39b: Sakka’s Questions

Introduction

At one time, the Buddha was residing at the Indasāla Cave where the Indian Ash tree stood on the slope of the Vediyaka hill, north of Ambasaṇḍa Brahmin village, which lay to the east of the city of Rājagaha, in the province of Magadha.

Signs of Imminent Death Appear to Sakka

As the Buddha was staying at the Indasāla Cave on the slope of the Vediyaka hill near Rājagaha, there appeared to Sakka the five signs that proclaim the approaching death of a Deva; Sakka knew these signs well and said to himself: “Alas, my lifespan has ended.” These five are:

When the five signs of imminent death appear to Devas, those with little merit in store are gravely concerned about their next existence. Those Devas with vast stores of merit remember their previous good deeds of giving, observing moral precepts and achieving concentration, and being assured of a good destination in the higher Deva realms, remain unperturbed.

As for Sakka, he was fearful and despondent, for he would now lose all the greatness of a Sakka: the Tāvatiṁsa Realm, which is 10,000 leagues wide; the Vejayanta palatial mansion that is 1,000 leagues tall; the Sudhammā Assembly Hall, 300 leagues wide, for listening to the Dhamma; the coral tree (paricchattaka) which is 100 leagues high; the Paṇḍukambala stab of emerald, which is 60 leagues long, 50 leagues wide and 15 leagues high; 25 million celestial dancers; his follower Devas who are denizens of Catumahārājika realm and Tāvatiṁsa Realm; and the celestial parks known as Nandana Park, Cittalatā Park, Missaka Park, Phāsuka Park.

Then Sakka pondered: “Is there any ascetic or brahmin outside the Buddha’s teaching who can allay my worries and fears of death and help perpetuate my lordship of Devas?” He saw none. He continued pondering and he thought of the Buddha: “The Buddha can allay fears and worries that oppress hundreds of thousands of Sakkas like myself.” Thus he had a strong desire to see the Buddha.

“Where is the Fortunate One residing just now?” he considered. He saw that the Buddha was residing at the Indasāla Cave. He then said to his companions, the Tāvatiṁsa Devas: “Friends, the Fortunate One is residing at the Indasāla Cave where the Indian Ash tree stands on the slope of the Vediyaka hill near Rājagaha. Friends, it were well if we go there to see the Fortunate One.” The Tāvatiṁsa Devas said: “Very well, Lord.”

On his part, Sakka was thinking: “About three days back the Fortunate One did not give me audience because I went to see him alone. Perhaps, I am not endowed with sufficing conditions of ripened merit to gain Awakening. It is customary for the Fortunate One to go to the end of the 10,000 world-element to preach the doctrine if there is someone who has sufficing conditions for Awakening. This time, if I go to the Fortunate One along with a company of followers, there must be at least one of them who is endowed with sufficing conditions and the Fortunate One will discourse to him. In that way, I shall have my opportunity to hear the discourse which will set my troubled mind at ease.” That was why he called the Tāvatiṁsa Devas to accompany him.

Then Sakka, on second thoughts, considered that it would not be wise for him to go straight to the Buddha in the company of Devas from Catumahārājika and Tāvatiṁsa. “It would look somewhat lacking in grace on my part. This Deva Pañcasikha is well acquainted with the Fortunate One, being used to rendering personal service to the Fortunate One. He has the privilege of seeing the Fortunate One and asking questions freely. It would be well if I were to send him first to inform of my coming to the Fortunate One and obtain his permission, then only I will put my questions to the Fortunate One.” Accordingly, he said to Pañcasikha: “Pañcasikha, the Fortunate One is now residing at Indasāla Cave on the slope of the Vediyaka hill near Rājagaha. It would be well if we approach the Fortunate One there.”

“Very well, Lord,” said Pañcasikha. Then taking his lute known as Beluvapaṇḍu, and strumming it in an accompaniment to a song, thereby letting the other Devas know that Sakka was about to go somewhere, he stood by the side of Sakka.

At the musical signal of Pañcasikha, the Tāvatiṁsa Devas got ready to go. Then just as soon as a strong man was to flex his bent arm, or bend his spread-out arm, they suddenly appeared on the Vediyaka hill lying to the north of Ambasaṇḍa Brahmin village, eastwards from Rājagaha in the province of Magadha.

At that time, the Vediyaka hill and Ambasaṇḍa Brahmin village were aglow with celestial lights. People living in that area were in awe with wonder at the extraordinary glowing of lights. “Today the Vediyaka hill seems aflame! There are so many glowing lights on the Vediyaka hill and above the Ambasaṇḍa Brahmin village! What is going on?” People were talking in great wonder, with goose flesh forming on their skin.

Then Sakka said to Pañcasikha: “Pañcasikha, Buddhas generally dwell in absorption (jhāna). If it is the time when the Fortunate One is dwelling in absorption, it is not a proper time for a person like me who is not free of greed, hatred and delusion. Go now and ask permission of the Fortunate One for me to see him. Having got permission, we shall approach the Fortunate One.”

“Very well, Lord,” said Pañcasikha. Then carrying the Beluvapaṇḍu lute in his left arm, he drew near to the Indasāla Cave. He took up his position not too close to the Buddha and [936] not too far away, just a suitable distance away from where the Buddha could hear his music.

Pañcasikha’s Songs

From that appropriate position Deva Pañcasikha played his lute, singing songs on the subjects of the Buddha, the Dhamma, the Saṅgha, the Arahat, and of sensual pleasures.

Vande te pitaraṁ bhadde, Timbaruṁ sūriya-vacchase,
yena jātāsi kalyāṇī, ānanda-jananī mama.

My noble lady of glowing complexion like the radiant sun offspring of lord Timbaru! You are as fair as fair can be, possessing the five qualities of feminine beauty, the source of my delight. Out of my fondness for you, I worship your father Timbaru.

Vāto va sedataṁ kanto, pānīyaṁ va pipāsato,
Aṅgīrasi piyāmesi, Dhammo arahatā-m-iva.
Āturasseva bhesajjaṁ, bhojanaṁ va jighacchato,
Parinibbāpaya maṁ bhadde, jalantam-iva vārinā.

My lady with glowing complexion! Just as a man who sweats welcomes a cool breeze; just as a thirsty man welcomes drinking water; just as the Arahat welcomes the Dhamma; just as one afflicted by malady welcomes medicine, just as one famished welcomes food, so also I, the Deva with five knots, adore you. Just as water quells the blaze, my noble lady! Let your smile quell the fire of passion in me!

Sītodakaṁ pokkharaṇiṁ, yuttaṁ kiñjakkhareṇunā,
nāgo ghammābhitatto va, ogāhe te thanūdaraṁ.

Just as a tusker oppressed by heat wishes to descend into the cool waters of a lily pond, so also I would fain descend into your soft bosom.

Accaṅkuso va nāgo va, jitaṁ me tuttatomaraṁ,
kāraṇaṁ nappajānāmi, sammatto lakkhaṇūruyā.

My noble lady! Just as a tusker in musk, defying the pike that checks him, is blinded by passion, I too, am infatuated with your graceful thighs. [937]

Tayi gedhita-cittosmi, cittaṁ vipariṇāmitaṁ,
paṭigantuṁ na sakkomi, vaṅkaghasto va ambujo.

My lady of radiant complexion! How I wish to possess you! Just as a fish that has swallowed the hook is unable to cast it out, so also my fervour for you is irreversible, how my mind flutters!

Vāmūru saja maṁ bhadde, saja maṁ mandalocane,
palissaja maṁ kalyāṇi, etaṁ me abhipatthitaṁ.

My lady with lovely thighs! May you, my beloved, embrace me gently. You are perfection personified! How I yearn for your tender embrace!

Appako vata me santo, kāmo vellita-kesiyā,
aneka-bhāvo samuppādi, arahanteva dakkhiṇā.

Previously, I had known little sensual desire. But since I have set my eyes on you, the possessor of long hair bent at the tips, sensual desire has risen by leaps and bounds in me, just as the fervent enthusiasm that arises in one who makes offerings to an Arahat.

Yaṁ me atthi kataṁ puññaṁ, arahantesu tādisu,
taṁ me sabbaṅga-kalyāṇi, tayā saddhiṁ vipaccataṁ.

Maiden blessed with the five feminine charms! In me there is past merit on account of serving Arahats, the stable ones. May that merit now result in my nuptial tie with you.

Yaṁ me atthi kataṁ puññaṁ, asmiṁ pathavi-maṇḍale,
taṁ me sabbaṅga-kalyāṇi, tayā saddhiṁ vipaccataṁ.

Maiden blessed with the five feminine charms! In me there is past merit, such as alms offerings, done upon the entire expanse of this great earth. May that merit result in my nuptial tie with you.

Sakya-putto va jhānena, ekodi nipako sato,
amataṁ muni jigīsāno, tam-ahaṁ sūriya-vacchase.

The sage, son of the Sakya clan, born of King Suddhodana and Queen Mahā Māyā, who delights in meditation and who resorts to seclusion, who is wise and mindful, desires the deathless Nibbāna, my lady of radiant complexion! Likewise I desire you. [938]

Yathā pi muni nandeyya, patvā sambodhim-uttamaṁ,
evaṁ nandeyyaṁ kalyāṇi, missībhāvaṁ gato tayā.

O embodiment of elegance! The sage, having attained supremely perfect wisdom through the seven purities, delights in his Awakening. So also, it would delight me greatly, if I were to be joined with you.

Sakko ce me varaṁ dajjā, Tāvatiṁsānam-issaro,
tāhaṁ bhadde vareyyāhe, evaṁ kāmo daḷho mama.

My beloved! If Sakka, lord of Tāvatiṁsa, were to grant me a boon of my choice, I would opt for you, rather than for lordship of Devas. My noble Lady! So firm is my fondness for you.

Sālaṁ va na ciraṁ phullaṁ, pitaraṁ te sumedhase,
vandamāno namassāmi, yassā setādisī pajā.

My lady of great intelligence! Like the sudden blooming forth of the coral tree you came into existence, as the illustrious daughter of lord Timbaru, whom I worship on account of you.

At the end of Pañcasikha’s songs, the Buddha praised him: “Pañcasikha, your lute is in perfect harmony with your singing, neither the lute nor the singing dominate or are rivals to each other.”

After praising Pañcasikha, the Buddha asked him: “Pañcasikha, when did you compose these verses on the Buddha, the Dhamma, the Saṅgha, the Arahat and sensual pleasures?”

Pañcasikha replied: “Venerable sir, at one time the Fortunate One was staying at the foot of the Ajapāla banyan tree, near the bank of the River Nerañjarā, in the Uruvelā forest in the eighth week after the Buddha’s Awakening. Venerable sir, during that time I fell in love with Sūriyavacchasā, daughter of lord Timbaru. She, on her part, was in love with Sikhaṇḍī, son of Mātali, Sakka’s charioteer. Venerable sir, when I saw that I was going to lose Sūriyavacchasā, I went to the mansion of lord Timbaru and played my Beluvapaṇḍu lute, singing these verses on the Buddha, the Dhamma, the Saṅgha, the Arahat, and sensual pleasures.” Venerable sir, on my playing the lute and singing those verses, Sūriyavacchasā said to me: ‘Lord, I had never seen the Fortunate One myself, but while I was dancing at the gathering of the Tāvatiṁsa Devas at the Assembly Hall for listening to Dhamma, I had heard of the Fortunate One. Today, you are singing in praise of the Fortunate One, and so you get your opportunity of meeting me.’ Venerable sir, since that day [939] I never got the opportunity to see her again.”

Sakka Enters the Buddha’s Presence

Sakka was glad that Pañcasikha was conversing cordially with the Buddha and said to him: “Pañcasikha, go and say to the Fortunate One on my behalf: ‘Sakka, lord of Devas, and his ministers with their retinues make obeisance with their heads at the feet of the Fortunate One.’ ” – “Very well, lord,” said Pañcasikha, and having approached the Buddha, he repeated it to him.

Thereupon, the Buddha said: “Very well, Pañcasikha, may Sakka, his ministers and their retinues be well. Indeed, may all beings – human beings, Devas, Asuras, Nāgas, Gandhabbas – be well.”

When the Buddha had said that, Sakka entered the Indasāla Cave and made obeisance to him and stood at a suitable distance. Pañcasikha and other Tāvatiṁsa Devas also followed Sakka into the cave, made their obeisance to the Buddha and stood at a suitable distance.

The Indasāla cave was not big enough to accommodate this crowd. However, at that time, the cave became not only spacious enough for the big crowd but its floor, which was normally uneven was then even; the darkness inside also gave way to the dazzling lights of the Devas, but the lights were not as magnificent as the Buddha’s aura which surrounded him to a range of 80 cubits, so the Devas’ lights were outshone by the Buddha’s radiance.

Then the Buddha said to Sakka: “Wonderful indeed Sakka, unprecedented it is Sakka, that Sakka of the Kosiya clan finds time to come here amidst his multifarious duties.”

Sakka said: “Venerable sir, I have been intending to see the Fortunate One for a long time but various matters concerning the Tāvatiṁsa Devas held me back.”

