā abbuḷhan”ti.

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

“अभिजानासि नो त्वं, देवानमिन्द, इमे पञ्हे अञ्ञे समणब्राह्मणे पुच्छिता”ति?

“Abhijānāsi no tvaṁ, devānaminda, ime pañhe aññe samaṇabrāhmaṇe pucchitā”ti?

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

“अभिजानामहं, भन्ते, इमे पञ्हे अञ्ञे समणब्राह्मणे पुच्छिता”ति।

“Abhijānāmahaṁ, bhante, ime pañhe aññe samaṇabrāhmaṇe pucchitā”ti.

“I do, sir.”

“यथा कथं पन ते, देवानमिन्द, ब्याकंसु? सचे ते अगरु भासस्सू”ति।

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

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

“न खो मे, भन्ते, गरु यत्थस्स भगवा निसिन्नो भगवन्तरूपो वा”ति।

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

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

“तेन हि, देवानमिन्द, भासस्सू”ति।

“Tena hi, devānaminda, bhāsassū”ti.

“Well, speak then, lord of gods.”

“येस्वाहं, भन्ते, मञ्ञामि समणब्राह्मणा आरञ्ञिका पन्तसेनासनाति, त्याहं उपसङ्कमित्वा इमे पञ्हे पुच्छामि, ते मया पुट्ठा न सम्पायन्ति, असम्पायन्ता ममंयेव पटिपुच्छन्ति: ‘को नामो आयस्माऽति? तेसाहं पुट्ठो ब्याकरोमि: ‘अहं खो, मारिस, सक्को देवानमिन्दोऽति। ते ममंयेव उत्तरि पटिपुच्छन्ति: ‘किं पनायस्मा, देवानमिन्द, कम्मं कत्वा इमं ठानं पत्तोऽति? तेसाहं यथासुतं यथापरियत्तं धम्मं देसेमि। ते तावतकेनेव अत्तमना होन्ति: ‘सक्को च नो देवानमिन्दो दिट्ठो, यञ्च नो अपुच्छिम्हा, तञ्च नो ब्याकासीऽति। ते अञ्ञदत्थु ममंयेव सावका सम्पज्जन्ति, न चाहं तेसं। अहं खो पन, भन्ते, भगवतो सावको सोतापन्नो अविनिपातधम्मो नियतो सम्बोधिपरायणो”ति।

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

“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: ‘Dear sir, I am Sakka, lord of gods.’ So they asked me another question: ‘But lord of gods, what deed brought you to this position?’ So I taught them the Dhamma as I had learned and memorized it. And they were pleased with just that much: ‘We have seen Sakka, lord of gods! And he answered our questions!’ Invariably, they become my disciples, I don’t become theirs. But sir, I am the Buddha’s disciple, a stream-enterer, not liable to be reborn in the underworld, bound for awakening.”

२।५। सोमनस्सपटिलाभकथा

2.5. Somanassapaṭilābhakathā

2.5. On Feeling Happy

“अभिजानासि नो त्वं, देवानमिन्द, इतो पुब्बे एवरूपं वेदपटिलाभं सोमनस्सपटिलाभन्”ति?

“Abhijānāsi no tvaṁ, devānaminda, ito pubbe evarūpaṁ vedapaṭilābhaṁ somanassapaṭilābhan”ti?

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

“अभिजानामहं, भन्ते, इतो पुब्बे एवरूपं वेदपटिलाभं सोमनस्सपटिलाभन्”ति।

“Abhijānāmahaṁ, bhante, ito pubbe evarūpaṁ vedapaṭilābhaṁ somanassapaṭilābhan”ti.

“I do, sir.”

“यथा कथं पन त्वं, देवानमिन्द, अभिजानासि इतो पुब्बे एवरूपं वेदपटिलाभं सोमनस्सपटिलाभन्”ति?

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

“But how?”

