Cula Rahulovada Sutta

चूळराहुलोवादसुत्तं
Cūḷarāhulovādasuttaṃ

४१९. ‘‘एवं पस्सं, राहुल, सुतवा अरियसावको चक्खुस्मिं [चक्खुस्मिम्पि (स्या॰ कं॰) एवमितरेसुपि] निब्बिन्दति, रूपेसु निब्बिन्दति, चक्खुविञ्ञाणे निब्बिन्दति, चक्खुसम्फस्से निब्बिन्दति, यमिदं चक्खुसम्फस्सपच्चया उप्पज्जति वेदनागतं सञ्ञागतं सङ्खारगतं विञ्ञाणगतं तस्मिम्पि निब्बिन्दति। सोतस्मिं निब्बिन्दति, सद्देसु निब्बिन्दति…पे॰… , घानस्मिं निब्बिन्दति, गन्धेसु निब्बिन्दति… जिव्हाय निब्बिन्दति, रसेसु निब्बिन्दति… कायस्मिं निब्बिन्दति, फोट्ठब्बेसु निब्बिन्दति…
‘‘Evaṃ passaṃ, rāhula, sutavā ariyasāvako cakkhusmiṃ [cakkhusmimpi (syā. kaṃ.) evamitaresupi] nibbindati, rūpesu nibbindati, cakkhuviññāṇe nibbindati, cakkhusamphasse nibbindati, yamidaṃ cakkhusamphassapaccayā uppajjati vedanāgataṃ saññāgataṃ saṅkhāragataṃ viññāṇagataṃ tasmimpi nibbindati. Sotasmiṃ nibbindati, saddesu nibbindati…pe… , ghānasmiṃ nibbindati, gandhesu nibbindati… jivhāya nibbindati, rasesu nibbindati… kāyasmiṃ nibbindati, phoṭṭhabbesu nibbindati…

मनस्मिं निब्बिन्दति, धम्मेसु निब्बिन्दति, मनोविञ्ञाणे निब्बिन्दति, मनोसम्फस्से निब्बिन्दति, यमिदं मनोसम्फस्सपच्चया उप्पज्जति वेदनागतं सञ्ञागतं सङ्खारगतं विञ्ञाणगतं तस्मिम्पि निब्बिन्दति। निब्बिन्दं विरज्जति, विरागा विमुच्चति। विमुत्तस्मिं विमुत्तमिति ञाणं होति। ‘खीणा जाति, वुसितं ब्रह्मचरियं, कतं करणीयं, नापरं इत्थत्ताया’ति पजानाती’’ति।
manasmiṃ nibbindati, dhammesu nibbindati, manoviññāṇe nibbindati, manosamphasse nibbindati, yamidaṃ manosamphassapaccayā uppajjati vedanāgataṃ saññāgataṃ saṅkhāragataṃ viññāṇagataṃ tasmimpi nibbindati. Nibbindaṃ virajjati, virāgā vimuccati. Vimuttasmiṃ vimuttamiti ñāṇaṃ hoti. ‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānātī’’ti.

इदमवोच भगवा। अत्तमनो आयस्मा राहुलो भगवतो भासितं अभिनन्दीति। इमस्मिञ्च पन वेय्याकरणस्मिं भञ्ञमाने आयस्मतो राहुलस्स अनुपादाय आसवेहि चित्तं विमुच्चि। तासञ्च अनेकानं देवतासहस्सानं विरजं वीतमलं धम्मचक्खुं उदपादि – ‘यं किञ्चि समुदयधम्मं सब्बं तं निरोधधम्म’’न्ति।
Idamavoca bhagavā. Attamano āyasmā rāhulo bhagavato bhāsitaṃ abhinandīti. Imasmiñca pana veyyākaraṇasmiṃ bhaññamāne āyasmato rāhulassa anupādāya āsavehi cittaṃ vimucci. Tāsañca anekānaṃ devatāsahassānaṃ virajaṃ vītamalaṃ dhammacakkhuṃ udapādi – ‘yaṃ kiñci samudayadhammaṃ sabbaṃ taṃ nirodhadhamma’’nti.

Bahasa Indonesia

“Mengerti akan hal itu, oh Rahula, siswa dari Yang Luhur nan Agung [Bhagava] tumbuh dengan membebaskan batin dari keterikatan terhadap apa yang diterima dari panca indera, tidak memiliki ketertarikan terhadap bentuk [rupa], bentuk bentuk pikiran yang muncul melalui panca indera, dan terbebasnya ketertarikan atau kemelekatan – berkeinginan terhadap sentuhan dari panca indera.

Dan apapun yang muncul dengan sendirinya itu, yang berkaitan dengan sentuhan dari panca indera berupa perasaan, menaruh minat atau meresponi dengan penuh keinginan – napsu halus disanubari [pencerapan] , atau muncul fantasi ataupun daya cipta pikiran, ataupun munculnya batin mengikat –memegang erat didalam ketertarikan. Demikianlah, mereka meninggalkan semua kemelekatan [ketertarikan] dari apa yang muncul melalui panca indera.”

Ia tidak tertarik dengan segala kecerdikan atau kecepatan daya pikir [intelek], ide ide yang muncul dalam batin, segala pencerapan sebatas intelektual semata, ia tidak tertarik dengan hal hal yang berhubungan dengan gerak gerik pikiran [intelek] dalam batin tersebut.

Dan apapun yang muncul dengan sendirinya itu, yang terkait dengan gerak gerik pikiran berupa perasaan, menaruh minat atau meresponi dengan penuh keinginan – napsu halus disanubari [pencerapan] , atau muncul fantasi ataupun daya cipta pikiran, ataupun munculnya batin mengikat –memegang erat didalam ketertarikan terhadap gerak gerik pikiran tersebut telah ditinggalkan, ia menjadi tidak tertarik dengan hal hal tersebut.

Dengan tanpa adanya ketertarikan, ia telah terbebas sepenuhnya, muncullah pengetahuan sejati, “yang sepenuhnya terbebaskan”, Ia memahami bahwa kelahiran telah dipatahkan, kehidupan suci telah terpenuhi, segala tugas telah rampung – selesai dijalani. tidak ada hal yang harus diselesaikan dalam kehidupan ini.

English Translation

"Seeing thus, Rahula, the instructed disciple of the noble ones grows disenchanted with the eye, disenchanted with forms, disenchanted with consciousness at the eye, disenchanted with contact at the eye.

And whatever there is that arises in dependence on contact at the eye as a mode of feeling, a mode of perception, a mode of fabrication, or a mode of consciousness: With that, too, he grows disenchanted.

"He grows disenchanted with the ear...
"He grows disenchanted with the nose...
"He grows disenchanted with the tongue...
"He grows disenchanted with the body...

"He grows disenchanted with the intellect, disenchanted with ideas, disenchanted with consciousness at the intellect, disenchanted with contact at the intellect.

And whatever there is that arises in dependence on contact at the intellect as a mode of feeling, a mode of perception, a mode of fabrication, or a mode of consciousness: With that, too, he grows disenchanted. Disenchanted, he becomes dispassionate.

Through dispassion, he is fully released. With full release, there is the knowledge, 'Fully released.' He discerns that 'Birth is depleted, the holy life fulfilled, the task done. There is nothing further for this world.'"