Then Sakka continued: “Venerable sir, on another occasion, about three days ago, the Fortunate One was staying at the Jetavana monastery in Sāvatthī, in the chamber built of celestial wood, donated by King Pasenadi of Kosala. I had gone there in the hope of paying my respects to the Fortunate One but at that time the Fortunate One was dwelling in meditation. Bhūjatī, Queen of Vessavaṇa, the great guardian king, was standing in worship by the Fortunate One at that time. I said to her: “Sister, say to the Fortunate One on my behalf: ‘Venerable sir, Sakka, lord of Devas, and his ministers with their retinues make obeisance with their heads at the feet of the Fortunate One.’ To this, Bhūjatī replied to me: ‘Lord Sakka, this is not the time to see the Fortunate One; he is in solitary seclusion.’ Then I said to her: [940] ‘Sister, in that case, when he rises from fruition-attainment (phala-samāpatti), say to him, on my behalf: “Venerable sir, Sakka, lord of Devas, and his ministers with their retinues make obeisance with their heads at the feet of the Fortunate One.” ’ How is it, venerable sir, did Bhūjatī report to you my message and do you recall it?”

The Buddha said: “Sakka, lord of Devas, that Devakaññā did report to me your message and I do recall it. As a matter of fact, I rose from the absorption in the meditation of fruition simultaneously with the sound of the rolling of your chariots wheels.”

Prior to the discourse on Sakka’s questions, when the Buddha was residing in the Salaḷāgāra monastery, Sakka had paid a visit to the monastery but as his faculties were not fully ripe yet, the Buddha did not receive him, so he continued to dwell in fruition absorption for a predetermined duration.

Bhūjatī was a Queen of Vessavaṇa, the Great King. She was a Once-returner, a noble one (ariya) at the second stage of Awakening, and so did not find Deva pleasures agreeable to her. She spent her time in paying respects to the Buddha with her joined palms raised above her head.

Sakka returned home after leaving his message with Bhūjatī, after paying his respects toward the Buddha in Salaḷāgāra monastery. As he drove away skywards, the wheels of his chariot filled the whole Jetavana monastery compound with a strange musical sound as though the five kinds of musical instruments were playing. At that very moment, the Buddha rose from dwelling in fruition attainment. That being so, the Buddha’s first sense cognition thought was the sound of the chariot. However, it must be noted that the Buddha did not rise from meditation absorption due to that sound; it was the predetermined time for arising.

Sakka continued: “Venerable sir, I have learnt from those Tāvatiṁsa Devas, who were there previous to me, that during the time of the appearance of Buddhas, who are Arahat and Perfectly Self-Awakened, the number of Asuras decline and the number of Devas swell. Venerable sir, I have personally observed this fact that when the Buddha, who is Arahat and Perfectly Self-Awakened, appeared in the world, the number of Asuras declined and the number of Devas swelled.

Gopaka

Venerable sir, in this city of Sāvatthī, there was once a Sakyan Princess named Gopikā, who had faith in the Three Treasures and who was in the habit of observing the five precepts. She disliked being a female and conducted herself well with a view to being reborn as a male. She was reborn in the Tāvatiṁsa Realm as my son. He is known as Deva Gopaka in Tāvatiṁsa Realm.

Venerable sir, three monastics, on the other hand, practised the noble practice under the Buddha but, at their death, they were reborn as Gandhabbas, Devas inferior to Tāvatiṁsa Devas. These Gandhabbas enjoy sensual pleasures fully and they come to the gathering of Devas in the Assembly Hall to entertain the Tāvatiṁsa Devas with their music.

To them [941] Deva Gopaka said: “Revered sirs, with how much attention did you listen the Fortunate One’s teachings? As for me, I was a mere woman in my former human existence, who could only observe the five precepts, but being greatly dissatisfied with being a woman, I conducted myself well with a view to becoming a male at the next rebirth, with the result that I am now reborn as a son of Sakka, lord of Devas. In this Tāvatiṁsa Realm I am known as Deva Gopaka. As for you, revered Sirs, you were monastics who practised the noble path under the Buddha, and yet you are now reborn as Gandhabbas, and are inferior to Tāvatiṁsa Devas. That seems to be a very unsatisfactory matter to me.”

On hearing these words of rebuke which sounded as a warning to the three Gandhabbas, two of them gained mindfulness that set them up at the first absorption (jhāna) there and then, and they were subsequently reborn in the Brahmapurohita realm. The third one continued enjoying himself in the sensuous sphere.”

When Gopaka met the three ascetic Devas, he reflected on what previous merit they were endowed with as they had such attractive appearances. He saw that they had been monastics in their previous existence. Then he reflected whether they had been established in morality, and saw that they had indeed been established in morality. He further reflected whether they had further merit and saw that they had attained absorption (jhāna). He again reflected where these monastics lived and saw that they were the monastics who went to then Sakyan lady Gopikā’s house for daily alms food.

He reviewed their case thus: “Persons established in morality can wish for any of the six Deva realms. These monastics do not have rebirth in the higher Deva realms. Further, persons who have attained absorption usually are reborn in the Brahma realms. These monastics do not get reborn in the Brahma realms. As for me, I followed their instruction and am now born as Sakka’s own son. These monastics who are reborn as inferior Devas as Gandhabbas are the struck-to-the-bone (aṭṭhi-vedha) type of persons who need goading to the extreme.” That was why he said the words of rebuke: “Revered sirs, with how much attention did you listen the Fortunate One’s teachings?”

Four Types of Trained Horses

The Four Types of Trained Men

Deva Gopaka placed those three monastics in the fourth category above and therefore considered that they needed goading to the extreme. In Sakka’s story, two of them gained mindfulness that set them up at the first absorption there and then, and they were reborn in the Brahmapurohita realm. This needs some explanation. On hearing the words of Gopaka, two out of the three ascetic Devas thought: “Normally, we ought to be rewarded for our service in entertaining them, but now, instead of any rewards, we are being scolded right from the start, like salt sprinkled onto a hotplate. How is this?” Reflecting on their past existence, they saw vividly that they had been monastics, that they had pure morality, that they had attained absorption, and that they used to go to Gopikā, the Sakyan lady’s residence, for daily alms food.

They reflected on their situation thus: “Persons who are established in morality can wish for any of the six Deva realms. Persons who have attained absorption (jhāna) usually are reborn in the Brahma realms. Yet we have not been able to get rebirth in the higher Deva realms or in the Brahma realms. The young lady, who followed our instructions, is now reborn in a higher Deva realm. Although we were monastics and practised the noble path under the Fortunate One, we are reborn as Gandhabbas, which are an inferior class of Devas. This is due to our liking for Gandhabba existence where we had been repeatedly reborn before. That is the reason why this Deva Gopaka is speaking words of rebuke.” Then two of them took these words to heart and regained mindfulness of the first absorption (jhāna) and, based on that concentration, they contemplated on the impermanence, suffering and non-self nature of mind and matter, conditioned by causes, and attained Non-returner (Anāgāmi-phala) there and then.

A Non-returner (Anāgāmi-puggala) has a class of supermundane consciousness that does not fit well with the five aggregates pertaining to the Gandhabba existence of the sensuous sphere; that class of consciousness is superior to that of the sense sphere existence. Hence as soon as the path of Non-returner (Anāgāmi-magga) was attained, these two noble Devas passed away from the Deva existence and were reborn in the Brahmapurohita realm, the middle plane of the three fine-material realms, because they had attained the first absorption (jhāna) which is the medium class of meditation. Although it is said that they were reborn in the Brahmapurohita realm, their bodies did not appear in that Brahma realm. They remained in Tāvatiṁsa Realm at the Assembly Hall for the discussion of the Dhamma in the form of Brahmapurohita Brahmas instead of in Gandhabba forms.

The third Gandhabba was unable to give up his clinging to the Gandhabba existence and so remained in his present existence as a Catumahārājikā Deva.

After Sakka, lord of the Devas, had related in prose to the Buddha the story of Deva Gopaka, he further spoke in fifteen verses on the same subject. Then in three more verses, he sang in praise of the Buddha’s attributes, the teaching of the Buddha, and the purpose of his visit which was to attain the supermundane paths and fruitions like that attained by those two Brahmas. He then concluded his last three verses with a request that if the Buddha would permit him to put certain questions and hear the Buddha’s answers on them. The last of Sakka’s eighteen verses is as follows:

Tassa Dhammassa pattiyā, āgatamhāsi mārisa,
katāvakāsā Bhagavatā, pañhaṁ pucchemu mārisā. [943]

Venerable sir, you who are free from all forms of suffering (dukkha), we have come here for the benefit of gaining the supermundane Dhamma that those two Brahmas gained. Venerable sir, who is free from all forms of suffering, if the Fortunate One would, out of compassion, permit us, we would ask some questions.

Then the Buddha reflected: “This Sakka has long been virtuous. Whatever question he might like to ask, it will be of benefit to him. He is not going to ask unbeneficial questions. If I answer his questions he will understand readily.”

Magha and His 33 Friends

Early one morning, Magha went to an open space in the village, where the villagers met to discuss community affairs, to tidy the ground. Another man found the ground inviting and spent his time there. Magha was glad that his effort was useful to others. So he selected a spacious place in the centre of the village, swept it clean, spread it with clean sand and, in the cold season, he collected faggots and made small fires there. The villagers, young and old, gathered there to warm themselves by the fireside.

One day, Magha thought about the ease and comfort enjoyed by the king, his ministers and officials in the city. He also thought about the Moon Deva and the Sun Deva up in the skies. What previous actions had they done so that these great people on earth and the great Devas in the sky enjoy such ease and comfort? Surely they must have done purely meritorious deeds that have led to their present state. Reasoning correctly thus, he decided to go on doing purely meritorious deeds in the footsteps of those great persons.

He woke up early in the morning, took his breakfast of rice gruel, and taking the necessary tools and implements, he went to the crossroads where the four main roads met. He removed rocks that stood in the way, cut down trees that were growing too close by the roadside to allow free carriage way, and levelled the roadway. He set up a rest house at the road junction, dug a rectangular pond, built bridges and spent the whole day earning merit and retired only at sunset.

Seeing Magha’s daily routine, a villager asked him: “Friend Magha, you leave the village early in the morning and come back only late in the evening. What have you been doing?”

“Friend,” said Magha, “I am doing purely meritorious deeds, I am paving the way to the Deva realm.”

“What do you mean by purely meritorious deeds?”

“Don’t you know what are purely meritorious deeds?”

“No, I don’t.”

“Haven’t you seen the glorious state of the king, the king’s ministers and officials when you visit the city?”

“Yes, I did.”

“Well, the king and those great people enjoy their elite status because in the past they have done purely meritorious deeds. I am doing the sort of work that leads to a similar state. Have you not heard of the Moon Deva and the Sun Deva?”

“Yes, I have.”

“I am paving the way to the Deva realm.”

“Friend Magha, are you doing these works all by yourself? Are you the only person fit for this sort of work? Could not other people also do it?”

“Friend, there is nothing that forbids anyone to do it.”

“In that case, friend Magha, let me know when you go to the countryside tomorrow.” [944]

The next day Magha had a partner in his good works. In due course he had by his side 33 strong youths who volunteered on his projects. This team of Magha and 33 youths had a common mind in seeking merit. They went about together mending roads, digging tanks, building rest houses and bridges. They executed their projects with might and main, generally finishing a particular work within the same day.

The Village Chief Plans Magha’s Ruin

The chief of Macala village was a rogue. He found Magha’s social undertakings unacceptable because he himself sold liquor in the village and when there occurred fighting and quarrels, he increased his income through fines collected as penalty. His trade was dwindling when youths did not visit his place for drinks but went out on social projects. Therefore, he tried to use his official position to cause the ruin of Magha and his comrades. He misinformed the king that a band of people had been causing trouble in his village. When asked by the king what lineage those criminals belonged to, the chief of Macala said: “Great King, they come from good families.” – “How come men of good families turn bad? Why did you keep the news till now?” – “Great King, I was afraid that they might turn on me. May your majesty pardon me for this!”

The king believed the chief’s words and ordered the arrest of the so-called criminals, despatching a contingent of his men with him. Magha and his party, after returning from their work and having had their evening meal, were discussing the next day’s plan for meritorious deeds in the village centre when the chief surrounded them, placed them under arrest by the king’s orders’ and they were taken to the king.

The wives of those youths heard the news of their arrest and said: “That serves them right. These men of ours have been giving lame excuses for shirking their household duties and spending their time in the countryside everyday.”

When Magha and his party were presented to the king, without investigating them, he passed the order that the band be trampled to death by the royal elephant. As they were taken to the place of execution, Magha said to his comrades: “Friends, will you listen to my words?” – “Dear Magha, we are in this plight through listening to your words! Nevertheless, we shall continue to do so. What is your advice?” – “Friends, death comes to all wayfarers in this Saṁsāra. Now, are you robbers as alleged by the village chief?” – “Certainly not,” they replied.

“Friends, asseveration of the truth is the only reliance for all people in the world. So, declare the truth like this: ‘If we are robbers as alleged by the chief, let the elephant trample on us; if we are not robbers, let the elephant not trample on us.’ ”

The 33 youths made their asseveration as instructed. The royal elephant, far from trampling on them, dared not even come near them but trumpeted in fear and ran away. The mahout goaded the elephant with the spike and other sharp points to come back to the site but to no avail.

When the situation was reported to the king, he ordered: “In that case, conceal the criminals under matting and let the elephant trample over them.” The king’s men did as ordered but this time the royal elephant showed even greater fright, trumpeted doubly loud and ran away.