“भूतपुब्बं, भन्ते, देवासुरसङ्गामो समुपब्यूळ्हो अहोसि। तस्मिं खो पन, भन्ते, सङ्गामे देवा जिनिंसु, असुरा पराजयिंसु। तस्स मय्हं, भन्ते, तं सङ्गामं अभिविजिनित्वा विजितसङ्गामस्स एतदहोसि: ‘या चेव दानि दिब्बा ओजा या च असुरा ओजा, उभयमेतं देवा परिभुञ्जिस्सन्तीऽति। सो खो पन मे, भन्ते, वेदपटिलाभो सोमनस्सपटिलाभो सदण्डावचरो ससत्थावचरो न निब्बिदाय न विरागाय न निरोधाय न उपसमाय न अभिञ्ञाय न सम्बोधाय न निब्बानाय संवत्तति। यो खो पन मे अयं, भन्ते, भगवतो धम्मं सुत्वा वेदपटिलाभो सोमनस्सपटिलाभो, सो अदण्डावचरो असत्थावचरो एकन्तनिब्बिदाय विरागाय निरोधाय उपसमाय अभिञ्ञाय सम्बोधाय निब्बानाय संवत्तती”ति।

“Bhūtapubbaṁ, bhante, devāsurasaṅgāmo samupabyūḷho¹⁶ ahosi. Tasmiṁ kho pana, bhante, saṅgāme devā jiniṁsu, asurā parājayiṁsu. Tassa mayhaṁ, bhante, taṁ saṅgāmaṁ abhivijinitvā vijitasaṅgāmassa etadahosi: ‘yā ceva dāni dibbā ojā yā ca asurā ojā, ubhayametaṁ¹⁷ devā paribhuñjissantī’ti. So kho pana me, bhante, vedapaṭilābho somanassapaṭilābho sadaṇḍāvacaro sasatthāvacaro na nibbidāya na virāgāya na nirodhāya na upasamāya na abhiññāya na sambodhāya na nibbānāya saṁvattati. Yo kho pana me ayaṁ, bhante, bhagavato dhammaṁ sutvā vedapaṭilābho somanassapaṭilābho, so adaṇḍāvacaro asatthāvacaro ekantanibbidāya virāgāya nirodhāya upasamāya abhiññāya sambodhāya nibbānāya saṁvattatī”ti.

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

“किं पन त्वं, देवानमिन्द, अत्थवसं सम्पस्समानो एवरूपं वेदपटिलाभं सोमनस्सपटिलाभं पवेदेसी”ति?

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

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

“छ खो अहं, भन्ते, अत्थवसे सम्पस्समानो एवरूपं वेदपटिलाभं सोमनस्सपटिलाभं पवेदेमि।

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

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

इधेव तिट्ठमानस्स, देवभूतस्स मे सतो; पुनरायु च मे लद्धो, एवं जानाहि मारिस।

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

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

इमं खो अहं, भन्ते, पठमं अत्थवसं सम्पस्समानो एवरूपं वेदपटिलाभं सोमनस्सपटिलाभं पवेदेमि।

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

This is the first reason.

चुताहं दिविया काया, आयुं हित्वा अमानुसं; अमूळ्हो गब्भमेस्सामि, यत्थ मे रमती मनो।

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

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

इमं खो अहं, भन्ते, दुतियं अत्थवसं सम्पस्समानो एवरूपं वेदपटिलाभं सोमनस्सपटिलाभं पवेदेमि।

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

This is the second reason.

स्वाहं अमूळ्हपञ्ञस्स, विहरं सासने रतो; ञायेन विहरिस्सामि, सम्पजानो पटिस्सतो।

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

Living happily under the guidance of the one of unclouded wisdom, I shall practice systematically, aware and mindful.

इमं खो अहं, भन्ते, ततियं अत्थवसं सम्पस्समानो एवरूपं वेदपटिलाभं सोमनस्सपटिलाभं पवेदेमि।

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

This is the third reason.

ञायेन मे चरतो च, सम्बोधि चे भविस्सति; अञ्ञाता विहरिस्सामि, स्वेव अन्तो भविस्सति।

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

And if awakening should arise as I practice systematically, I shall live as one who understands, and my end shall come right there.

इमं खो अहं, भन्ते, चतुत्थं अत्थवसं सम्पस्समानो एवरूपं वेदपटिलाभं सोमनस्सपटिलाभं पवेदेमि।

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

This is the fourth reason.

चुताहं मानुसा काया, आयुं हित्वान मानुसं; पुन देवो भविस्सामि, देवलोकम्हि उत्तमो।

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

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

इमं खो अहं, भन्ते, पञ्चमं अत्थवसं सम्पस्समानो एवरूपं वेदपटिलाभं सोमनस्सपटिलाभं पवेदेमि।

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

This is the fifth reason.