Source:
तिपिटक (मूल) - सुत्तपिटक - मज्झिमनिकाय - उपरिपण्णास - ५. सळायतनवग्गो - ५. चूळराहुलोवादसुत्तं
Tipiṭaka (Mūla) - Suttapiṭaka - Majjhimanikāya - Uparipaṇṇāsa - 5. Saḷāyatanavaggo - 5. Cūḷarāhulovādasuttaṃ

Iṭṭha Sutta

३. इट्ठसुत्तं
3. Iṭṭhasuttaṃ
What is Welcome

Then Anathapindika the householder went to the Blessed One and, on arrival, having bowed down to him, sat to one side. As he was sitting there the Blessed One said to him: "These five things, householder, are welcome, agreeable, pleasant, & hard to obtain in the world. Which five?

"Long life is welcome, agreeable, pleasant, & hard to obtain in the world.
"Beauty is welcome, agreeable, pleasant, & hard to obtain in the world.
"Happiness is welcome, agreeable, pleasant, & hard to obtain in the world.
"Status is welcome, agreeable, pleasant, & hard to obtain in the world.
"Rebirth in heaven is welcome, agreeable, pleasant, & hard to obtain in the world.

"Now, I tell you, these five things are not to be obtained by reason of prayers or wishes. If they were to be obtained by reason of prayers or wishes, who here would lack them? It's not fitting for the disciple of the noble ones who desires long life to pray for it or to delight in doing so. Instead, the disciple of the noble ones who desires long life should follow the path of practice leading to long life. In so doing, he will attain long life, either human or divine.

"It's not fitting for the disciple of the noble ones who desires beauty to pray for it or to delight in doing so. Instead, the disciple of the noble ones who desires beauty should follow the path of practice leading to beauty. In so doing, he will attain beauty, either human or divine.

"It's not fitting for the disciple of the noble ones who desires happiness to pray for it or to delight in doing so. Instead, the disciple of the noble ones who desires happiness should follow the path of practice leading to happiness. In so doing, he will attain happiness, either human or divine.

"It's not fitting for the disciple of the noble ones who desires status to pray for it or to delight in doing so. Instead, the disciple of the noble ones who desires status should follow the path of practice leading to status. In so doing, he will attain status, either human or divine.

"It's not fitting for the disciple of the noble ones who desires rebirth in heaven to pray for it or to delight in doing so. Instead, the disciple of the noble ones who desires rebirth in heaven should follow the path of practice leading to rebirth in heaven. In so doing, he will attain rebirth in heaven."

Long life, beauty, status, honor, heaven, high birth:
To those who delight
in aspiring for these things
in great measure, continuously,
the wise praise heedfulness
in making merit.

The wise person, heedful,
acquires a two-fold welfare:
welfare in this life &
welfare in the next.
By breaking through to his welfare
he's called prudent, wise.


Pali Script, click here
Bahasa Indonesia, click here
English Translation, click here

Mana Sutta

६. मानसुत्तं
6. Mānasuttaṃ

वुत्तञ्हेतं भगवता, वुत्तमरहताति मे सुतं –
‘‘एकधम्मं, भिक्खवे, पजहथ; अहं वो पाटिभोगो अनागामिताय।
कतमं एकधम्मं? मानं, भिक्खवे, एकधम्मं पजहथ;
अहं वो पाटिभोगो अनागामिताया’’ति।

Vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ –
‘‘Ekadhammaṃ, bhikkhave, pajahatha; ahaṃ vo pāṭibhogo anāgāmitāya.
Katamaṃ ekadhammaṃ? Mānaṃ, bhikkhave, ekadhammaṃ pajahatha;
ahaṃ vo pāṭibhogo anāgāmitāyā’’ti.

एतमत्थं भगवा अवोच। तत्थेतं इति वुच्चति –
‘‘येन मानेन मत्तासे, सत्ता गच्छन्ति दुग्गतिं।
तं मानं सम्मदञ्ञाय, पजहन्ति विपस्सिनो।
पहाय न पुनायन्ति, इमं लोकं कुदाचन’’न्ति॥
अयम्पि अत्थो वुत्तो भगवता, इति मे सुतन्ति। छट्ठं।

Etamatthaṃ bhagavā avoca. Tatthetaṃ iti vuccati –
‘‘Yena mānena mattāse, sattā gacchanti duggatiṃ;
Taṃ mānaṃ sammadaññāya, pajahanti vipassino;
Pahāya na punāyanti, imaṃ lokaṃ kudācana’’nti.
Ayampi attho vutto bhagavatā, iti me sutanti. Chaṭṭhaṃ.

Bahasa Indonesia:

"Sutta mengenai Kesombongan"

Demikian telah dikatakan oleh Sang Buddha …
“Kesombonganlah satu hal itu, wahai para bhikkhu.
Tinggalkanlah keangkuhan,
dan Aku jamin engkau akan mencapai tingkat kesucian Anagami.”

Makhluk yang melambung dengan kepongahan-nya
Akan mengarahkannya ke alam kelahiran yang menyengsarakan.

Tetapi setelah memahami apa itu tinggi hati,
Mereka yang bijaksana meninggalkannya.
Dengan meninggalkan rasa congkak,
Mereka tak lagi kembali ke dunia ini.

Arti dari Māna, meliputi hal hal berikut:

• angkuh - Memiliki rasa tinggi diri dan memandang yang lain cuma sepele atau rendahan
• kepongahan - sebuah ekspresi dari perkataan ataupun gaya - sikap yang tinggi hati atau angkuh
• congkak - merasa diri sendiri tinggi [angkuh] serta bertindak dng memperlihatkan diri sangat mulia (pandai, ningrat, dsb)
• sombong - menghargai diri dengan tinggi [tinggi hati] seolah olah lebih mulia dan luhur dari yang lain.

English translation:

"Discourse about The Conceit"

This was said by the Blessed One, said by the Arahant, so I have heard:
"Abandon one quality, monks, and I guarantee you non-return.
Which one quality? Abandon conceit as the one quality,
and I guarantee you non-return."

The conceit with which beings go to a bad destination,
proud: from rightly discerning that conceit,
those who see clearly let go.
Letting go, they never come to this world again.



Tipitaka source 【經源】:
तिपिटक - सुत्तपिटक - खुद्दकनिकाय - इतिवुत्तक - एककनिपातो - ६. मानसुत्तं
Tipiṭaka - Suttapiṭaka - Khuddakanikāya - Itivuttaka - Ekakanipāto - 6. Mānasuttaṃ

Renungan Luhur

न अत्तहेतु न परस्स हेतु,
न पुत्तमिच्छे न धनं न रट्ठं।
न इच्छेय्य अधम्मेन समिद्धिमत्तनो,
स सीलवा पञ्‍ञवा धम्मिको सिया॥

Na attahetu na parassa hetu,
na puttamicche na dhanaṃ na raṭṭhaṃ;
Na iccheyya adhammena samiddhimattano,
sa sīlavā paññavā dhammiko siyā.

“Ia Tidak memdambakan putra pun kekayaan [harta], kekuasaan serta pengaruh,
baik untuk kepentingannya sendiri ataupun demi yang lainnya;
ia tidak melakukan cara apapun yang tidak luhur atau menindas yang lain
demi kesuksesan atau menggapai kesejahteraan untuk dirinya sendiri.
Orang yang demikian itu Ku sebut sebagai seorang yang berbudi luhur lagi bijaksana.”