The King Rewards Magha and Company

When the king learned the miraculous news he summoned the chief of Macala village [945] and asked: “Is it true that the royal elephant refused to trample these men?”

“That is true, your majesty. This is because their leader Magha knows a mantra that frightens elephants.”

Thereupon the king sent for Magha and asked: “Is it true that you know a mantra that frightens elephants?”

Magha replied: “Your majesty, I know no such mantra. What my associates and I did was to make a solemn declaration: ‘If we are robbers and enemies of the king let the elephant trample on us, if we are not, let the elephant not harm us.’ ” Then the king asked: “What sort of activities did you engage yourselves in?”

“Your majesty, we repair roads, build rest houses for travellers at road junctions, dig tanks and build bridges, or repair old bridges. We go to various places to carry out this kind of undertaking.” – “Why do you think the village chief reported falsely against you?” – “Your majesty, the chief used to enjoy a good income from selling liquor when the youth of the village were forgetful and wanted to enjoy themselves. But since we engaged ourselves in useful works and are not forgetful as before, the chief lost his usual income. That was the reason for his reporting against us.”

Then the king said: “Magha, the royal elephant, though a mere animal, understands your good qualities whereas I, even though a human being, did not understand them. From now on, you be the chief of Macala village. I present you with my royal elephant. Let the slanderer, that old chief, be your slave. From now on, do meritorious deeds on my behalf too.” And he lavished the group with rich rewards.

On their happy journey home they rode the elephant by turns. Magha said to his friends: “Friends, meritorious deeds are generally aimed at future existence. But here we are reaping the merit of our good deeds, even in the present, like the brown lily growing in the water. Let us do good deeds with still greater zeal.”

Then he said further: “What sort of meritorious work shall we do now?” And all agreed, after discussion, that they would build a big rest house at the road junction as a permanent shelter for travellers coming that way. “But let us make it a point that our wives have no share whatever in our good deeds. They have been unkind to us. They failed to understand us. Instead of thinking about our release, they even showed delight at our misfortune.”

The 34 youths, headed by Magha, each gave a morsel of rice and a bunch of grass a day to feed the elephant which was sufficient for the animal. As the group cut down trees for timber, the elephant dragged them and placed them on the work site. The group began in earnest, shaping the timber for the construction of a big rest house.

Magha’s Four Wives

Magha had four wives by the names of Sūjā, Sudhammā, Cittā and Nandā. Of these four, Sudhammā asked the chief carpenter the reason why Magha and his party were spending the whole day in the forest. The chief carpenter told her about the rest house construction project. Sudhammā requested him to arrange for her contribution in the project but he told her that Magha and his party had decided against contributions of any kind from their wives. Thereupon, Sudhammā bribed the chief carpenter with eight pieces of silver to make sure she could contribute to the project.

The chief carpenter agreed. He went to the village centre and loudly proclaimed to Magha and his party that it was time to start work for the day. When he was sure that everyone in the party was on his way to the forest, he said: “Boys, you go ahead. I have some business that is keeping me back.” He went in another direction and chose a tree fit for making a ridge-pole. He sent it to Sudhammā and said: “Keep this until I send someone for it.”

The construction project progressed from stage to stage: Collection of timber, site [946] clearing, foundation-work, structural frame and scaffolding were all ready and in place, except the rafters. At that juncture, the chief carpenter announced that to fix the rafters he needed a ridge-pole but that he didn’t have a piece of timber of a special kind for the purpose. The working party blamed the man for his forgetfulness and asked him where to find one at this belated stage. “Let us try and inquire at our kinsmen’s places,” said the chief carpenter. Magha and his party went into the village asking whether anyone had got some suitable piece of timber for making a ridge-pole.

Sudhammā said she had got one. The party of workers asked the price for it, but she said: “I don’t want any price, but let it be my contribution.” Magha scoffed at the idea. “Come men, let’s go,” he said, “this woman must not be allowed to contribute. We will get one from the forest.” So saying, they left the village.

Back at the work site, the chief carpenter, sitting on the scaffolding for fixing the ridge-pole, asked: “Where’s the timber for the ridge pole?” Magha and his friends explained the situation. The chief carpenter then looked up to the sky and said: “Young men, today is a very auspicious day; another equally auspicious day will not be around at least for another year. You have collected all the timber in this structure with so much trouble. If we were to leave it unroofed, it will rot as it is. Let Sudhammā have her contribution and share the result of the merit in the Deva realm. Please get the timber for the ridge-pole from her house.”

In the meantime, Sudhammā had an inscription made that read: “This is the Sudhammā Rest House,” carved on the lower surface of the ridge-pole which was wrapped up with a piece of new cloth. Magha’s men then came back and said: “Sudhammā, please bring the ridge-pole. Let things take their course. We shall now share the merit with you.” Sudhammā, in handing over the ridge-pole, warned them: “Don’t take off the cloth-wrapping until eight or sixteen rafters have been fixed to the ridge-pole!”

The builders obeyed her warning. They removed the cloth-wrapping on the ridge-pole only after it had been put in place, needing only to be nailed down. Then an observant villager, looking up the building, noticed the inscription. “What is written there?” A literate villager read it out to them: “It reads: ‘This is the Sudhammā Rest House.’ ”

At that, Magha and company protested loudly: “Remove that ridge-pole, men! We, who have laboured all along, have got none of our names on this building, whereas, Sudhammā, by putting in a piece of timber a cubit long got her name for the whole rest house.” But even while they were protesting, the chief carpenter nailed down all the fixtures at the ridge-pole, thus putting the finishing work.

The builders later on marked out three portions on the floor space of the big rest house: one for the king and his officers, one for the common people and one for the sick.

There were 33 flooring boards used in the building of the rest house, each assigned to one of Magha’s men. The elephant was given the instructions by Magha that whenever a guest arrived and sat on the board assigned to one of the 33 co-builders, the elephant was to take the guest to the house of that co-builder where the guest would get every care and attention. These instructions were satisfactorily followed by the elephant so that every guest who came to the rest house got food, lodging and massage services at the co-builders’ house for the day.

Contributions by Magha’s Family: 1) Magha had a coral tree planted not far away from the rest house. Beneath the tree, he laid a big stone slab; 2) Nandā, one of Magha’s wives, dug a big tank not far away from the rest house; 3) Cittā, another wife of Magha, created a garden in the vicinity; 4) Sūjā, the senior-most wife of Magha, was not interested in works of merit. She spent much of her time in front of the mirror, tending to herself in order to look beautiful. Magha said to her: “Now Sūjā and Sudhammā had the opportunity to contribute their mite in the building of the rest house; Nandā has a tank to her credit; and Cittā has created a garden. But you have done no meritorious deeds. Please do some good deed for the benefit of others. Sūjā replied: “My [947] lord, for whom did you perform these good deeds? Are your good deeds not mine also?” She was not interested. She went on her way, being concerned only about her beauty.

Magha lived a full lifespan and at the death of that existence he was reborn in the Tāvatiṁsa Realm as Sakka, lord of Devas. His 33 friends, at their death, were also reborn in Tāvatiṁsa Realm as Sakka’s close assistants.

Of the four wives of Magha, Sudhammā, Cittā and Nandā, at their death, were reborn as the three queens of Sakka. The senior-most wife of Magha, Sūjā, who did not listen to Magha’s advice, but spent her time embellishing herself, at her death was reborn as a paddy bird in a ravine.

Sakka’s Grand State

Sakka’s Vejayanta palace was 700 leagues high; the flag post on the top of it is 300 leagues high. As the result of planting the coral tree when he was Magha, the celestial coral tree, 300 leagues in diameter of foliage, with a trunk of fifteen leagues girth, and a height of 100 leagues, arose in Tāvatiṁsa Realm. For his former deed of laying a stone slab for the use of the public, there arose his majestic Paṇḍukambala rock throne of emerald colour which was 60 leagues in length, 50 leagues in width and 15 leagues in height.

Having previously donated timber for the construction of the rest house, the Sudhammā Assembly Hall, where the discussion of the Dhamma took place, arose in the Tāvatiṁsa Realm, much to the fame and honour of Queen Sudhammā.

Likewise, for her former donation for the public use of a tank, Nandā tank arose in the Tāvatiṁsa Realm, much to the credit of Queen Nandā; and for her donation for public use of a garden, Cittalatā Park, 60 leagues wide, appeared in Tāvatiṁsa Realm to perpetuate the name and fame of Queen Cittā.

Sakka sat at the Sudhammā Assembly Hall on a golden throne one league long, with a white umbrella three leagues wide held above him, surrounded by 33 assistants or celestial chieftains and three Deva queens, while 25 million celestial dancers kept Sakka and his queens entertained. His following comprised Devas of Catumahārājika and Tāvatiṁsa Realms.

Sūjā’s Story

Magha was glad that his three former wives in the human existence were now Deva queens but where had Sūjā been reborn? He reviewed the destiny of his former wife and saw that she was a paddy bird in a ravine. “Alas! This girl disregarded my words and is now having an ignoble existence,” Sakka said to himself, and he went to the place where Sūjā the paddy bird lived.

Sūjā recognized Sakka as Magha of her previous existence and she held down her face in despondency. “You foolish girl!” he scolded her, “you spent all your time preening yourself. And now you are afraid to look up to me. Sudhammā, Nandā, and Cittā are now Deva queens. Come with me and see our happy state.” So saying, he took her to Tāvatiṁsa Realm where she was put in the Nandā Park. He then resumed his seat on the golden throne at the Vejayantā Palace.

The Deva dancers asked Sakka: “Where have you been just now, Lord?” Sakka was reluctant to answer. But when pressed further by them, he told them the truth. He said that Sūjā, having been reborn a paddy bird in a ravine, had been brought back with him and that she was now staying at the Nandā Park.

The Deva dancers, who had been servants at Sūjā’s household in their past existence, went to the Nandā Park to see their former mistress. They poked fun at her funny appearance: “Look at Sūjā’s beak, it’s like a spike for hunting crabs!” Poor Sūjā was deeply hurt when [948] those girls, who had been her household servants in the human world and whom she had treated with disdain, were now so scornful of her. She entreated Sakka to send her back to her own place: “What use is there for me with these palaces glittering with gold and gems? This Nandā Park has no attraction for me. All beings feel at home only where they are born. Send me back to the ravine. That is where I belong.”

Sakka complied with her wish. Before leaving her at the ravine he asked: “Now, will you listen to my word?” And Sūjā replied: “Yes, I will, my Lord.” – “Then take upon yourself to observe the five precepts. Observe them well without the slightest flaw. I will then make you chief of those Devakaññā in two or three days.”

Sūjā, the paddy bird, was observing the five precepts when, two or three days later, Sakka came to test her virtue. He took the form of a fish and floated spine downwards in front of Sūjā in a stream. Thinking that it was a dead fish, Sūjā seized it by the head when its tail fluttered. Sūjā said: “Oh, it’s a live fish!” and let it go. Then Sakka standing in the sky, cried out: “Good! Good! You observe the five precepts well. For this virtuous conduct, I shall make you chief of the Devakaññā two or three days hence.”

Sūjā, as a paddy bird, lived a lifespan of 500 years. Since she would not eat live fish, she was mostly starving during that time. Although she was failing in her health due to starvation, she never breached the five precepts. At her death, she was reborn as the daughter of a potter in the city of Bārāṇasī.

Sakka reviewed the fate of Sūjā, the paddy bird, and seeing that she was now a potter’s daughter, he thought of helping her in life as it was not appropriate for him to take her to Tāvatiṁsa Realm straight from the potter’s house. So he turned himself into an old man selling golden cucumbers. He was not however selling them for any amount of money: “I will sell them only to those who have morality,” he said to the would-be buyers, who said: “Old man, we do not know what is meant by morality. Name your price for these.” But the old man insisted: “They will go only to those who observe morality.” The villagers said among themselves: “Let’s go, men, this old man is mad!” And so they left.

The potter’s daughter asked them: “You went to buy cucumbers. Where are the cucumbers?” – “Dear girl, that cucumber vendor is mad. He says he will sell his cucumbers only to those who observe morality. Perhaps he has got daughters who were fed on morality. But, as for us, we do not even know what morality means.”

On hearing this strange news, Sūjā rightly surmised that these golden cucumbers must have been meant for her only, so she went to the old man and said: “Father, give me the cucumbers.” – “My little girl, do you observe morality?” – “Yes, father, I observe morality well, without a flaw.” – “These solid gold cucumbers are for you then,” said the old man who was Sakka in disguise. After leaving the whole cart of golden cucumbers in front of the potter’s house, he returned to Tāvatiṁsa.

The potter’s daughter observed the five precepts throughout her life and, on her death, she was reborn as the daughter of the Asura Vepacitti. Thanks to the observance of morality in her two previous existences as a paddy bird and as a potter’s daughter, she possessed great beauty and charm. Asura Vepacitti planned to marry his daughter to a suitable husband, and called an assembly of Asuras.

Sakka reviewed the destiny of Sūjā again. He saw that Sūjā was now born as an Asura and that her marriage was being planned. “Now is my chance to get Sūjā.” He thought, and setting his mind on eloping with her, he went to the assembly of Asuras in the guise of an Asura. As he sat in the midst of the Asuras no one noticed the stranger. [949]

Asura Vepacitti handed his daughter a garland saying: “Choose the bridegroom by throwing this garland above the head of anyone you fancy.” Sūjā looked around and, on seeing Sakka in the guise of an Asura, she was inflamed with love, a love that had bound the two in many previous existences. “This is my bridegroom, my husband,” she declared, throwing the garland above Sakka’s head.