ते पणीततरा देवा, अकनिट्ठा यसस्सिनो; अन्तिमे वत्तमानम्हि, सो निवासो भविस्सति।

Te¹⁸ paṇītatarā devā, akaniṭṭhā yasassino; Antime vattamānamhi, so nivāso bhavissati.

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

इमं खो अहं, भन्ते, छट्ठं अत्थवसं सम्पस्समानो एवरूपं वेदपटिलाभं सोमनस्सपटिलाभं पवेदेमि।

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

This is the sixth reason.

इमे खो अहं, भन्ते, छ अत्थवसे सम्पस्समानो एवरूपं वेदपटिलाभं सोमनस्सपटिलाभं पवेदेमि।

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

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

अपरियोसितसङ्कप्पो, विचिकिच्छो कथङ्कथी; विचरिं दीघमद्धानं, अन्वेसन्तो तथागतं।

Apariyositasaṅkappo, vicikiccho kathaṅkathī; Vicariṁ dīghamaddhānaṁ, anvesanto tathāgataṁ.

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

यस्सु मञ्ञामि समणे, पविवित्तविहारिनो; सम्बुद्धा इति मञ्ञानो, गच्छामि ते उपासितुं।

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

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

‘कथं आराधना होति, कथं होति विराधनाऽ; इति पुट्ठा न सम्पायन्ति, मग्गे पटिपदासु च।

‘Kathaṁ ārādhanā hoti, kathaṁ hoti virādhanā’; Iti puṭṭhā na sampāyanti, magge paṭipadāsu ca.

‘How is there success? How is there failure?’ But they were stumped by such questions about the path and practice.

त्यस्सु यदा मं जानन्ति, सक्को देवानमागतो; त्यस्सु ममेव पुच्छन्ति, ‘किं कत्वा पापुणी इदंऽ।

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

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

तेसं यथासुतं धम्मं, देसयामि जने सुतं; तेन अत्तमना होन्ति, ‘दिट्ठो नो वासवोति चऽ।

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

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

यदा च बुद्धमद्दक्खिं, विचिकिच्छावितारणं; सोम्हि वीतभयो अज्ज, सम्बुद्धं पयिरुपासिय।

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

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

तण्हासल्लस्स हन्तारं, बुद्धं अप्पटिपुग्गलं; अहं वन्दे महावीरं, बुद्धमादिच्चबन्धुनं।

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

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

यं करोमसि ब्रह्मुनो, समं देवेहि मारिस; तदज्ज तुय्हं कस्साम, हन्द सामं करोम ते।

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

In the same way that Brahmā ought be revered by we gods, dear sir, today we shall revere you—come, let us revere you ourselves!

त्वमेव असि सम्बुद्धो, तुवं सत्था अनुत्तरो; सदेवकस्मिं लोकस्मिं, नत्थि ते पटिपुग्गलो”ति।

Tvameva asi¹⁹ sambuddho, tuvaṁ satthā anuttaro; Sadevakasmiṁ lokasmiṁ, natthi te paṭipuggalo”ti.

You alone are the Awakened! You are the Teacher supreme! In the world with its gods, you have no rival.”

अथ खो सक्को देवानमिन्दो पञ्चसिखं गन्धब्बपुत्तं आमन्तेसि: “बहूपकारो खो मेसि त्वं, तात पञ्चसिख, यं त्वं भगवन्तं पठमं पसादेसि। तया, तात, पठमं पसादितं पच्छा मयं तं भगवन्तं दस्सनाय उपसङ्कमिम्हा अरहन्तं सम्मासम्बुद्धं। पेत्तिके वा ठाने ठपयिस्सामि, गन्धब्बराजा भविस्ससि, भद्दञ्च ते सूरियवच्छसं दम्मि, सा हि ते अभिपत्थिता”ति।

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, “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.”

अथ खो सक्को देवानमिन्दो पाणिना पथविं परामसित्वा तिक्खत्तुं उदानं उदानेसि:

Atha kho sakko devānamindo pāṇinā pathaviṁ parāmasitvā tikkhattuṁ udānaṁ udānesi:

Then Sakka, touching the ground with his hand, expressed this heartfelt sentiment three times:

“नमो तस्स भगवतो अरहतो सम्मासम्बुद्धस्स।

“Namo tassa bhagavato arahato sammāsambuddhassa.