Word bank:
Pali – English – Bahasa Indonesia – 中文

1. Na = not, no, don’t, not doing, no where [Tidak; tidak dimanapun] 沒有做; 何處都不…。
2. Attahetu = for one own’s sake [demi kepentingan diri sendiri] 為了自己的好處。
3. Atta = oneself [diri sendiri] 自己。
4. Hetu = sake, for the sake of [demi] 為了。
5. Parassa = others [yang lain] 其他。
6. Parasatta = other beings [makluk lain] 其他眾生。
7. Puttamicche = desire child, sense of longing for a baby boy
   [mendambakan [kelahiran] seorang putra] 渴望孺子【男的】，想要兒子。
8. Icche - iccheyya = excessively craving, sense of very much desiring of something and must be fulfilled, eager to [mendambakan, "kekeh" menginginkan sekali sampai terpenuhi keinginannya] 過度渴望 - 慾望太勉強【一定要達到或實現】, 非常想要的。
9. Dhanaṃ = wealth, treasure [kekayaan] 財富，金銀財寶。
10. Raṭṭhaṃ = Kingdom, country or land; desire of power or authority [Menginginkan kerajaan, kekuasaan] 渴望皇宮和權利。
11. Adhamma = a [in___, not] + Dhamma [justice, just, righteous], so Adhamma means Injustice
    [foul deed, oppresion], in this Adhamma sentence means
    maliciously [having bad intention] and could do anything unscrupulously to reach goals , bad and cruel.
    [ketidak adilan : tega melakukan kejahatan atau menindas demi memenuhi maksud atau kepentingan sendiri, memiliki maksud dan niat yang jahat, buruk dan tega.]
    非正義【歹意、歹毒; 為了達到目的或目標而不擇手段地去做任何事情，甚至能以抑制或壓制對待其他人; 無公正】； 充滿歹意；壞心眼兒，自私自利的念頭。
12. Samiddhim - Samiddhi = to succeed in gaining prosperity [sukses sejahtera] 成功而獲得財富; 成功便成富翁。
13. attano = 【for】 oneself [demi diri sendiri] 【為了】自己。
14. sa = thus： possess, having [yang demikian] 如此。
15. sīlavā = attitude, behaviour [tindak tanduk] 行為或態度。
16. paññavā dhammiko = wise and righteous person [Orang bijaksana dan berbud luhur]
    a) paññavā - pabbavā = wise [bijaksana] 有智慧的人： 明智者； 。
    from word Pañña， means wisdom，endowed with knowledge or insight [wise and farsighted]， possessed of the highest cognition.
    dari kata Pañña, yang berarti kebijaksanaan, orang yang memiliki pengetahuan dan wawasan yang luas [bijaksana dan melihat kedepan], orang yang memiliki pengertian yang dalam mengenai sesuatu.
    b) dhammiko = honorable, righteous; Pious or religious. [one who is virtuous]
    [Berbudi luhur; seorang yang berjalan dijalan yang benar] 正直的人；善德者。
17. siyā = sanskrit [स्यम् syām] to be considered as; would be …。 [dianggap sebagai] 叫做，把他看做...； 看做。

Other translation with the similar meaning
【其他語言的翻譯】:
Website Samaggi phala menterjemahkan demikian:
Seseorang yang arif tidak berbuat jahat demi kepentingannya sendiri ataupun orang lain,
demikian pula ia tidak menginginkan anak, kekayaan, pangkat atau keberhasilan dengan cara yang tidak benar.
Orang seperti itulah yang sebenarnya luhur, bijaksana, dan berbudi.

中文翻譯：
他不是為了自己或他人的利益而造惡；
Tā bú shì wèi le zì jǐ huò tārén de lì yì ér zào è;
他不渴望孺子，財富或權力；
tā bú kè wàng rú zǐ, cái fù huò qüán lì;
也不去用不正當的手段而得到成就或錢財。
yě bú qǜ yòng bú zhèngdàng de shǒuduàn ér dédào chéngjiù huò qiáncái.
那樣的人，我佛稱他為一個品德善良以及睿智的人。
Nà yàng de rén, wǒ fó chēng tā wéi yí gè pǐndé shàn liáng yǐ jí ruì zhì de rén.

简体中文
他不是为了自己或他人的利益而搞恶；
他不欲望孺子，财富或权力；
也不会为了达到成就或钱财而不择手段地压迫其他人。
那样的人，我佛称他为一个善德者以及明智的人。

English:
He doesn't crave for a son, wealth or kingdom [power or authority],
not for one's own sake, not for the sake of others,
he is not desiring a prosperity by injustice.
I call such person a virtuous man, wise and righteous.

"Ia tidaklah mendambakan seorang putra, kekayaan atau kerajaan [kekuasaan]
demi kepentingannya sendiri maupun demi kepentingan yang lainnya,
Ia tidak menginginkan kesejahteraan melalui cara yang tidak baik.
orang yang demikian adalah orang yang luhur, bijaksana dan lurus"

Note:
pada baris ketiga dari terjemahan Inggris diatas ini, Kata "Tidak baik" maksudnya injustice [secara curang, menindas, jahat]
kata Prosperity dalam terjemahan bahasa Inggris dari sabda ini berasal dari kata Samiddhim - Samiddhi [lihat word bank diatas no 12] yang mana seesungguhnya berarti "kesuksesan" [Karena jaman dahulu kala banyak pedagang sukses, jika seorang pedagang kalau jadi kaya raya atas hasil usaha bisnisnya disebut orang sukses juga, atau sejahtera, berkelimpahan, prosperity]
jadi pada baris ke tiga diatas: "He doesn't want one's own prosperity by injustice." berarti terjemahannya nya seharusnya:
"Ia tidak menghendaki kesuksesan yang diperoleh dengan cara yang curang [tidak luhur; menindas yang lain]"



Source 【經源】:
तिपिटक (मूल) - सुत्तपिटक - खुद्दकनिकाय - धम्मपद - ६. पण्डितवग्गो - ८४
Tipiṭaka (mūla) - suttapiṭaka - khuddakanikāya - dhammapada - 6. Paṇḍitavaggō - 84

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Samuddaka Sutta

समुद्दकसुत्तं
Samuddakasuttaṃ

1. I heard thus. At one time the Blessed One was living in the monastery offered by Anathapindika in Jeta's grove in Savatthi.
2. Bhikkhus, in the past many virtuous sages, who conducted themselves well lived righteously together in huts of leaves near the ocean.
3. Bhikkhus, at that time there was a battle between the gods and the Titans.

4. Then it occurred to those virtuous sages, who conducted themselves righteously, "The gods are righteous and the Titans are not righteous. There is fear from the Titans too. What if we approach the Titan Sambara and ask for protection from him?"
5. Then those virtuous sages, who conducted themselves righteously, as a strong man would stretch his bent arm, or bend his stretched arm disappeared from the huts of leaves on the shore and appeared before the Titan Sambara.

6. Then those virtuous sages, who conducted themselves righteously, said these stanzas in the presence of the Titan Sambara.
7. "The sages have come to the presence of the Titan Sambara begging for protection
Make your offering as it pleases you, either fear or protection."

8. "There is no protection to the wicked sages serving Sakka,
To you begging for protection, I will give only fear."
"To us, begging for protection fear was the offering made"
Accept this too, your fear will never decrease
Whatever seeds you sow, their fruits you will carry away.
The righteous, will reap good and the evil doer evil.
This moment seeds are sown, later the fruits will be enjoyed"

10. Then bhikkhus, those virtuous sages who conducted themselves righteously after cursing the Titan Sambara as a strong man, would stretch his bent arm, or bend his stretched arm disappeared from the presence of the Titan Sambara and appeared in the huts of leaves on the shore.