Thereupon, seizing Sūjā’s arm firmly, Sakka went up into the sky. Then only the Asuras know that it was Sakka and raised a cry: “Friends, hold him! Hold this old Sakka! He is our enemy. We will never give up Sūjā to this old Sakka.”

Asura Vepacitti asked his followers: “Who is it that has taken away my daughter?” – “My Lord, it is that old Sakka!” Then he said to his followers: “This Sakka is the most powerful person besides myself, so make way.”

Sakka succeeded in his amorous venture. He made Sūjā chief of the 25 million celestial dancers in Tāvatiṁsa. Thereafter, Sūjā said to her husband: “My Lord, I have no relatives here in Tāvatiṁsa. So take me wherever you go.” Sakka conceded to this wish.

The First Question on Envy and Stinginess

The Buddha had known the virtue of Sakka since the latter’s previous existence as Magha, the young man of Macala village. That was why he bethought himself: “Whatever question Sakka might like to ask, it will be of benefit to him; he is not going to ask unbeneficial questions. If I answer his questions, he will understand readily.” Then the Buddha replied to Sakka in verse:

Puccha Vāsava maṁ pañhaṁ, yaṁ kiñci manasicchasi,
tassa tasseva pañhassa, ahaṁ antaṁ karomi te.

Vāsava, lord of Devas, whatever question you may like to ask, put it to me. I, the teacher of the three worlds, will clear any doubts and uncertainties concerning your questions.

Having obtained the Buddha’s express consent, Sakka asked in verse his first question thus:

Venerable sir, all beings, whether Deva or human, Asura, Nāga, or Gandhabba, have an earnest desire to be free from enmity, danger, enemies, sorrow and anger. However, they live in enmity and danger amidst enemies, sorrow and anger. What is the factor that fetters them thus?

To that question the Buddha answered as follows:

Sakka, the Lord of the Devas, all beings, whether Deva or human, Asura, Nāga, or Gandhabba, have an earnest desire to be free from enmity, danger, enemies, sorrow and anger. However, they live in enmity and danger amidst enemies, sorrow and anger. This is due to envy (issā) and stinginess (macchariya).

Envy and Stinginess

Here envy (issā) means begrudging other’s well-being and status.

Stinginess, Miserliness or Meanness

Stinginess (macchariya) is also called meanness. It is a mean attitude concerning one’s own possessions.

Five Kinds of Stinginess or Meanness

1. “Living place,” may mean any living space for monastics, whether the whole monastic complex or a room or space allotted for residing in by day or by night. A monastic, who has a specific place to dwell, lives in comfort as a monastic and enjoys the four monastic requisites of food, robes, lodging, medicines. A stingy or mean monastic cannot agree to the idea of sharing his living place with some other monastic who fulfils his monastic obligations, big or small. If that other monastic happens to get a chance of living there, the stingy one is wishing that the newcomer leave soon. This attitude or state of mind is called stinginess or meanness about living quarters.

However, if the co-resident of a living place is quarrelsome, the unwillingness to share with him is not counted as stinginess.

2. Stinginess about one’s friends or followers. The relatives and lay supporters of a monastic form the subject of stinginess or meanness here. A stingy monastic wants to monopolise them. He does not wish any of them going to the monastery of another monastic or let them have any relationship between them and another monastic.

However, if the other monastic is of an immoral type (dussīla), the unwillingness to see that happen does not amount to stinginess. As immoral monastic is likely to debase his lay supporters; so the unwillingness to have relations with one’s own relatives and lay supporters is proper. It is stinginess only when that other monastic is a virtuous one.

3. Any form of gain includes the four monastic requisites, which are robes, alms food, dwellings and medicines. When, on seeing a virtuous monastic receiving the four requisites, a monastic harbours such thoughts as: “May that one be deprived of these gains,” this is stinginess or meanness about gain.

However, where the unwillingness to see another monastic receive the four requisites is justifiable, there is no evil of stinginess or meanness. It is justifiable where that other monastic is in the habit of misusing the four requisites, thus destroying the faith of the supporters, or if that monastic does not make proper use of them but hoards them without giving them away in time so that they turn unusable, having gone stale or gone to rot.

4. Beauty refers to personal appearance or attributes. Meanness regarding beauty means displeasure at another person’s good looks or attributes in the sense that no one must have the same good looks or the same good attributes as oneself. The mean monastic hates to discuss about other’s personal attractiveness or good name concerning morality, practice of austerity, or practice of Dhamma.

5. Dhamma is of two kinds: learning the canon (pariyatta-dhamma) and [952] attainment of the noble path culminating in paths, fruitions and Nibbāna (paṭivedha-dhamma). The latter is the property of noble ones (ariya) who are never stingy or mean about their insight knowledge. In fact they are desirous of sharing it with all beings: humans, Devas and Brahmas. They wish all beings to acquire the noble path they have gained for themselves. Therefore the expression stinginess about Dhamma can mean only stinginess or meanness about learning (pariyatta-dhamma). Here the meanness lies in not wanting other people to know what one has acquired by learning the difficult and obscure passages in the Pāḷi text and its commentaries. One wishes to remain the sole authority in the matter of learning.

However, the unwillingness to share the book knowledge may be justified on two counts: 1) Where the learner’s integrity is doubtful while the purity of the Dhamma needs to be safeguarded; 2) where the value of the Dhamma is carefully considered and the type of person needs to be saved in his own interest.

These two exceptions need to be understood properly.

Stinginess exists in the case of a teacher where he is afraid that his pupil might outshine him, or excel him in the interpretation of the Dhamma, and so withholds the learning.

Evil Consequences of Stinginess

Or, explained in another way:

Envy

Envy arises from consideration of other people’s property. Stinginess arises from consideration of one’s own property. Since the object of thought differs, envy and stinginess cannot arise together.

In the world enmity, punishment and antagonism between persons arise due to envy and stinginess which are two evil fetters. These fetters are eliminated only by Stream-entry (Sotāpatti-magga). Unless envy and stinginess have been eliminated by Stream-entry knowledge, people’s wish for freedom from enmity and so on will never be fulfilled; they will live miserably surrounded by enmity and so on. This is the explanation to the Buddha’s answer to the first question. Why is it that all beings live in enmity and danger amidst enemies, sorrow and anger although they have an earnest desire to be free from them?

On hearing the Buddha’s answer Sakka was delighted and said: “Venerable sir, that indeed is so. Fortunate One, that indeed is so. Having learnt the Fortunate One’s answer, all my doubts are cleared, all uncertainties have left me.”

The Second Question on Envy and Stinginess

After receiving with delight the Buddha’s answer, Sakka put his next question thus: “Venerable sir, what is the cause of envy and stinginess? What is their origin? What is their genesis? What is their source? When what factor is present, do envy and stinginess arise? When what factor is not present, do envy and stinginess not arise?”

To this question the Buddha replied as follows: “Sakka, the Lord of the Devas, envy and stinginess have objects, like living beings or conditioned formations that one likes and objects that one dislikes as their cause, as their origin, as their genesis, as their source. When objects that one likes and objects that one dislikes are present, envy and stinginess arise. When objects of like and dislike are not present, envy and stinginess do not arise.”

Stinginess arises on account of objects that one likes. Envy arises on account of objects that one dislikes. In another mode of explanation, both envy and stinginess arise out of likes and dislikes. This will be elucidated as follows: For a monastic, a co-resident pupil or some living thing of his fancy may be there as an object of his liking. For a lay person, there are his children and his possessions, such as elephants, horses or cattle, which are objects of his liking. When the monastic or the lay person is away from them, even for a short time, he feels uneasy. When the monastic or the lay person sees someone else having similar objects, there arises in that monastic or lay person envy against the other person. If some other person were to come and ask that monastic or lay person to loan him that favourite pupil of the monastic, or the children or elephant or horse of the lay person, for some purpose, even for a short time, the monastic or lay person would refuse, saying: “I cannot loan him to you. He will get tired or feel bored.” In this manner, there arises both envy and stinginess on account of some object of one’s liking.

Again, for monastics, there are monastic requisites, such as alms bowl or robes, which are objects that he likes. For lay persons, there are various possessions, such as clothing and ornaments, which are objects that he or she likes. When that monastic or lay person sees someone else having similar objects of that other person’s liking, that monastic or lay person has an evil thought: “Oh it would be well if that person did not have those agreeable things!” This is envy. If someone were to ask that monastic or lay person to loan, for a short time, that property of his fancy, the monastic or lay person would refuse, saying: “Ah! That is not possible. I value that thing so much that I very seldom use it myself.” This is how an object of one’s liking gives rise to stinginess.

Furthermore, whether for a monastic or a lay person, there are persons or things such as a wayward pupil or child, or an inferior article in his or her possession. Although those persons and things are actually not likeable persons or things, yet, due to the deluding nature of defilements, these very persons and things become objects of their liking. That monastic or lay person feels satisfaction about those persons or things. “Who else can have such valuable assets?” they think. Thus entertaining thoughts of self-admiration on account of greed (lobha) for these possessions, envy, the evil desire to deny others of those kinds of possessions, arises. This is envy that springs from self-esteem and that arises due to the likelihood or possibility of other persons coming into possession of the kind of things one possesses.

In another way: As in the aforesaid case where one entertains thoughts of self-admiration on account of greed for their possessions of no intrinsic worth, one wishes: “May that person not have those things!” Thus envy arises. This is envy that springs from what other people already possess.

The Third Question on Like and Dislike

Sakka received with delight the Buddha’s answer and asked the next question: “Venerable sir, what is the cause of like and dislike? What is their origin? What is their genesis? What is their source? When what factor is present, do [955] like and dislike arise? When what factor is not present, do like and dislike not arise?”

And the Buddha answered thus: “Sakka, the Lord of the Devas, like and dislike have greedy craving (chanda-taṇhā) as their cause, as their origin, as their genesis, as their source. When greedy craving is present, like and dislike arise. When greedy craving is not present, like and dislike do not arise.”

Five Kinds of Craving

Greedy craving causes likes or dislikes. When one gets what one craves for, one likes and has a fondness for the thing acquired. When one fails to get what one craves for, one hates that object of one’s craving, and dislike arises in him.

The Fourth Question on Greedy Craving

After listening with delight to the Buddha’s answer, Sakka put his next question thus: “Venerable sir, what is the cause of greedy craving (chanda-taṇhā)? What is its origin? What is its genesis? What is its source? When what factor is present, does craving arise? When what factor is not present, does craving not arise?”

The Buddha gave the answer: “Sakka, the Lord of the Devas, greedy craving has deliberation (vinicchaya-takka) as its cause, as its origin, as its genesis, as its source. When there is deliberation (vinicchaya-takka), greedy craving arises. When there is no deliberation, greedy craving does not arise.”

A decision influenced by craving cannot come to a judgment as to good or bad, agreeable [956] or disagreeable. That is because, as the saying goes, one man’s food is another man’s poison. For example, an earth-worm is a delicacy for certain rulers of the remote regions whereas it is nauseus to those of the middle region or kingdoms. Venison is a delicacy for rulers of the middle region whereas it is disagreeable to those of the remote regions. Decisions influenced by craving are not correct decisions. After having acquired something, whether it relates to a visible object, a sound, an odour, a taste, a tangible object, one considers how much will go to others and how much will be kept for oneself. This manner of making a decision is the function of deliberation (vinicchaya-vitakka).

Where one makes up one’s mind about something that has been acquired after deliberating on it, and becomes attached to whatever is decided on by oneself, craving arises in respect of that object. That is the explanation of the Buddha’s answer that deliberation is the cause of greedy craving.

The Fifth Question on Deliberation

Having learnt with great satisfaction the Buddha’s answers, Sakka put another question thus: “Venerable sir, what is the cause of deliberation (vinicchaya-vitakka)? What is its origin? What is its genesis? What is its source? When what factor is present, does deliberation take place? When, what factor is not present, does deliberation not take place?”

And the Buddha replied: “Sakka, Lord of the Devas, deliberation has illusory perceptions (saññā) associated with proliferation (papañca-dhamma), which tends to prolong Saṁsāra, as their cause, as their origin, as their genesis, as their source. When there are illusory perceptions, deliberation takes place. When there are no illusory perceptions, deliberation does not take place.”

The Sixth, Seventh, and Eighth Questions on Meditation

Then having learnt with much delight the Buddha’s answer, Sakka asked further: [957] “Venerable sir, by what practice does a monastic destroy the proliferating perceptions (sañña-papañca), and get to Nibbāna where all perceptions cease?”

Contemplation of Sensations

1. Sakka, the Lord of the Devas, I have said earlier: ‘I declare that mentally agreeable sensations are of two types: that which should be resorted to, and that which should not be resorted to.’ The reason for this statement is this: If you understand that in resorting to a certain pleasant sensation, demeritoriousness increases and meritoriousness decreases, you should not resort to that pleasant sensation. Mentally agreeable sensations that tend to increase demeritoriousness and decrease meritoriousness should not be resorted to. The same should be understood to apply to the two other kinds of sensation.