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

नमो तस्स भगवतो अरहतो सम्मासम्बुद्धस्स।

Namo tassa bhagavato arahato sammāsambuddhassa.

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

नमो तस्स भगवतो अरहतो सम्मासम्बुद्धस्सा”ति।

Namo tassa bhagavato arahato sammāsambuddhassā”ti.

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

इमस्मिञ्च पन वेय्याकरणस्मिं भञ्ञमाने सक्कस्स देवानमिन्दस्स विरजं वीतमलं धम्मचक्खुं उदपादि: “यं किञ्चि समुदयधम्मं सब्बं तं निरोधधम्मन्”ति। अञ्ञेसञ्च असीतिया देवतासहस्सानं;

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: “Everything that has a beginning has an end.” And also for another 80,000 deities.

इति ये सक्केन देवानमिन्देन अज्झिट्ठपञ्हा पुट्ठा, ते भगवता ब्याकता। तस्मा इमस्स वेय्याकरणस्स सक्कपञ्हात्वेव अधिवचनन्ति।

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. And that’s why the name of this discussion is “Sakka’s Questions”.

सक्कपञ्हसुत्तं निट्ठितं अट्ठमं।

Sakkapañhasuttaṁ niṭṭhitaṁ aṭṭhamaṁ.

Next: महासतिपट्ठानसुत्त • Mahāsatipaṭṭhānasutta • The Longer Discourse on Mindfulness Meditation

The authoritative text of the Dīgha Nikāya is the Pāli text. The English translation is provided as an aid to the study of the original Pāli text. [CREDITS »]

Footnotes:

1. jhāyatisu → jhāyatissu (bj); jhāyatassu (sya-all, km); pajjhāyitassu (pts1ed)

2. tadantaraṁ → tadanantara (bj); tadanantaraṁ (sya-all, km, pts1ed, mr)

3. na ca pana → neva pana (sya-all, km)

4. urundā → uruddhā (sya-all, km); uruddā (mr)

5. kehici → kehici (sya-all, km)

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

7. itthittaṁ → itthicittaṁ (cck, pts1ed); itthīcittaṁ (sya1ed, sya2ed, km)

8. viyāyāma → byāyamāma (bj); vigāyāma (sya-all, km); vitāyāma (pts1ed)

9. sannāni guṇāni → sandānaguṇāni (bj, pts1ed); santāni guṇāni (sya-all, km)

10. ajjhagaṁsu → ajjhagamaṁsu (sya-all); ajjhagamaṁsuṁ (km)

11. devānamindo bhagavatā imaṁ bhagavantaṁ → devānamindo bhagavantaṁ imaṁ (pts1ed)

12. bhagavantaṁ pañhaṁ → imaṁ paṭhamaṁ pañhaṁ (pts1ed)

13. uttari → uttariṁ (bj, sya-all, km, pts1ed)

14. te → se (pts1ed)

15. pana → yañca pana (sya-all, km); yañca pana (pts1ed)

16. samupabyūḷho → samūpabyuḷho (cck); samupabyuḷho (sya1ed, sya2ed, km); samūpabbūḷho (pts1ed)

17. ubhayametaṁ → ubhayamettha (bj, sya-all, km)

18. Te → ye (?)

19. Tvameva asi → tvameva sivaṁ (sya-all, km); tuvamevasi (pts1ed)

सक्कपञ्हसुत्त

Sakkapañhasutta

Sakka’s Questions

१। पञ्चसिखगीतगाथा

1. Pañcasikhagītagāthā

1. Pañcasikha’s Song

२। सक्कूपसङ्कम

2. Sakkūpasaṅkama

2. The Approach of Sakka

२।१। गोपकवत्थु

2.1. Gopakavatthu

2.1. The Story of Gopikā

२।२। वेदनाकम्मट्ठान

2.2. Vedanākammaṭṭhāna

2.2. Meditation on Feelings

२।३। पातिमोक्खसंवर

2.3. Pātimokkhasaṁvara

2.3. Restraint in the Monastic Code

२।४। इन्द्रियसंवर

2.4. Indriyasaṁvara

2.4. Sense Restraint

२।५। सोमनस्सपटिलाभकथा

2.5. Somanassapaṭilābhakathā

2.5. On Feeling Happy

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