11. Then bhikkhus, the Titan Sambara being cursed by the virtuous sages who conducted themselves righteously was frightened three times during the night.


Source 【經源】:
तिपिटक (मूल) - सुत्तपिटक - संयुत्तनिकाय - सगाथावग्ग - ११. सक्कसंयुत्तं - १०. समुद्दकसुत्तं
Tipiṭaka (Mūla) - Suttapiṭaka - Saṃyuttanikāya - Sagāthāvagga - 11 Sakkasaṃyuttaṃ - 10. Samuddakasuttaṃ

Danda Vaggo - Violence

१०. दण्डवग्गो
【10. Violence】

English Translation:
All tremble at the rod. All fear death.
Comparing others with oneself,
one should neither strike nor cause to strike

All tremble at the rod, all hold their life dear.
Drawing the parallel to yourself,
neither kill nor get others to kill.

Whoever takes a rod to harm living beings
who also desiring ease as himself,
when he himself is looking for ease,
will meet with no ease after death.


Sutta Source 【經源】:
तिपिटक (मूल) - सुत्तपिटक - खुद्दकनिकाय - धम्मपद - दण्डवग्गो
Tipiṭaka (mūla) - suttapiṭaka - khuddakanikāya - dhammapada - daṇḍavaggō
三藏 - 經臟 - 小部尼迦耶 - 法句經 - 懲罰品
三藏 - 经藏 - 小部 - 法句经 - 刀杖品



पाळि 【pāḷi】
Terjemahan Bahasa Indonesia
中文翻譯



English Translation:
This verse consists of three syntactically separate sentences. They are:
Sabbe tasanti dandassa
(everybody trembles at punishment). The subject is the adjective sabbe (all, everybody, nominative plural). The verb is tasanti (tremble, 3rd person, plural, active, indicative, present tense). The object is the noun dandassa (of punishment, genitive singular).

Sabbe bhayanti maccuno
(everybody fears death). The subject is the adjective sabbe (all, everybody, nominative plural). The verb is bhayanti (fear, 3rd person, plural, active, indicative, present tense). The object is the noun maccuno (of death, genitive singular).

Sabbesaj jivitaj piyaj (life is dear to everybody). The subject is the noun jivitaj (life, nominative singular). It has an attribute, the adjective sabbesaj (everybody's, genitive plural). The verb is omitted, implying the verb "to be". The object is the adjective piyaj (dear, nominative singular).

Attanaj upamaj katva na haneyya na ghataye
(having made the comparison with oneself, let one not kill, nor cause another to kill). This can be further subdivided into two segments:

a) attanaj upamaj katva (having made the comparison with oneself). The subject is omitted; the third person singular pronoun is implied. The verb is in gerundive, katva (having done). The object is the noun upamaj (comparison, accusative singular) with its attribute, the adjective/noun attanaj (oneself, accusative singular).
b) na haneyya na ghataye (let one not kill, nor cause another to kill). The subject is omitted; the third person singular pronoun is implied. There are two verbs haneyya (should kill, 3rd person, singular, active, optative) and ghataye (should cause to kill, 3rd person, singular, active, causative, optative). They are both negated by negative particles na (not).

Sukhakamani bhutani yo dandena vihijsati attano sukham esano
(who hurts with a stick beings that desire happiness, searching for happiness himself). The subject is the relative pronoun yo (who, nominative singular). It has an attribute, the medium present participle esano (searching, nominative singular). This word has its own attribute, the noun sukham (happiness, accusative singular) with the noun/pronoun attano (one's own, genitive singular) as an attribute. The noun is vihijsati (hurts, 3rd person, singular, active, indicative, present tense). It has an attribute, the noun dandena (with a stick, instrumental singular). The object is the noun bhutani (beings, accusative plural) with its attribute, the compound sukhakamani (desiring happiness, accusative plural).

Pecca so na labhate sukhaj
(he will not reach happiness after death). The subject is the personal pronoun so (he, nominative singular). The verb is labhate (obtains, reaches, 3rd person, singular, active, indicative, present tense). It is negated by the negative particle na (not). The verb has an attribute, the gerund pecca (having gone over, after death). The object is the noun sukhaj (happiness, accusative singular).


Word Bank:

• Sabbe: sabba-, Adj.: all, every.
  Nom.Pl.m. = sabbe. 【所有】 Semuanya
  tasanti, V.: tremble, shake, have fear.
  The verb root is tas-.
  3.Pl.act.in.pres. = tasanti. 【懼怕，恐懼； 怕到發抖之意】
  Memiliki rasa takut dan gentar terhadap
• Dandassa: danda-, N.m.: stick, club, punishment.
  Gen.Sg. = dandassa.
  【刀杖；凶器。用來打人或懲罰犯罪者： 懲罰、處罰】 Benda buat memukul; Hukuman.
• Bhayanti, V.: fear. The verb root is bhi-.
  3.Pl.act.in.pres. = bhayanti.
  【畏懼，害怕】 Takut
• Maccuno: maccu-, N.m.: death.
  Gen.Sg. = maccuno. 【死亡】 Kematian
• attanaj: attan-, N.m.: self, oneself.
  Acc.Sg. = attanaj = attano.
  【自己，自我，本身，自身： 自己的命】 Diri sendiri
• Jivitaj: jivita-, N.n.: life.
  It is derived from the verb root jiv- (to live).
  Nom.Sg. = jivitaj. 【有生命的，有情的生物】 kehidupan; makluk hidup
• piyaj: piya-, Adj.: dear, beloved, pleasant. Nom.Sg.n. = piyaj.
  【珍重； 愛惜】 Menyayangi; menjaga serta menyayangi
• Sukhakamani: sukhakama-, Adj.: desiring happiness.
  It is a compound of:
  sukha-, N.n.: happiness. 【快樂】 Bahagia
  kama-, N.m.: wish, desire. 【希望，欲望】 Keinginn
  Acc.Pl.n. = sukhakamani.
  【期待快樂： 很希望能快樂】 Ingin bahagia
• Bhutani: bhuta-, N.n.: being, creature.
  Acc.Pl. = bhutani.
  【眾生； 有情的； 生命的】 Makluk hidup
• yo: yad-, Rel.Pron.: that which. Nom.Sg.m. = yo.
  vihijsati, V.: hurts. The verb root is hijs- (to hurt)
  with the prefix vi- (intensifying sense).
  3.Sg.act.in.pres. = vihijsati. 【傷害；害；酷刑】 Melukai / menyiksa.