Of the two types of mentally agreeable sensation, if you understand that in resorting to a certain pleasant sensation, demeritoriousness decreases and meritoriousness increases, you should resort to that mentally agreeable sensation. Mentally agreeable sensations that tend to decrease demeritoriousness and increase meritoriousness should be resorted to. The same should be understood to apply to the two other kinds of sensation.

Of the type of mentally agreeable sensations that should be resorted to, there is one that arises together with initial application of the mind and with sustained application of the mind (savitakka-savicāra-somanassa); and there is also the one that arises without initial application of the mind and without sustained application of the mind (avitakka-avicāra-somanassa). Of these two the one without sustained application of the mind (avitakka-avicāra-somanassa) is superior.

Sakka, the Lord of the Devas, it is for this reason that I have said: ‘I declare that mentally agreeable sensations are of two types: that which should be resorted to, and that which should not be resorted to.’

2. Sakka, the Lord of the Devas, I have said earlier: ‘I declare that mentally disagreeable sensations (domanassa-vedanā) are of two types: that which should be resorted to and that which should not be resorted to.’ The reason for this statement is this: If you understand that in resorting to a certain mentally disagreeable sensation, demeritoriousness increases and meritoriousness decreases, you should not resort to that unpleasant sensation.

Of those two types of mentally disagreeable sensations, if you understand that in resorting to a certain unpleasant sensation, demeritoriousness decreases and meritoriousness increases, you should resort to that unpleasant sensation.

Of the types of mentally disagreeable sensations that should be resorted to, there is the one that arises together with initial application of the mind and with sustained application of the mind (savitakka-savicāra-domanassa); and there is one that arises without initial application of the mind and without sustained application of [958] the mind (avitakka-avicāra-domanassa). Of these two, the one without initial application of the mind and without sustained application of [958] the mind is superior.

Sakka, the Lord of the Devas, it is for this reason that I have said: ‘I declare that there are two types of mentally disagreeable sensations that which should be resorted to, and that which should not be resorted to.’

3. Sakka, the Lord of the Devas, I have said earlier: ‘I declare that mentally neutral sensations (upekkhā-vedanā) are of two types: that which should be resorted to, and that which should not be resorted to.’ The reason for this statement is this: If you understand that in resorting to a certain mentally neutral sensation, demeritoriousness increases and meritoriousness decreases, you should not resort to that mentally neutral sensation.

Of those two types of mentally neutral sensations, if you understand that in resorting to a certain mentally neutral sensation, demeritoriousness increases and meritoriousness decreases, you should not resort to that neutral sensation.

Of those two types of mentally neutral sensation, if you understand that in resorting to a certain mentally neutral sensation, demeritoriousness decreases and meritoriousness increases, you should resort to that neutral sensation.

Of the type of mentally neutral sensations that should be resorted to, there is one that arises with initial application of the mind and with sustained application of the mind (savitakka-savicāra-upekkhā); and there is also one that arises without initial application of the mind and without sustained application of the mind (avitakka-avicāra-upekkhā). Of these two, the one that arises without initial application of the mind and without sustained application of the mind is superior.

Sakka, the Lord of the Devas, it is for this reason that I have said: ‘I declare that mentally neutral sensations are of two types: that which should be resorted to, and that which should not be resorted to.’

Sakka, the Lord of the Devas, a monastic, who practises thus, is one who works for the extinction of proliferating perceptions, the group of perceptions associated with the proliferation factor (papañca) that leads to Nibbāna where all perceptions cease.”

When the Buddha answered thus giving an analytical exposition of meditation of sensation, Sakka was delighted and said, expressing his approval: “Venerable sir, that indeed is so. Fortunate One, that indeed is so. Having learnt the Fortunate One’s answer, I am rid of all doubts about this question, all uncertainties have left me.”

In the present question, Sakka asks the Buddha about the practice that leads to Nibbāna in a subjective manner. The Buddha answers in an objective way about the three kinds of sensation, that is, the method of insight-development through contemplation of agreeable (somanassa-vedanā), disagreeable (domanassa-vedanā) and neutral sensations (upekkhā-vedanā). Since the Buddha’s answer consists of contemplation of three sensations, the commentary speaks of three questions: Questions about agreeable sensations (somanassa-paṇhā), questions about disagreeable sensations (domanassa-paṇhā), and questions about neutral sensations (upekkhā-paṇhā), one on each of the three sensations.

The question asked by Sakka was: “By what practice does a monastic work towards Nibbāna?” The Buddha does not give a straight answer, such as: “In this way, a monastic practices the way leading to Nibbāna.” Instead he replied: “Sakka, agreeable sensations are of two types: that which should be resorted to, and that which should not be resorted to.” This might strike as incongruent to those not conversant with the Buddha’s various methods of teaching.

The commentary elucidates this problem in the following way: [959] In this sixth question of Sakka, is the Buddha’s answer relevant to Sakka’s question, one might ask? The answer: Yes, it is.

And the explanation is this: Sakka asks subjectively about a practice towards attaining Nibbāna. It is a personal question. The Buddha gives the answer to suit the temperament of Sakka for working towards Nibbāna. The answer revolves around contemplation of the mind, which is suited to Sakka’s mental make-up. The Buddha opens up the subject of meditation of mental phenomena with contemplation on the three kinds of sensations. Therefore, the answer is a relevant answer.

To expand this: For Devas, the mind is a more appropriate subject for contemplation than the body. Amongst the mental aggregates, sensations are the most vivid to perceive. The physical composition of Devas is more subtle than that of human beings. Being a result of superior deeds (kamma), their digestive capacity is also remarkably greater than that of human beings so that very rich Deva nutriment can easily be digested. This means a need for regular feeding. When a Deva misses a meal, he feels the pangs of hunger very acutely. In fact, it can lead to dissolution of the body like a lump of butter placed on a heated slab.

This shows that, to a Deva, the truth of painful sensation (dukkha-vedanā) is very easy to perceive. Similarly, pleasant sensation is due to superior kinds of Deva; pleasures that may be indulged in to greater and greater degree are also easy to perceive. This also holds true for neutral sensation (upekkhā-vedanā) which is peaceful and wholesome. That is why the Buddha chooses the contemplation of the three kinds of sensations, agreeable sensations, disagreeable sensations and neutral sensations as a suitable practice for Sakka.

This will be elaborated further: There is meditation for insight (vipassanā) into the physical aspect of one’s body and meditation for insight (vipassanā) into the mental aspect of one’s body. Of these two main methods, the Buddha prescribes the former to those who have the capacity to perceive physical phenomena. It may be taught briefly or in an elaborate way. Usually, the essential nature of the four primary elements is taught in detail as the meditation subject (catu-dhātu-vavatthāna-kammaṭṭhāna) on physical phenomena. To those who have the innate capacity to perceive mental phenomena, a suitable subject on mental phenomena is taught. In such a case, the physical basis of the mind has to be contemplated first before proceeding to the contemplation of mental phenomena. In the case of Sakka too, this was the procedure: physical phenomena was first touched upon briefly. However, in the recorded text of the teaching that preliminary aspect is not specified and the discourse on mental phenomena alone is recorded.

With Devas, mental phenomena are better perceived. So the three kinds of sensation are taught first. When mental phenomena is contemplated at the outset, there are three approaches:

The three approaches are adopted only at the initial stage of meditation. Once the nature of mental phenomena is grasped and when the impermanence (anicca), suffering (dukkha) and unsubstantiality (anatta) of mental phenomena is contemplated upon, all mental phenomena are comprehended. To explain this further:

Comprehending Contact

1. Contact, sensation, perception, volition, and consciousness are a group of five key mental concomitants that arise together. In the discussion on the three types of yogis, the one who vividly perceives contact (phassa) between mind and matter does not comprehend contact alone. Rather, he comes to realize the sensation (vedanā), which experiences the contact, is also there; that perception (saññā), which perceives the object of contemplation, is also there; that volition (cetanā), which brings into play all associated mental factors, is also there; that consciousness (viññāṇa), which cognizes the object of contemplation, is also there. Thus the five closely related mental factors headed by contact are comprehended.

2. The yogi, who perceives sensation, does not comprehend sensation alone. Rather, he comes to realize that, along with the arising of that sensation, there arises contact between the mind and the physical phenomena under contemplation; he also realizes that there also arises perception which perceives it; that there also arises volition which motivates the associated mental factors; and that there also arises consciousness which cognizes the object of contemplation. Thus the five mental factors headed by contact are comprehended.

3. The yogi, who perceives consciousness, does not comprehend consciousness alone. Rather, he understands that besides the consciousness, there also arises contact whereby the mind meets the object of contemplation; that there also arises sensation which experiences the contact; that there also arises perception which perceives the object; and that there also arises volition that motivates the associated mental factors. Thus the five mental factors headed by contact are comprehended.

Having comprehended contact and its four associated mental factors (phassa-pañcamaka), the yogi contemplates on what is the basis of their arising. Then he discerns that the five mental factors have the corporeal body as their basis. The body, in the ultimate sense, is the corporeality that has arisen, made up of the primary four elements (bhūta-rūpa) and secondary elements (upādāya-rūpa). Thus, the truth that contact and its associating four mental factors arise dependent on the body is understood. The basis, where the mental factors arise, is seen in its reality as physical phenomena or matter (rūpa); and that the five associated factors headed by contact is mental phenomena or mind (nāma); and that there is just mind and matter (nāma-rūpa) and nothing else. Between the two interrelated phenomena, matter comprises the aggregate of corporeality; mind comprises the four mental aggregates. Thus, there are just the five aggregates (khandha). Indeed, there is no aggregate apart from mind and matter; there is no mind or matter apart from the five aggregates.

The yogi then contemplates: “What is the cause of the arising of the five aggregates?” He understands fundamentally and truly that the five aggregates arise due to ignorance (avijjā), craving (taṇhā) and deeds (kamma). Thus, he understands that the continued phenomenon of the five aggregates is the effect of this cause: Ignorance, craving and deeds, and that apart from cause and effect there is nothing that can truly be called a person or a being, and that all are aggregates of conditioned phenomena. Thus, having comprehended that mind and matter arise from a cause, the yogi continually contemplates on the impermanence, suffering, and non-self (anicca, dukkha, anatta) of mind and matter, thereby gaining insight into the mind-matter complex stage by stage. This effort and its rewards indicate strong insight (balava-vipassanā).

The yogi, who has advanced to this high level of insight, becomes very eager to attain the paths and fruitions. He strives for the development of insight, encouraging himself with the thought: “I am going to achieve the paths, fruitions and Nibbāna even today.” When four appropriate factors: weather, associates, food, and discourse that are conducive to his Awakening are present together, he attains path-knowledge. And even at one sitting of meditation, the culmination of insight development may be realized and he becomes an Arahat.

In the above manner, the Buddha has already shown how a yogi, to whom contact is [961] comprehended, or sensation is comprehended, or consciousness is comprehended, may gain Awakening through proper insight development.

In the Discourse about Sakka’s Questions the Buddha discourses on contemplation of mental phenomena, concentrating on sensation (vedanā) as the meditation subject appropriate for Sakka. This is so because Devas, including Sakka, will not find either contact (phassa) or consciousness (viññāṇa) as comprehensible as sensation (vedanā). Therefore, sensation is an appropriate subject of meditation for Devas for gaining insight into mental phenomena.

To explain this further: The arising of pleasant sensation (sukha-vedanā) and unpleasant sensation (dukkha-vedanā) is very evident. When pleasant sensation arises, the whole body is permeated with it. One gets excited. There is a feeling of ease, as if being fed with butter refined 100 times over, or being applied on the skin with oil refined 100 times over, or relieving heat by taking a bath with cool clear water contained in 1,000 pots. It causes the person who experiences it to exclaim: “Oh! This is pleasant, really pleasant!”

When unpleasant or painful sensation arises also, it pervades the whole body causing great agitation and discomfort. It is as though lumps of red hot iron were inserted into the body, or as though molten iron were poured down over one’s body, or as though a bundle of burning faggots were thrown into a forest of dried trees and grass. It causes the person experiencing it to groan painfully: “Oh! This is painful, really painful!” Thus, the arising of pleasant sensation and unpleasant sensation is quite evident.

This is not the case with neutral sensation (upekkhā-vedanā), which is not so evident. It is as though hidden by darkness. In the absence of any pleasant sensation or painful sensation, the yogi can only use his reason to understand the neutral sensation which is neither-pleasant-nor-unpleasant. It is like a hunter chasing a deer, making a reasoned guess where the deer’s hoof prints appear at one end of a slab of rock as ascending it, and appear at the other end while descending therefrom, and coming to the conclusion that the deer must have walked across the rock. Where pleasant sensation has been clearly noted in the yogi’s awareness, and later unpleasant sensation also has been clearly noted, the yogi can, by applying his reason, judge that during the moments when two kinds of sensation are not felt, there has arisen in him a neutral sensation that is neither-pleasant-nor-unpleasant. In this way the yogi comprehends neutral sensation (upekkhā-vedanā).