List of Abbreviations

upamaj: upama-, N.f.: comparison, example. Acc.Sg. = upamaj. 【推...及...； 推度；做個比率；反省】
katva, V.ger.: having done. The verb root is kar- (to do). 【實行，做】
na, neg.: not. 【別， 不要】
haneyya, V.: should kill. The verb root is han-. 3.Sg.ac.opt. = haneyya. 【該殺害；攻擊；傷害：損傷與殘害】
ghataye, V.: should cause to kill.
It is a causative from the root han- (to strike 擊傷, to beat 打擊).
3.Sg.act.caus.opt. = ghataye.
【唆使他人殺害有生命的；讓別的生物或別人惹禍害】
sukham: sukha-, N.n.: happiness. Acc.Sg. = sukham. 【歡樂： 幸福快樂】
esano: asana-, Adj.: searching, striving for. It is an med.pr.p.
of the verb esati (to search, to strive for).
The verb root is is- (to wish) with the prefix a- (towards). Nom.Sg.m. = esano. 【尋找; 渴望； 期待】
pecca, V.ger.: after death. It is a ger. of the verb i- (to go)
with the prefix pa- (directional prefix of forward motion).
This verb means literally "to go over", it is used as an euphemism for "to die".【死後： 來世；下輩子】
so: tad-, Pron.n.: it. Nom.Sg.m. = so. 【這個； 那個】
labhate, V.: obtains, gets. The verb root is labh-. 3.Sg.med.in.pres. = labhate.【獲得； 得到】

Mallikāsuttaṃ

‘‘सब्बा दिसा अनुपरिगम्म चेतसा,

नेवज्झगा पियतरमत्तना क्वचि।

एवं पियो पुथु अत्ता परेसं,

तस्मा न हिंसे परमत्तकामो’’ति॥

即使一個人用心照遍十方的任何角落， 都尋不到一個愛他人的程度超過於愛自命的人。
同理，十方所有眾生也珍惜自命超過他人； 因此，願自我得到安樂的人不應該傷害凡有生命的。
【相應部 1-75】

"Sabbā disā anuparigamma cetasā,
Nevajjhagā piyataramattanā kvaci;
Evaṃ piyo puthu attā paresaṃ,
Tasmā na hiṃse paramattakāmo"ti.

即使一个人用心找遍十方的任何角落，也找不到一个自己爱他的程度超过于爱自己的人。
同理，十方所有众生爱他们自己超过爱别人； 因此，愿自己得到安乐的人不应伤害凡有情之。
【相应部 1－75】

Have sought through all directions for one who can love more than his self, but in vain. Every being love their life most. So, Every one who love their life should therefore not violate others [who also love their life].

“Apabila seseorang mengarungi segala penjuru dunia untuk mencari yang lebih mencintai yang lainnya
lebih dari pada dirinya sendiri, semua itu hanya kesiasiaan saja. Semuanya menyayangi dirinya sendiri lebih dari apapun.
maka dari itu, bagi yang mencintai hidupnya [dirinya], janganlah [ia] mencelakai yang lain."


Verse Source 【偈源】:
तिपिटक (मूल) - सुत्तपिटक - संयुत्तनिकाय - सगाथावग्ग - कोसलसंयुत्तं - मल्लिकासुत्तं
Tipiṭaka (Mūla) - Suttapiṭaka - Saṃyuttanikāya – Sagāthāvagga - Kosalasaṃyuttaṃ - Mallikāsuttaṃ

如果您懂中文的話，請收看這些片子：
01. 陀教誨之短片
02. 如果動物能講話
03. 【In English】西方研究無食葷腥之事
03. 【In English】 Dragged and Beaten in North Carolina Factory Farm

also read our previous posting about
The Children who torture small being

Manatthaddha Sutta 【मानत्थद्धसुत्तं】

मानत्थद्धसुत्तं
Mānatthaddhasuttaṃ

1. The origin is Savatthli.
2. At that time, a Brahmin named Mànatthadda lived in Sàvatthi. He never worshipped mother or father, his teacher or elder brother.
3. At that time the Blessed One was preaching a large gathering.
4. And it occurred to the Brahmin Mànatthadda: "This recluse Gotama is preaching to a large gathering, what if I too approach. If the recluse Gotama speaks to me, I will speak. If he does not speak to me, I too will not speak to him."
5. Then the Brahmin Mànatthadda approached the Blessed One and silently stood on a side.
6. The Blessed One did not speak to him.
7. The Brahmin Mànatthadda, thinking the recluse Gotama does not know anything about me, liked to stay there longer.
8. The Blessed One knowing the thought and thought process of the Brahmin Mànatthadda said this stanza:
"Brahmin, pride is not good, it did not help any person in this world,
For what reason did you come, tell us your intention"

9. Then the Brahmin Mànatthadda, knowing, "The recluse Gotama knows my mind," put his head at the feet of the Blessed One, kissed the feet and stroked the feet with his hands and made his name heard saying, "I am Mànatthadda. Good Gotama. I am Mànatthadda."
10. The gathering was astonished and said, "This brahmin Mànatthadda never worshipped mother or father, his teacher or elder brother Yet he falls low at the feet of the Blessed One with devotion."
11. Then the Blessed One said to the Brahmin Mànatthadda: "That's enough Brahmin, sit on your seat, I know that you are pleased about me."
12. The Brahmin Mànatthadda sat on his own seat and said these stanzas to the Blessed One:

"How should I be not conceited, to whom should respects be paid?
Whom should I esteem and who should be highly honored?"

(The Blessed One:)
13. "Mother and father and also the elder brother,
Fourth is your teacher, towards them do not show conceit
Revere them and esteem them, they are suitable to be venerated.

The cooled worthy ones [Arahat], who have destroyed desires,
And done their duties are the incomparably worthy of reverence,
Worship them without conceit and without a hard heart."

‘‘अरहन्ते सीतीभूते, कतकिच्‍चे अनासवे।
निहच्‍च मानं अथद्धो, ते नमस्से अनुत्तरे’’ति॥
‘‘Arahante sītībhūte, katakicce anāsave;
Nihacca mānaṃ athaddho, te namasse anuttare’’ti.

14. Then the Brahmin Mànatthadda said to the Blessed One: "Good Gotama, now I understand. It's like something overturned is put upright. Something covered is made manifest. It's like one who was lost was shown the path. It's like a lamp lighted for the darkness, for those who have sight to see forms. In this and other ways the Teaching is well explained. Now I take refuge in good Gotama, in the Teaching and the Community of bhikkhus. I am a lay disciple who has taken refuge from today until I die."


Translated by
Bhikkhuni Uppalavanna

Word Bank 【生詞: 巴利文 - 英文 - 中文】

• Arahante
  the one who attain the enlightenment
  【阿羅漢，脫離生死之苦的人而達到涅槃】
• Sītībhūte
  cordial heart; kind and gently; decent; benevolent;
  【心溫和的人，不嚴厲，不粗暴，使人感到親切】
• Katakicce
  one who finish the obligation.
  all done the task.
  【已經把任務完成的人】
• Anāsave
  one who free from desires and peace
  【心安樂的人；無慾與無煩惱】
• Nihacca mānaṃ
  the one who put down or put an end to all kind of pride and arrogancy.
  【一個放下或杜絕所有存在的驕傲自大的人；無傲慢，心隨時謙卑】
• Athaddho
  not hardened，not obdurate，unselfish
  【不強硬，無自私】

Sutta Source【經源】:
तिपिटक (मूल) - सुत्तपिटक - संयुत्तनिकाय - सगाथावग्ग - ब्राह्मणसंयुत्तं - मानत्थद्धसुत्तं
Tipiṭaka (mūla) - Suttapiṭaka - Saṃyuttanikāya - Sagāthāvagga - Brāhmaṇasanyuttaṁ - Mānatthaddhasuttaṁ
三藏（原創）- 藏經 - 相應部 - 含有偈品 - 婆羅門相應 - 頑固苦行者經
三藏（原创）- 藏经 - 关联尼迦耶 - 含有偈品 - 婆罗门相应 - 顽固苦行者经

Pali translation
Terjemahan Bahasa Indonesia
中文翻譯

Kucchivikara Vatthu

गिलानवत्थुकथा
Gilānavatthukathā

Now at that time a certain monk was sick with dysentery. He lay fouled in his own urine & excrement. Then the Blessed One, on an inspection tour of the lodgings with Ven. Ananda as his attendant, went to that monk's dwelling and, on arrival, saw the monk lying fouled in his own urine & excrement. On seeing him, he went to the monk and said, "What is your sickness, monk?"

"I have dysentery, O Blessed One."
"But do you have an attendant?"
"No, O Blessed One."
"Then why don't the monks attend to you?"
"I don't do anything for the monks, lord, which is why they don't attend to me."

Then the Blessed One addressed Ven. Ananda: "Go fetch some water, Ananda. We will wash this monk."

"As you say, lord," Ven. Ananda replied, and he fetched some water. The Blessed One sprinkled water on the monk, and Ven. Ananda washed him off. Then — with the Blessed One taking the monk by the head, and Ven. Ananda taking him by the feet — they lifted him up and placed him on a bed.

Then the Blessed One, from this cause, because of this event, had the monks assembled and asked them: "Is there a sick monk in that dwelling over there?"

"Yes, O Blessed One, there is."
"And what is his sickness?"
"He has dysentery, O Blessed One."
"But does he have an attendant?"
"No, O Blessed One."
"Then why don't the monks attend to him?"
"He doesn't do anything for the monks, lord, which is why they don't attend to him."

"Monks, you have no mother, you have no father, who might tend to you. If you don't tend to one another, who then will tend to you? Whoever would tend to me, should tend to the sick.

"If one's preceptor is present, the preceptor should tend to one as long as life lasts, and should stay until one's recovery. If one's teacher is present, the teacher should tend to one as long as life lasts, and should stay until one's recovery. If one's student is present, the student should tend to one as long as life lasts, and should stay until one's recovery. If one's apprentice is present, the apprentice should tend to one as long as life lasts, and should stay until one's recovery. If one who is a fellow student of one's preceptor is present, the fellow student of one's preceptor should tend to one as long as life lasts, and should stay until one's recovery. If one who is a fellow apprentice of one's teacher is present, the fellow apprentice of one's teacher should tend to one as long as life lasts, and should stay until one's recovery. If no preceptor, teacher, student, apprentice, fellow student of one's preceptor, or fellow apprentice of one's teacher is present, the sangha should tend to one. If it does not, [all the monks in that community] incur an offense of wrong-doing.

"A sick person endowed with five qualities is hard to tend to: he does what is not amenable to his cure; he does not know the proper amount in things amenable to his cure; he does not take his medicine; he does not tell his symptoms, as they actually are present, to the nurse desiring his welfare, saying that they are worse when they are worse, improving when they are improving, or remaining the same when they are remaining the same; and he is not the type who can endure bodily feelings that are painful, fierce, sharp, wracking, repellent, disagreeable, life-threatening. A sick person endowed with these five qualities is hard to tend to.

"A sick person endowed with five qualities is easy to tend to: he does what is amenable to his cure; he knows the proper amount in things amenable to his cure; he takes his medicine; he tells his symptoms, as they actually are present, to the nurse desiring his welfare, saying that they are worse when they are worse, improving when they are improving, or remaining the same when they are remaining the same; and he is the type who can endure bodily feelings that are painful, fierce, sharp, wracking, repellent, disagreeable, life-threatening. A sick person endowed with these five qualities is easy to tend to.

"A nurse endowed with five qualities is not fit to tend to the sick: He is not competent at mixing medicine; he does not know what is amenable or unamenable to the patient's cure, bringing to the patient things that are unamenable and taking away things that are amenable; he is motivated by material gain, not by thoughts of good will; he gets disgusted at cleaning up excrement, urine, saliva, or vomit; and he is not competent at instructing, urging, rousing, & encouraging the sick person at the proper occasions with a talk on Dhamma. A nurse endowed with these five qualities is not fit to tend to the sick.

"A nurse endowed with five qualities is fit to tend to the sick: He is competent at mixing medicine; he knows what is amenable or unamenable to the patient's cure, taking away things that are unamenable and bringing things that are amenable; he is motivated by thoughts of good will, not by material gain; he does not get disgusted at cleaning up excrement, urine, saliva, or vomit; and he is competent at instructing, urging, rousing, & encouraging the sick person at the proper occasions with a talk on Dhamma. A nurse endowed with these five qualities is fit to tend to the sick."



Tipitaka Source 【經源】:
तिपिटक - विनयपिटक - महावग्ग - चीवरक्खन्धको - गिलानवत्थुकथा 【२२४】
Tipiṭaka - Vinayapiṭaka - Mahāvagga - Cīvarakkhandhako - 224. Gilānavatthukathā

Word bank 【釋義】:
1. Gilāna = person who fall ill; person who suffer illness
[orang yang menderita penyakit] 患病者，得病者 = 病人。
2. Kucchivikāra = dysentery, abdominal pains [disturbance of the bowels]
sakit perut / disentri. 痢疾；腹瀉；肚腹疼痛
3. vatthu = book [buku] 書，集。

Pali Text
Terjemahan Bahasa Indonesia

Lord Sakka's Questions

सक्कपञ्हसुत्तं
Sakka pañha suttaṃ

Thus have I heard. Once the lord was staying in Magadha, to the east of Rajagaha, by a Brahmin village called Ambasanda, to the north of the village on Mount Vediya, in the Indasala Cave. And at that time Sakka, king of heaven felt a strong desire to see the Lord. And Sakka thought: ‘Where is the Blessed Lord, the fully-enlightened Buddha, now staying? Then, perceiving where the Lord was, Sakka said to the thirty-three gods: ‘Gentlemen, the Blessed Lord is now staying Magadha, to the east of Rajagaha, by a Brahmin village called Ambasanda, to the north of the village on Mount Vediya, in the Indasala Cave. How would it be if we were to go and visit the lord?’

‘Very good, Lord, and may good fortune go with you,’ Replied the Thirty-Three Gods.

Then Sakka said to Pancasikha of the Gandhabbas: ‘The Blessed Lord is staying in Magadha, to the east of Rajagaha, by a Brahmin village called Ambasanda, to the north of the village on Mount Vediya, in the Indasala Cave. I propose to go visit him.’

‘Very good, Lord,’ said Pancasikha and, taking his yellow beluva-wood lute, he followed in attendance on Sakka. And, just as swiftly as a strong man might stretch forth his flexed arm, or flex it again, Sakka, surrounded by the Thirty-Three Gods and attended by Pancasikha, vanished from the heaven of the Thirty-Three and appeared in Magadha, to the east of Rajagaha, by a Brahmin village called Ambasanda, to the north of the village on Mount Vediya.

Then a tremendous light shone over Mount Vediya illuminating the village of Ambasanda – so great was the power of the gods – so that in the surrounding villages they were saying: ‘Look! Today, Mount Vediya is on fire! It’s Burning! It’s engulfed in flames! What is the matter, that Mount Vediya and Ambasanda are lit up like this?’ and they were so terrified that their hair stood on end.

Then Sakka said: ‘Pancasikha, it is hard for the likes of us to get near the Tathágata when they are enjoying the bliss of meditation, and therefore withdrawn. But if you, Pancasikha, were first to attract the ear of the Blessed Lord, then we might afterwards be able to approach and see the Blessed Lord, the fully enlightened Buddha.’