Thus, the Buddha first taught Sakka contemplation of physical phenomena and then proceeded to the subject of the three sensations as a method of contemplating mental phenomena. This method, whereby a discourse on the contemplation of physical phenomena is followed by a discourse on the three sensations as a meditation subject, is a common method used by the Buddha to suit the hearer in each situation. It can be found, besides the present discourse to Sakka, in many other discourses, including: the Long Discourse about Steadfast Mindfulness (Mahā-sati-paṭṭhāna-sutta, DN 22), the Discourse about the Ways of Attending to Mindfulness (Sati-paṭṭhāna-sutta, MN 10), the Short Discourse on the Destruction of Craving (Cūḷa-taṇhā-saṅkhaya-sutta, MN 37), the Long Discourse on the Destruction of Craving (Mahā-taṇhā-saṅkhaya-sutta, MN 38), the Short Discourse giving an Elaboration (Cūḷa-vedalla-sutta, MN 44), the Long Discourse giving an Elaboration (Mahā-vedalla-sutta, MN 43), the Discourse to Ratṭhapāla (Raṭṭhapāla-sutta, MN 82), the Discourse to Māgaṇḍiya (Māgaṇḍiya-sutta, MN 75), the Discourse giving an Analysis of the Elements (Dhātu-vibhaṅga-sutta, MN 140), the Discourse on what is Conducive to the Imperturbable (Āneñja-sappāya-sutta, MN 106) and the whole of the Thematic Discourses about Feeling (Vedanā-saṁyutta, SN 36).

The commentary says: “In the Discourse about Sakka’s Questions (Sakka-pañha-sutta), meditation on the physical phenomena, being simply an object of sensation, is not expressly mentioned. Probably this is why it is not on record in the Pāḷi text.” This statement is rather terse and obscure. Its purport will, therefore, be brought out here: The commentary means: “The Fortunate One taught Sakka and other Devas contemplation of physical phenomena first and then proceeded with contemplation of mental phenomena through the three sensations which was the way they could understand the Dhamma, considering their capacity to comprehend.” This statement might be challenged by certain persons pointing out the fact that there is no mention in the text that the Buddha taught contemplation of physical phenomena to Sakka. The answer lies in the fact that Devas are highly perceptible to mental phenomena, and among all mental phenomena, sensation is best understood by them. It is the Buddha’s method in teaching those with a strong capacity to understand mental phenomena, to make a preliminary [962] discourse on physical phenomena just to provide a grounding for understanding mental phenomena, on which latter subject he would dwell at length. In the present case, Sakka and his company had a strong capacity to understand mental phenomena and so the Buddha mentioned physical phenomena simply as an object of sensation, showing them what constitutes physical phenomena. And having stated it in a most brief manner, the Buddha taught the three kinds of sensation in an elaborate manner. Therefore, it must be noted that physical phenomena forms just a preliminary subject as object of sensation, and hence this is not recorded in the text. This is the purport of the terse commentarial statement referred to above.

The Story of the Elder Mahāsīva

Monastics should also practice the meditation of sensations, or feelings, but if, even after very rigorous practice, a monastic still does not attain the Arahat fruition, despondency sets in his mind. He reflects: “Alas, I am still not one of those who are invited to assemble at the yearly congregation where the Invitation of the Pure (Visuddhi-pavāraṇā) is performed.” He feels very sad like the monastic elder Mahāsiva of Gāmantapabbhāra, and tears may flow down his face.

In Śrī Laṅkā, there once lived a monastic elder named Mahāsīva who had eighteen groups or sets of monastics learning at his feet. Thirty thousand of his pupils had become Arahats under his tutorship. One of the 30,000 Arahats thought to himself: “I have acquired infinite qualities in terms of morality, and so on. How about the qualities attained by my teacher Mahāsīva?” And he knew that his teacher was still a worldling. He reflected thus: “Alas, our teacher Mahāsīva has been the support of others, but is not the support for himself. I will now admonish our teacher.” So thinking, he travelled through psychic power in the air, descended near the elder’s monastery, and went to Mahāsīva, who was sitting in a secluded place. He made obeisance to the teacher and sat down at a suitable distance.

The teacher said to this pupil: “Observer of the ascetic practice of eating from one bowl only, what calls you here?”

The pupil said: “Venerable sir, I come to learn from you a discourse of appreciation (anumodanā) for use at an offering ceremony.” [966]

“It is not possible to learn it here, friend.”

“May I learn it at the place where you usually stop and consider the direction you should make for the day’s alms gathering?”

“Other monastics will be putting their questions to me there.”

“May I learn it on the alms round?”

“There too, other monastics will be putting their questions.”

“May I learn it where the venerable elder robes himself fully with the upper robe, or while rearranging the robes for going into the village, or where the alms bowl is made ready for alms gathering, or at the place of taking the gruel meal at the rest house after the alms round?”

“At those places, monastic elders will be asking questions to clear up their doubts concerning the commentarial literature.”

“May I ask you on your return from the alms round?”

“Then also other monastics will be asking questions.”

“May I ask on the way from the village to the monastery?”

“Then also other monastics will be asking questions.”

“May I ask after your meal at the monastery? Or at the place of seclusion when the venerable elder washes his feet? Or at the time the venerable elder washes his face?”

“At those times, also other monastics usually ask questions, friend. From this time till the next day’s dawn, there are monastics coming to me endlessly without a moment’s break, friend.”

“May I then ask at the time the venerable elder is cleaning his teeth and washing his face?”

“Impossible friend, other monastics will be asking their questions.”

“May I ask when the venerable elder enters the monastery and sits there?”

“Then also, there will be other monastics asking questions.”

“Venerable sir, as a matter of fact, there should be a moment to spare when the venerable elder sits in meditation in the monastery after having washed his face, during the moments of shifting the sitting posture for three or four times. From what the venerable elder says, would there be no time to die too? Venerable sir, you are like the leaning board providing others support, but not being one’s own support. My real purpose in coming to you is not to learn a discourse from you.” So saying, he disappeared.

Mahāsīva Retires into the Forest

Ven. Mahāsīva then saw the real purpose of that monastic’s visit: “This monastic does not want to learn the teaching. He came here to admonish me. But this is not the time for me to go out into seclusion in the forest. I must wait till morning,” he said to himself. He made ready to leave with his bowl and robes which he kept handy. He taught the whole day and the first and middle watches of the night. When, in the third watch of the night, one of the pupils was leaving, he slipped out together with him, letting everyone think he was one of the pupils. Other pupils awaiting the next class thought that the teacher was out to answer the call of nature. The student monastic who went out together also took the teacher for a co-student.

Ven. Mahāsīva was confident that the Arahat fruition should not take more than a few days to attain, and he would come back from forest seclusion after becoming an Arahat. So he did not bid farewell to his pupils when he left the monastery on the thirteenth day of Visākha, and went to a cave known as Gāmantapabbhāra, a cave which was in the vicinity of a village. By the full moon day, he had not became an Arahat. “I thought I could attain the Arahat fruition in a few days,” he thought, “but the Rains Retreat (Vassa) period has arrived. I will spend the Rains Retreat (Vassa) here and will accomplish my task by the end of the Rains Retreat (Vassa), by the Invitation day (Pavāraṇā).” So, regarding three months as though it were three days, he went into ardent practice. But at the end of the [967] three months he was still unable to attain the Arahat fruition. Mahāsīva reflected: “I had come here hoping to attain the Arahat fruition in three days, but three months have passed without my attaining it. My fellow monastics have joined the Saṅgha congregation of Arahats now.” He felt miserable and tears streamed down his face.

Then he pondered: “Perhaps I have been indulgent: I have alternated the four bodily postures: lying, sitting, standing and walking, in my meditation work. I will now renounce the lying posture and will not wash my feet until I attain the Arahat fruition.” So he put away his cot in a corner and resumed meditation. Another Rains Retreat (Vassa) passed by, and no Awakening was at hand. Each Rains Retreat (Vassa) ended not with Awakening but with tears, tears of noble desire unfulfilled. In this way, 29 years marked by 29 assemblies of the Arahats at the end of each Rains Retreat went by.

Young boys from the village noticed the ruptures that had developed on both of the Mahāsīva’s feet and they tried their best to patch them up with thorns. Then they joked among themselves: “Oh, how I envy those ruptured feet.”

A Devakaññā Comes to the Rescue

On the full moon day, in the month of the October (Assayuja), in the thirtieth year of his ardent practice, Mahāsīva sat leaning against a board and took stock of the situation. “I have been trying for 30 years, and the Arahat fruition is still beyond my reach. Clearly, Awakening is not for me in this life. How I miss the opportunity of attending to the congregation of Arahats together with my fellow monastics.” An unpleasant sensation (domanassa-vedanā) overwhelmed him. Tears came rolling down his face.

At the time, a Devakaññā stood before him sobbing. The monastic elder asked: “Who is there weeping?”

“I am a Devakaññā, venerable sir.”

“Why do you weep like this?”

“Venerable sir, I think weeping is the way to attainment of path and fruition and I am weeping following your example in the hope of attaining one path and fruition or two.”

At this, the old monastic’s pride was rudely shaken. He said to himself: “Now, Mahāsīva, you have made yourself the laughing-stock of a young Devakaññā. Does it become you?” A strong feeling of spiritual urgency (saṁvega) overtook him. He redoubled his endeavour and soon became an Arahat along with the four discriminative knowledges (paṭisambhidā-ñāṇa).

Now that he felt relaxed mentally, he thought of stretching himself awhile. He cleaned up his cot, filled his water pots, and sat at the head of the walkway, reminding himself of the need to wash his feet that he had neglected for these 30 years.

Sakka Washes Mahāsīva’s Feet

Ven. Mahāsīva’s pupils remembered their teacher in the thirtieth year of his departure and saw by their special powers that he had become an Arahat. Knowing what had crossed in the teacher’s mind, they said: “It is ridiculous to let our teacher trouble himself to wash his own feet while pupils like ourselves are living.” Thinking thus, all 30,000 Arahat-pupils travelled in the direction of the cave where Ven. Mahāsīva was sitting, all of them vying with one another to get the opportunity of washing their teacher’s feet.

Ven. Mahāsīva however insisted that he must do the job, which he had neglected for 30 years himself. At that juncture, Sakka thought to himself: “The monastic elder is insisting on washing his feet himself, refusing to have them washed by his 30,000 Arahat pupils. It is absurd that the revered one should bother to wash his own feet while a lay supporter like myself is living. I will go there and do the job.” He took his Queen Sūjā with him and appeared at the scene. Putting his queen in front, he announced to the 30,000 Arahat monks: “Make way, venerable sirs, a woman is coming.” He then made obeisance to Ven. Mahāsīva and sat squatting before him, and said: “Venerable sir, let me wash [968] your feet.”

“Sakka of the Kosiya clan, I have left my feet unwashed for 30 full years. Human bodies smell bad by nature. The smell is so pungent that even for a Deva staying 100 leagues away from a human body, its smell is as obnoxious as carrion tied around his neck. So leave the washing to me.”

Sakka replied: “Venerable sir, as for us the natural smell of the human body is obscured by the fragrance of your morality, which rises beyond the sense sphere Deva realms (kāmāvacara) and reaches the topmost realm of the Brahmas. Venerable sir, there is no fragrance that surpasses the fragrance of morality. Your morality has compelled us to render personal service to you.” Then Sakka took firm hold of the elder’s ankle with his left hand and washed his soles with his right hand till they glowed like the soft soles of a child. After doing this personal service to the elder, Sakka made obeisance to him and returned to his celestial abode.

In this way, a yogi, who finds himself unable to become an Arahat, feels, as in the case of Ven. Mahāsīva: “Ah, how I miss the opportunity of holding congregation with fellow monastics who are Arahats.” He becomes despondent suffering disagreeable sensations (domānassa-vedanā). When he attains meditation or insight knowledge or path and fruition as the outcome of, or caused by, that unpleasant feeling which he considers either as associated with initial application of the mind and sustained application of the mind, or not associated with initial application of the mind and sustained application of the mind. Such attainment is called, figuratively, unpleasant sensation with initial application of the mind and sustained application of the mind, or unpleasant sensation without initial application of the mind and sustained application of the mind. It should be noted that the Buddha termed these attainments as figures of speech, taken from the point of view of result or that of cause.

Thus, according to the yogi’s view of the unpleasant sensation, either as associated with initial application of the mind and sustained application of the mind, or as not associated with initial application of the mind and sustained application of the mind, when in due course the unpleasant sensation leads to meditation or insight knowledge, or the paths and fruitions, these attainments are called, figuratively, unpleasant sensation with initial application of the mind and sustained application of the mind, or unpleasant sensation without initial application of the mind and sustained application of the mind.

In this context, where a monastic contemplates the meditation, whether neighbourhood absorption (upacāra-jhāna) or the first absorption (paṭhama-jhāna), called unpleasant sensation with initial application of the mind and sustained application of the mind (savitakka-savicāra), as impermanent, suffering and unsubstantial, he considers: “Where does this unpleasant sensation originate?” He comes to understand that it has its origin in the body as its base. From this understanding, he progresses, stage by stage, to Awakening.

If there is another monastic who contemplates the second absorption (dutiya-jhāna), the third absorption (tatiya-jhāna), etc. which are called unpleasant sensation which is not associated with initial application of the mind and sustained application of the mind (avitakka-avicāra), as impermanent, suffering and unsubstantial, by stages he becomes an Arahat.

In the above two cases, both have unpleasant sensation as the object of insight meditation but the unpleasant sensation, which is not associated with initial application of the mind and sustained application of the mind, is superior to the unpleasant sensation which is associated with initial application of the mind and sustained application of the mind. Regarding the insight knowledge gained from the meditation also, the former is superior to the latter. Regarding the fruition of the final path-knowledge (Arahatta-phala) also, the former is superior. That is why the Buddha says that, of the two types of unpleasant sensation, the one that is not associated with initial application of the mind and sustained application of the mind is superior. These are points to note concerning unpleasant sensation (domanassa-vedanā). [969]

3. The neutral sensation (upekkhā) which tends to increase demeritoriousness and decrease meritoriousness, and is therefore not to be resorted to, means home-dependent neutral sensations (geha-sita-upekkhā). It means strong attachment to sense-pleasures. When some agreeable object arises at the six doors: the eye, ear, nose, tongue, body and mind, one is unable to overcome the defilements and falls prey to that sense object just as a fly is caught by a piece of jaggery. One who relishes sense-pleasures is imprisoned by them.

Repeated resort to home-dependent neutral sensations tends to increase demeritoriousness and decrease meritoriousness. That is why the Buddha said that home-dependent neutral sensations should not be resorted to.

The neutral sensation which tends to decrease demeritoriousness and increase meritoriousness, and should, therefore, be resorted to, means neutral sensations that depend on renunciation (nekkhamma-sita-upekkhā). It is a neutral attitude to both agreeable and disagreeable objects arising at the six sense spheres: the eye, ear, nose, tongue, body, and mind. Agreeable sense objects are not attached to. Disagreeable objects do not cause anger or vexation. Neither-agreeable-nor-disagreeable sense objects do not cause delusion (moha) due to having an unbalanced attitude. The yogi contemplates all the six sense objects as impermanent, suffering, and subject to change and thus discerns all of them as they really are. This neutral attitude is a form of neutral sensation which arises with wisdom in the mental process of the yogi. In other words, this evenness of attitude is also called indifferent feeling or specific neutrality (tatra-majjhattatā). It means having a detached attitude to both agreeable and disagreeable sense objects. Neutral feeling (vedanupekkhā) and having a balanced attitude, or specific neutrality (tatra-majjhattatā), are taken as neutral (upekkhā).

That being so, resorting to the six kinds of neutral sensation inclined to renunciation, six neutral sensations that rely on renunciation, at all times, i.e., from the time of becoming a monastic, throughout all the stages of monastic practice beginning with the practice of the ten reflections (anussati), till the attainment of meditation, up to the fourth absorption (jhāna), decreases demeritoriousness and increases meritoriousness. Therefore the Buddha said neutral sensations that rely on renunciation should be resorted to.

Of the two types of neutral sensations that rely on renunciation: the one associated with initial application of the mind and sustained application of the mind (savitakka-savicāra-upekkhā), the neutral sensation that arises at all times, from the time of becoming a monastic throughout all the stages of insight-development through various contemplations, up till the attainment of the first absorption (paṭhama-jhāna) and the one not associated with initial application of the mind and sustained application of the mind (avitakka-avicāra-upekkhā), at the attainment of the second absorption (dutiya-jhāna), the first one is superior to the second.

The above passage compares the Arahat fruition attained by two monastics, in two ways of monastic practice:

The first monastic, in contemplating a neutral sensation associated with initial application of the mind and sustained application of the mind, considers: “On what does this neutral sensation depend?” And he comes to the right understanding that it arises dependent on the body. From that understanding, he proceeds to gain insight knowledge, stage by stage, until he becomes an Arahat.

The second monastic, contemplating the neutral sensation not associated with initial application of the mind and sustained application of the mind that arises at the second, the third, and the fourth absorptions (jhāna) gains insight knowledge, stage by stage, until he becomes an Arahat.

Of those two monastics, the neutral sensation that serves as the object of meditation of the second monastic, being not associated with initial application of the mind and sustained application of the mind, is superior to the neutral sensation that serves as the object of meditation of the first monastic which is associated with initial application of the mind and sustained application of the mind. Regarding the thoughts that arise in the two monastics during their meditation, the thoughts that arise in the second monastic, being not associated [970] with initial application of the mind and sustained application of the mind, are superior to the thoughts of the first monastic which are associated with initial application of the mind and sustained application of the mind. Regarding the attainment of the Arahat fruition won through contemplation of the neutral sensation, the attainment of the second monastic, being not associated with initial application of the mind and sustained application of the mind, is superior to that of the first monastic which is associated with initial application of the mind and sustained application of the mind.

Sakka Established in Stream-Entry

Having discoursed on pleasant sensation, unpleasant sensation and neutral sensation that lead to Awakening, the Buddha concluded the teaching with these words: “Sakka, the Lord of the Devas, a monastic, who practises thus, is one who works out the extinction of proliferating perceptions associated with craving (taṇhā), conceit (māna) and wrong view (diṭṭhi) that prolongs the suffering in Saṁsāra leading to Nibbāna where all perceptions cease.” At that moment, Sakka attained the fruition of Stream-entry.

The benevolent desire of the Buddhas is the noblest intention to bestow the highest blessing, the superior or exalted mind, never of inferior or lower type. Wherever the Buddhas make a discourse to an individual or to a congregation, they always show the way to becoming an Arahat. Amongst the hearers, some attain Stream-entry, some become Once-returners, some become Non-returners, and some become Arahats, according to the sufficing condition, or, the ripeness of their past merit.

To bring in a simile here: The Buddha is like the royal father, the hearers of his teaching are like the princelings. The father makes morsels of food in the size that he usually takes, and feeds them into the mouths of the princelings. The princelings take in as much food, only of what as their mouths can receive. Similarly, the Buddha disseminates the Dhamma in the highest level of becoming an Arahat, then from amongst the hearers some attain the first fruition, some the second, some the third, and some the fourth, according to their capacity for understanding.

Sakka Is Reborn as Sakka a Second Time

After attaining Stream-entry, Sakka passed away in the presence of the Buddha and was reborn as Sakka for a second time.

There is an important point to note in this connection: When a Deva passes away no corpse remains as is the case with a human being. The body ceases to exist and disappears just like a flame disappears. Whereas, when a human being dies, the corporeality born of productive deeds (kammaja-rūpa) disappears first. Seventeen thought-moments after the disappearance of corporeality born of productive deeds, mind-born corporeality (cittaja-rūpa) disappears. Within a few moments, nutriment-born corporeality (āhāraja-rūpa) disappears since no external nutriment sustains it. Temperature-born corporeality (utuja-rūpa) however stays on for a long time, taking its own process. With Devas it is totally different. This is so because Devas have a type of rebirth quite different from human beings. They are born instantly as adults. When their corporeality born of productive deeds dissolves, the remaining kinds of corporeality, i.e., mind-born, temperature-born, and nutriment-born corporeality, all these dissolve simultaneously. The result is that there are no physical remains when a Deva passes away. The body vanishes there and then.

Since Sakka passed away and was reborn as Sakka even while listening to the discourse, no one among his celestial company knew that it was not the same Sakka. Only Sakka himself knew it, besides him the Buddha knew it by his all-knowing wisdom.

The Ninth, Tenth and Eleventh Questions on Restraint

Sakka now thought: “The Fortunate One has made it very clear to me about pleasant sensation, unpleasant sensation and neutral sensation just as clear butter oil has been extracted out of a lump of butter. But path and fruition evidently is the result for which there must be a cause by way of appropriate practice. Certainly, the supermundane paths and fruitions cannot be had merely by asking, like a bird soaring up the sky. There must be a practice that leads to the supermundane. I shall now ask the Fortunate One the preliminary practice whereby the Arahat fruition is attained.”

So he asked the Buddha: “Venerable sir, in which way does a monastic practise the morality of restraint according to the Monastic Rules (Pātimokkha-saṁvara-sīla)?”

On being asked thus, the Buddha replied: “Sakka, the Lord of the Devas, there are two kinds of bodily conduct: That which should be adopted, and that which should not be adopted. There are two kinds of verbal conduct: That which should be [972] adopted, and that which should not be adopted. There are two kinds of quests: That which should be taken up, and that which should not be taken up.

Sakka, the Lord of the Devas, I have said: ‘There are two kinds of bodily conduct: That which should be adopted, and that which should not be adopted.’ The reason for my saying so is this: If you understand that in adopting a certain mode of bodily conduct demeritoriousness increases and meritoriousness decreases, you should not adopt such a mode of bodily conduct.

Of the two kinds of bodily conduct, if you understand that in adopting a certain mode of bodily conduct demeritoriousness decreases and meritoriousness increases you should adopt such a mode of bodily conduct.

Sakka, the Lord of the Devas, that is the reason why I said: ‘There are two kinds of bodily conduct: That which should be adopted, and that which should not be adopted.’

Sakka, the Lord of the Devas, I have said: ‘There are two kinds of verbal conduct: That which should be adopted, and that which should not be adopted.’ The reason for my saying so is this: If you understand that in adopting a certain mode of verbal conduct, demeritoriousness increases and meritoriousness decreases, you should not adopt such a mode of verbal conduct.

Of those two kinds of verbal conduct, if you understand that in adopting a certain mode of verbal conduct, demeritoriousness decreases and meritoriousness increases, you should adopt such a mode of verbal conduct.

Sakka, the Lord of the Devas, that is the reason why I said: ‘Sakka, there are two kinds of verbal conduct: That which should be adopted, and that which should not be adopted.’

Sakka, the Lord of the Devas, I have said: ‘Sakka, there are two kinds of quests: That which should be taken up, and that which should not be taken up.’ The reason for my saying so is this: If you understand that in taking up a certain quest, demeritoriousness increases and meritoriousness decreases, you should not take up such a quest.

Of those two kinds of quests, if you understand that in taking up a certain quest, demeritoriousness decreases and meritoriousness increases, you should take up such a quest.

Sakka, the Lord of the Devas, that is the reason why I said: ‘Sakka, the Lord of the Devas, there are two kinds of quests: That which should be taken up, and that which should not be taken up.’

Sakka, the Lord of the Devas, a monastic who practises thus is one who practises the morality of restraint according to the Monastic Rules (Pātimokkha-saṁvara-sīla).”

When the Buddha answered thus, Sakka was delighted and said, expressing approval: “Venerable sir, that indeed is so. O Fortunate One, that indeed is so. Having learnt the Fortunate One’s answer, I am free of all doubts about this question, all uncertainties have left me.”

There are also six places which a monastic should not resort to:

Not resorting to the five ways of seeking gains mentioned above, the six places described above, and the 21 ways that are not allowable quests (anesanā), all these make up the kinds of quests that should not be taken up (anariya-pariyesana). Refraining from all these improper kinds of quest, and living on the food collected at the daily alms round, is a righteous way of seeking gains which constitutes a noble quest (ariya-pariyesana).

Where a certain bodily conduct is not to be resorted to, if it is an act of killing, the conduct is improper right from the beginning, such as the procuring of lethal weapons or poison, or any effort connected with it. In the case of bodily conduct that should be resorted to, all the actions connected with it are proper right from the beginning. If one is unable to perform a deed that should be resorted to, at least the intention should be made, for that intention may be carried through if circumstances permit, bringing it to a successful conclusion.

Whereas Sakka puts only one question concerning morality of restraint according to the Rules, the Buddha’s answer is threefold: bodily conduct, verbal conduct and quest; the commentary speaks of it as three questions.

The Buddha’s concluding statement. “A monastic who practises thus …” purports to say that the monastic who refrains from bodily conduct, verbal conduct and quest that ought not be resorted to, and who takes up bodily conduct, verbal conduct and quest that should be taken up, is one who practises the supreme monastic practice of morality, incumbent on a monastic, which constitutes the necessary conditions that precedes the Arahat fruition.

The Twelfth Question on Restraint of the Faculties

After receiving the Buddha’s discourse with delight, Sakka put the next question: “Venerable sir, how does a monastic practise so as to keep his faculties well guarded?”

The Buddha answered as follows: “Sakka, the Lord of the Devas, there are two kinds of visible objects cognizable by the [975] eye, those that should be resorted to, and those that should not be resorted to. There are two kinds of sound cognizable by the ear … two kinds of odour cognizable by the nose … two kinds of taste cognizable by the tongue … two kinds of tangible objects cognizable by the body … two kinds of mental object made up of mind and matter cognizable by the mind, those that should be resorted to, and those that should not be resorted to.”

When the Buddha had made this brief exposition, Sakka said to him: “Venerable sir, what the Fortunate One has said in brief, I understand the meaning at length as follows: Venerable sir, if a certain visible object, cognizable by the eye, tends to increase demeritoriousness and decrease meritoriousness, that visible object should not be resorted to. If, on the other hand, a certain visible object cognizable by the eye, tends to decrease demeritoriousness and increase meritoriousness, that visible object should be resorted to.

Venerable sir, if a certain sound cognizable by the ear … a certain odour cognizable by the nose … a certain taste cognizable by the tongue … a certain tangible object cognizable by the body … a certain thought about mind or matter, cognizable by the mind, tends to increase demeritoriousness and decreases meritoriousness, that thought should not be resorted to. If, on the other hand, a certain thought about mind or matter tends to decrease demeritoriousness and increase meritoriousness, that thought should be resorted to. Venerable sir, being able to understand the meaning in detail of what the Fortunate One has said briefly, I am now rid of all doubts; there is no uncertainty in me.”