‘Very good, Lord,’ Said Pancasikha and, taking his yellow beluva-wood lute, he approached the Indasala Cave. Thinking: ‘As far as this is neither too far nor too near to the Lord, and he will hear my voice,’ he stood to one side. Then, to the strains of his lute, he sang these verses extolling the Buddha, the Dharma, the Arahants, and love:

‘Lady, your father Timbaru greet,
Oh sunshine fair, I give him honor due,
By whom was sired a maid as fair as you
Who is the cause of my heart’s delight.

Delightful as the breeze to one who sweats,
Or as cooling draught to one who thirsts,
Your radiant beauty is to me as dear
As the Dhamma is to Arahants.

Just as medicine to him who’s ill,
Or nourishment to one who’s starving still,
Bring me, gracious lady, sweet release
With water cool from my consuming flames.

The elephant, oppressed by summer heat,
Seeks out a lotus-pool upon which float
Petals and pollen of that flower
So into your bosom sweet I’d plunge.

As an elephant, urged by the goad,
Pays no heed to pricks of lance and spear,
So I, unheeding, know not what I do,
Intoxicated by your beauteous form.

By you my heart is tightly bound in bonds,
All my thoughts are quite transformed, and I
Can no longer find my former course:
I’m like a fish that’s caught on baited hook.

Come, embrace me, maiden fair of thighs,
Seize and hold me with your lovely eyes,
Take me in your arms, it’s all I ask!
My desire was slight at first, O maid

Of waving tresses, but it grew apace,
As grow the gifts that Arahants receive.
Whatever merit I have gained by gifts
To those Noble ones, may my reward

When it ripens, be your love, my Sun!
Just as that Sage would be rejoiced, if he
Were to gain supreme enlightenment,
So I’d rejoice to be made one with you.

If Sakka, Lord of Three and Thirty Gods
Were perchance to grant a boon to me,
It’s you I’d crave, my love for you’s so strong.
Your father, maid so wise, I venerate

Like a sal-tree fairly blossoming,
For his offspring’s sake, so sweet and fair.’

When he heard this, the Lord said: ‘Pancasikha, the sound of your strings blends so well with your song, and your song with the strings, that neither prevails excessively over the other. When did you compose these verses on the Buddha, the Dharma, the Arahants, and love?’

‘Lord, it was when the Blessed Lord was staying on the bank of the river Neranjara, under the goatherd’s banyan-tree prior to his enlightenment. At that time I fell in love with the Lady Bhadda, bright as the sun, the Daughter of King Timbaru of the Gandhabbas. But the lady was in love with somebody else. It was Sikhaddi, the son of Matali the Charioteer, whom she favored. And when I found out that I could not win the lady by any manner of means, I took my yellow Beluva-wood lute and went to the home of King Timbaru of the Gandhabbas, and there I sang those verses. And, Lord, having heard the verses the Lady Bhadda Suriyavaccasa said to me: ‘Sir, I have not personally seen that blessed Lord, though I heard of him when I went to the Sudhamma Hall of the Thirty Three Gods to dance. And since, sir, you praise that Blessed Lord so highly, let us meet today." And so, Lord, I met the Lady, not then but later.’

Then Sakka thought, ‘Pancasikha and the Lord are in friendly conversation,’ so he called to Pancasikha: ‘My dear Pancasikha, salute the Blessed Lord from me, saying, "Lord Sakka, king of the gods, together with his ministers and follows, pays homage at the feet of the Blessed Lord."’

‘Very good, Lord,’ said Pancasikha, and did so.

‘Pancasikha, may Sakka, King of the gods, his ministers and followers be happy, for they all desire happiness: devas, humans, asuras, nagas, Gandhabbas, and whatever other groups of beings there are!’ for that is the way the Tathágatas greet such mighty beings. After this greeting, Sakka entered the Indasala Cave, saluted the Lord, and stood to one side, and the Thirty Three Gods, with Pancasikha, did the same.

Then in the Indasala Cave the rough passages became smooth, the narrow parts become wide, and the pitch-dark cavern became bright, owing to the power of the devas. Then the Lord said to Sakka: ‘It is wonderful, it is marvelous that the Venerable Kosiya, with so much, so many things to do, should come here!’ ‘Lord, I have long wished to visit the Blessed Lord, but I have always been so busy on behalf of the Thirty Three that I was unable to come. Once the Blessed Lord was staying at Savatthi in the Salala hut, and I went to Savatthi to see the Lord.

‘At that time the Blessed Lord was seated in some form of Meditation, and King Vessavana’s wife Bhunjatu was waiting on him, venerating him with palms together. I said to her: "Lady, please salute the Blessed Lord for me and say: ‘Sakka, the King of Gods, with his ministers and followers, pays homage at the Lord’s feet.’ But she said: "Sir, it is not the right time to see the Blessed Lord, he is in retreat." "Well then, Lady, when the Blessed Lord rises from his meditation, please tell him what I have said." Lord, did the lady salute you on my behalf and does the Lord remember what she said?’

‘She did salute me, King of the Gods, and I remember what she said. I also remember that it was Your Reverence’s chariot-wheels that roused me from my meditation.’

‘Lord, those gods who arose in the heaven of the Thirty-Three before I did have told me and assured me that whenever a Tathágata, a fully enlightened Arahant Buddha arises in the world, the ranks of Devas increase, and those of asuras decline in numbers. In fact I have witnessed this myself. There was, Lord, right here in Kapilavatthu a Sakyan girl called Gopika who had faith in the Buddhas, the Dhamma, and the Sangha, and who observed the precepts scrupulously. She rejected the status of a woman and developed the thought of becoming a man. Then, after her death, at the breaking up of the body, she went to a happy destination, being reborn in a heaven state among the Thirty Three Gods, as one of our sons, becoming known as Gopaka the devas’ son. Also, there were three monks who, having observed the holy life under the Blessed Lord, had been reborn in the inferior condition of Gandhabbas. They lived indulging in the pleasures of the five senses, as our attendants and servants. At this, Gopaka rebuked them saying: "What were you about sirs, that you did not listen to the Blessed Lord’s teaching? I was a woman who had faith in the Buddha… I rejected the status of a woman…and was reborn among the Thirty-Three Gods and am Known as Gopaka the Deva’s son. But you, after having observed the Holy life under the Blessed Lord, have been reborn in the inferior life condition of Gandhabbas!" And being thus rebuked the two of those Devas immediately developed mindfulness, and so attained to the realm of the Retinue of Brahma. But one of them remained addicted to sensual pleasures.

Gopaka Spoke:

"Discipline once of Him-Who-Sees,
The Name I bore then Gopika.
The Buddha, Dhamma firmly trusting
I served the Sangha cheerfully.

For loyal service paid to him
See me now, a Sakka-son,
Mighty in the Threefold Heaven
Resplendent; Gopaka my name.

Then former monks I saw, who’d reached
No higher than Gandhabba’s rank,
Who before had human birth
And led the life the Buddha taught.
We supplied their food and drink,

And waited on them in our homes.
Had they no ears, that they thus blest
Still could not grasp the Buddha’s law?
Each for himself must understand

That Dhamma taught by him-who-sees,
And well-proclaimed. I, serving you,
Heard the Noble-One’s good words,
And so I’m born, a Sakka Son,

Mighty in the Three-Fold Heaven,
And resplendent, whereas you,
Though you served the Prince of Men
And led the matchless life he taught,

Have re-appeared in humble state
And not attained your proper rank,
A sorry sight it is to see
One’s Dhamma-fellows sunk so low

That, gandhabba-spirits, you
But come to wait upon the gods,
While as for me – I am transformed!
From household life, and female, I

Am now reborn a male, a god,
Rejoicing in celestial bliss!"
When thus rebuked by Gopaka,
Disciple true of Gotama,

In sore distress they all replied:
"Alas, let’s go, and strive amain,
And be no longer others’ slaves!"
And of the three, two struggled hard,
And bore in mind the Teacher’s word.