Now to elaborate on the various sense objects as to their worthiness or unworthiness:

The Three Monastic Elders

Once, three elders made a vow among themselves on the eve of the Rains Retreat period not to indulge in demeritorious thoughts such as sensuous thoughts during the three month Rains Retreat (Vassa) period and decided to stay in a certain monastery for their Rains Retreat.

At the end of the Rains Retreat, on the Saṅgha assembly day, on the full moon of October (Assayuja), the Saṅgha elder who was the most senior of the three elders, put this question to the youngest of the three elders: “How far did you allow your mind to wander during the three months of the Rains Retreat?” To which, he replied: “Venerable sir, during these three months, I did not allow my mind to wander beyond the precincts of the monastery.” The monastic’s admission implied that his mind wandered sometimes within the monastery precincts, which may mean that he thought of visible objects that came into the monastery precincts, but since there were no female visitors, his mind had had no occasion to have unbridled thoughts. [977]

The Saṅgha elder then asked the second elder: “Friend, how far did you allow your mind to wander during the three months of the Rains Retreat?” To which the second elder replied: “Venerable sir, during these three months, I did not allow my mind to wander beyond my room.”

Then the two junior elders asked of the Saṅgha elder: “Venerable sir, how far did you allow your mind to wander during the three months of the Rains Retreat?” To which, the Saṅgha elder answered: “Friends, during these three months, I did not allow my mind to wander outside of my body.” That indeed was true, the Saṅgha elder did not do anything physically, verbally or mentally, without being mindful, without having first reflected on the action that he was about to undertake, so that there was no moment left for his thought to wander forth outside the body. The two junior elders said to the senior-most elder: “Venerable sir, you are wonderful!” The type of thought that occurred to these three elders is of the worthy type; a monastic may well entertain such thoughts.

The Thirteenth Question on the Various Elements

Thus having received the Buddha’s discourse with delight, Sakka, the Lord of the Devas, further asked his next question: “Venerable sir, do all ascetics and Brahmins have the same teaching, the same practice, the same view, and the same ultimate goal?”

To this, the Buddha replied: “Sakka, the Lord of the Devas, not all the ascetics and Brahmins have the same teaching, the same practice, the same view, and the same goal.”

Sakka further asked: “Venerable sir, what is the reason for the diversity of teachings, practices, views, and goals among the ascetics and Brahmins?”

And the Buddha replied: “Sakka, the Lord of the Devas, beings in this sentient world are of various dispositions. Whatever attracts their fancy, these beings hold on to it, firmly believing it to be the only truth, and rejecting all other views as vain. That is why all the ascetics and Brahmins have no common teaching, no common practice, no common view, and no common goal.”

The Fourteenth Question on the Final Crossing Over

Further, Sakka asked this question to the Buddha: [978] “Venerable sir, do all ascetics and Brahmins attain the indestructible Nibbāna, where they can find refuge, and where all bonds are overcome? Do all of them practise the noble (ariya) path which is the right practice for the attainment of the indestructible? Do they have the indestructible as the final goal?”

The Buddha answered: “Sakka, the Lord of the Devas, not all ascetics and Brahmins attain the indestructible Nibbāna, where they can find refuge and where all bonds are overcome. Not all of them practise the noble path which is the right practice for the attainment of Nibbāna; nor have the indestructible as their final goal.”

Sakka then put his last question thus: “Venerable sir, what is the reason that not all ascetics and Brahmins attain the indestructible Nibbāna, where they can find refuge, and where all bonds are overcome? Why is it that they do not practise the noble path which is the right practice for the attainment of the indestructible? Why is it that not all of them have the indestructible as their final goal?”

And the Fortunate One replied: “Sakka, the Lord of the Devas, those monastics who are free from defilements through the noble path which causes the extinction of craving attain the indestructible Nibbāna where they find refuge and where all bonds are overcome. They are the ones who practise the noble path which is the right practice to attain Nibbāna, the indestructible. They have the indestructible Nibbāna as their final goal. Not all ascetics and Brahmins attain the indestructible Nibbāna where they find refuge and where all bonds are overcome, because not all of them practise the noble path which is the right path to attain the indestructible Nibbāna. Not all of them have the indestructible Nibbāna as their final goal.”

On hearing the Buddha’s reply, Sakka was delighted and said: “Venerable sir, that indeed is so. O Fortunate One, that indeed is so. Having learnt the Fortunate One’s answer, I am free of all doubts about this question. I have no uncertainties now!” [979]

After receiving the Buddha’s discourse with much delight, Sakka, the Lord of the Devas said to him: “Venerable sir, craving is a disease, an open sore, a dart or thorn. Craving attracts all beings back into endless existences, thereby sending them now to high planes of existence and then to low planes of existence.

Venerable sir, whatever question I did not have the opportunity to ask of the so-called ascetics and Brahmins outside this teaching, the Fortunate One has given me the answer. The Fortunate One has by this answer cleared all the darts of doubt that had long been troubling me.”

The Buddha then asked Sakka: “Sakka, the Lord of the Devas, do you remember having put these questions to other ascetics and Brahmins?”

“Yes, I do, venerable sir.”

“What were their answers? If it is not too much trouble, may I know?”

“When the Fortunate One, or someone as great as the Fortunate One, sits before me, there is no trouble for me to answer.”

“Very well, then Sakka, the Lord of the Devas, let us hear what you have to say.”

“Venerable sir, I have put these questions to those ascetics and Brahmins whom I took for forest dwellers. They were not only unable to answer my questions but even asked me who I was that I could ask such profound questions. I said I was Sakka, the Lord of the Devas, and then they were interested and asked me what merit I had acquired to become Sakka. I told them the seven meritorious deeds, as I had learned them, that lead to becoming Sakka. Then they were greatly pleased, saying: ‘We have seen Sakka in person, and we have also got Sakka’s answer to our questions!’ Indeed, venerable sir, those ascetics and Brahmins were merely my pupils. I had never been their pupil.

Venerable sir, I am now a noble (ariya) disciple of the Fortunate One, a Stream-enterer, who is forever safe against the four miserable existences of the downfall (apāya) and whose fortunate destiny is thus assured, and who is on the way to the three higher paths.”

The Satisfaction of Sakka

Then the Buddha asked Sakka whether he had previously experienced such delightful satisfaction of this nature. Sakka replied: “Yes, venerable sir, I remember having experienced such delightful satisfaction of this nature previously.”

“What kind of delightful satisfaction do you remember having experienced before?”

“Venerable sir, in the past, there took place a great battle between the Devas of Tāvatiṁsa and those of the Asuras. The Tāvatiṁsa Devas were the victors. Then, as victor, I was very glad to reflect on the fact that the Tāvatiṁsa Devas would now have the special privilege of enjoying both their own food pertaining to the Tāvatiṁsa Realm as well as the food pertaining to the Asura realm. However, venerable sir, my delightful satisfaction, then, was pleasure bolstered up with armed might. It was not helpful for disenchantment with the wheel of existence, for destroying desire, for cessation of the round of rebirth, for abandoning attachment, for special apperception, for an understanding of the four truths, for the realization of Nibbāna.

Venerable sir, the delightful satisfaction that I now have, on hearing the Fortunate One’s discourse, is of a superior kind that does not need bolstering up with armed might. It is indeed conducive to disenchantment with the wheel of existence, to destroying desire, to cessation of the round of rebirth, to abandoning attachment, to special apperception, to an understanding of the four truths, to the realization of Nibbāna.” [980]

Then the Buddha asked: “Sakka, the Lord of the Devas, what benefits do you see in your present status so that you speak of its great delight?”

“Venerable sir, I see six great benefits in my present noble state and that is why I extol it so much. The six are:

Idheva tiṭṭha-mānassa, Deva-bhūtassa me sato,
puna-r-āyu ca me laddho, evaṁ jānāhi mārisa.

Venerable one, who is free from suffering, even while I have been listening to your discourse in this Indasāla Cave, I have been reborn as Sakka, by the name of Maghava, and will live 36 million years, by human reckoning, in the Tāvatiṁsa Realm. May the venerable one, who is free from suffering, take note of it. Venerable sir, this is the first benefit that is behind my extolling my noble state.

Cutāhaṁ diviyā kāyā, āyuṁ hitvā amānusaṁ,
amūḷho gabbham-essāmi, yattha me ramatī mano.

Venerable one, who is free from suffering, when I die from the Deva existence and have relinquished the 36 million years’ life, by human reckoning, of Tāvatiṁsa Deva existence, I shall, without any bewilderment at death, be reborn in the human world in a high class or clan of my own preference, venerable sir, this is the second benefit that is behind my extolling my noble state.

Svāhaṁ amūḷha-paññassa, viharaṁ Sāsane rato,
ñāyena viharissāmi, sampajāno paṭissato.

Venerable one, who is free from suffering, taking delight in the teaching of the Perfectly Awakened One, enjoying physical health I will dwell in mindfulness and clear comprehension befitting a noble one. Venerable sir, this is the third benefit that is behind my extolling my noble state.

Ñāyena me carato ca, Sambodhi ce bhavissati,
aññātā viharissāmi, sveva anto bhavissati.

Venerable one, who is free from suffering, in me who thus dwells in the noble practice of a noble one, if Once-returning (Sakadāgāmi-magga) arises, then, to gain still higher path-knowledge of the Non-returner (Anāgāmi-magga) and the Arahat path (Arahatta-magga), I shall dwell in still further practice of the path. When Once-returning (Sakadāgāmi-magga) is attained that will be my last human existence. Venerable sir, this is the fourth benefit that lies behind my extolling my noble state.

Cutāhaṁ mānusā kāyā, āyuṁ hitvāna mānusaṁ,
puna devo bhavissāmi, Deva-lokamhi uttamo.

Venerable one, who is free from suffering, when I pass away from human existence and leave behind the human body, relinquishing the human life, I shall be reborn in the Tāvatiṁsa Deva [981] realm as the Lord of Devas. Venerable sir, this is the fifth benefit that lies behind my extolling my noble state.

Te paṇīta-tarā devā, Akaniṭṭhā yasassino,
antime vatta-mānamhi, so nivāso bhavissati.

Venerable one, free from suffering, those Devas, the noble Brahmas of the Akaniṭṭhā realm, the topmost of the planes of existence, are superior in all respects, such as lifespan and knowledge, to all other Devas and Brahmas. They have a big following. When I have my last existence, I shall be reborn in that Akaniṭṭhā Brahma realm. Venerable sir, this is the sixth benefit that lies behind my noble state.

In the matter of the kind of extraordinarily prolonged existence full of ecstasy there are only three that are outstanding as noble (ariya) disciples under Buddha Gotama’s teaching: Sakka, Anāthapiṇḍika and Visākhā. They enjoy a similar lifespan.

Sakka concluded with these words: “Venerable sir, it is because I see these six benefits that I extol the delightful satisfaction of my attainment.”

Then Sakka repeated his former experience with the forest-dwelling ascetics and Brahmins who failed to answer his questions, but how he had to teach them the seven modes of conduct leading one to become a Sakka. Then he sang in praise of the Buddha in the following verses:

Taṇhā-sallassa hantāraṁ, Buddhaṁ appaṭipuggalaṁ,
ahaṁ vande Mahā-vīraṁ, Buddham-ādicca-bandhunaṁ.

To the Buddha, the unrivalled one, knower of the four truths, kinsman of the sun, having Gotama clan as common lineage, or, in another sense, being father of the sun in the propagation of the supermundane, the one possessed of great endeavour, who has destroyed all the darts of craving, the Perfectly Awakened One, I make my obeisance with raised [982] palms.

Yaṁ karomasi brahmuno, samaṁ devehi mārisa,
Tad-ajja tuyhaṁ kassāma, handa sāmaṁ karoma te.

Venerable one, who is free from suffering, formerly we paid our tribute to Brahma, as with other Devas; but from today onwards, we shall give our offerings to you. Now, we pay our obeisance to you!

Tvam-eva asi Sambuddho, tuvaṁ Satthā anuttaro,
Sadevakasmiṁ lokasmiṁ, natthi te paṭipuggalo.

Venerable one, who is free from suffering, you alone are the Perfectly Awakened One, teacher of Devas and humans. There is none to equal you, in personal glory or in the embodiment of the Dhamma in all the worlds of sentient beings including the world of Devas.

After singing in praise of the Buddha in those three verses, Sakka said to Pañcasikha: “Pañcasikha, through your good offices, we have the privilege of seeing the Arahat, the Perfectly Self-Awakened Buddha. I am greatly indebted to you for this. I appoint you to your father’s office as chief of the Gandhabbas. You will be the next chief of the Gandhabbas. I also betroth you to Sūriyavachasā, the maiden of exquisite features whom you deeply yearn for.”

Sakka’s Joyous Utterance

After that, Sakka was so glad that he slapped the good earth as though a person were to slap his friend’s arm in intimate affection and uttered these words of joyous expression thrice:

Namo tassa Bhagavato Arahato Sammā-sambuddhassa

Homage to the Fortunate One, the Worthy One,
the Perfectly Self-Awakened

After listening to the Buddha’s answers, Sakka acquired the eye of the Dhamma, being able to dispel certain defilements and thereby understand that: “Whatever is in the nature of arising, that has the nature of perishing.” He thus attained Stream-entry, as also did the 80,000 Devas who were in his company then.

This discourse, being a series of answers to questions given by Sakka, is known as Sakka’s Questions. [983]