They purified their hearts of lust,
Perceiving peril in desires,
And like the elephant that bursts
All restraining bonds, they broke

The fetters and the bonds of lust,
Those fetters of the evil one
So hard to overcome – and thus
The very gods, the Thirty Three

With Indra and Pajapati,
Who sat enthroned in Council Hall,
These two heroes, passions purged,
Outstripped, and left them far behind.

On seeing which, Vasava, dismayed,
Chief amidst that throng of gods,
Cried: "See how these of lesser rank
outstrip the gods of the thirty three!"

Then hearing of his rulers fearsm
Gopaka said to Vasava:
Lord Indra, in the world of men
A Buddha, called the Sakyan Sage,

Has gained the mastery of lust,
And these his pupils, who had failed
In mindfulness when claimed by death,
Have now regained it with my help.

Though one of them is left behind
And still among Gandhabbas dwells,
These two, on highest wisdom set,
In deep absorption spurn the gods!
Let no disciple ever doubt

That truth may yet be realized
By those who dwell in these abodes.
To him who’s crossed the flood and made
an end of doubts, our homage due,

The Buddha, Victor, Lord, we give."
Even here, they gained the truth, and so
Have passed beyond greater eminence.
Those two have gained a higher place than this

In realms of Brahma’s Retinue. And we
Have come, O Lord, in hope that we may gain
That truth, and, if the Lord will give us leave,
To put our questions to the Blessed Lord.’

Then the Lord thought: ‘Sakka has lived a pure life for a long time. Whatever questions
he may ask will be to the point and not frivolous, and he will be quick to understand my answers.’ So the Blessed Lord replied to Sakka in this verse:

‘Ask me, Sakka, all that you desire!

On what you ask, I’ll put your mind at rest.’

Being thus invited, Sakka, Ruler of the gods, put his first question to the Lord: ‘By what fetters, sir, are beings bound – gods, humans, asuras, nagas, Gandhabbas and whatever other kinds there may be – whereby, although they wish to live without hate, harming, hostility or malignity, and in peace, they yet live in hate, harming one another, hostile and malign?’ This was Sakka’s first question to the Lord, and the Lord replied: ‘Ruler of the Gods, it is the bonds of jealously and avarice that bind beings so that though they wish to live without hate… they yet live in hate, harming one another, hostile and malign.’ This was the Lord’s reply, and Sakka, delighted, exclaimed: ‘So it is, Lord, so it is, Well-Farer! Through the Lord’s answer I have overcome my doubt and uncertainty!’

Then Sakka, having expressed his appreciation, asked another question: ‘But sir, what gives rise to jealousy and avarice, what is their origin, how are they born, how do they arise? Owing to the presence of what do they arose, owing to the absence of what do they arise?’

‘Jealousy and avarice, Ruler of the Gods, take rise from like and dislike, this is their origin, this is how they are born, how they arose. When these are present, they arise; when these are absent, they do not arise.’

‘But, sir, what gives rise to like and dislike?… Owing to the presence of what do they arise, owing to the absence of what do they not arise?’

‘They arise, Ruler of the Gods, from desire … Owing to the presence of desire, they arise, owing to the absence of desire they do not arise.’

‘But sir, what gives rise to desire?’

‘Desire, Ruler of the Gods, arises from thinking… when the mind thinks about something, desire arises; when the mind thinks about nothing, desire does not arise.’

‘But, sir, what gives rise to thinking?’

‘Thinking arises from the tendency to proliferation… when this tendency is present, thinking arises; when it is absent, thinking does not arise.’

‘Well, sir, what practice has that monk undertaken who has reached the right way which is needful and leading to the cessation of the tendency to proliferation?’

‘Ruler of the Gods, I declare that there are two kinds of happiness: the kind to be pursued, and the kind to be avoided. The same applied to unhappiness and equanimity.

‘Why have I declared this in regard to happiness? This is how I understood happiness: When I observed that in the pursuit of such happiness, unwholesome factors increased and wholesome factors decreased, then that happiness was to be avoided. And when I observed the pursuit of such happiness unwholesome factors decreased and wholesome ones increased, then that happiness was to be sought after. Now, of such happiness as is accompanied by thinking and pondering, and of that which is not so accompanied, the latter is the more excellent. The same applies to unhappiness and to equanimity. And this, Ruler of Gods, is the practice that monk has undertaken who has reached the right way… leading to the cessation of the tendency to proliferation.’ And Sakka expressed his delight at the Lord’s answer.

Then Sakka, having expressed his appreciation, asked another question: ‘Well, sir, what practice has that monk undertaken who has acquired the restraint required by the rules?’

‘Ruler of the Gods, I declare that there are two kinds of bodily conduct: the kind to be pursued and the kind to be avoided. The same applied to conduct of speech and to the pursuit of goals. Why have I declared this in regard to bodily conduct? This is how I understood bodily conduct: When I observed that by the performance of certain actions, unwholesome factors decreased and wholesome ones increased, then such bodily action was to be followed. That is why I make this distinction. The same applies conduct of speech and the pursuit of goals. And this, Ruler of the Gods, is the practice that monk has undertaken who has acquired the restraint required by the rules.’ And Sakka expressed his delight at the Lord’s answer.

Then Sakka asked another question: ‘Well, sir, what practice has that monk undertaken who has acquired control of his sense faculties?’

‘Ruler of the Gods, I declare that things perceived by the eye are of two kinds: the kind to be pursued, and the kind to be avoided. The same applied to the things perceived by the ear, the nose, the tongue, the body and the mind.’

At this, Sakka said, "Lord, I understand in full the true meaning of what the Blessed Lord has outlined in brief. Lord, whatever object perceived by the eye, if its pursuit leads to the increase of unwholesome factors and the decrease of wholesome ones, that is not to be sought after; if its pursuit leads to the decrease of unwholesome factors and the increase of wholesome ones, such an object is to be sought after. After the same applied to things perceived by the ear, the nose, the tongue, the body and the mind. Thus I understand in full the true meaning of what the Blessed Lord has outlined in brief, and thus through the Lord’s answer I have overcome my doubt and got rid of uncertainty.’

Then Sakka asked another question: ‘Sir, do all ascetics and Brahmins teach the same doctrine, practice the same discipline, want the same thing and pursue the same goal?’

‘No, Ruler of the Gods, they do not.’

‘But why, sir, do they not do so?’

‘The world, Ruler of the Gods, is made up of many and various elements. Such being the case, beings adhere to one or other of these various things, and whatever they adhere to they become powerfully addicted to, and declare: ‘This alone is the truth, everything else is false!’ Therefore, they do not all teach the same thing, pursue the same goal.’

‘Sir, are all ascetics and Brahmins fully proficient, freed from bonds, perfect in the holy life, have they perfectly reached the goal?’

‘No, ruler of the Gods.’

‘Why is that sir?’

‘Only those who are liberated by the destruction of craving are fully proficient, freed from the bonds, perfect in the holy life and have perfectly reached the goal.’

Then Sakka, having delighted in and expressed his approval of the Blessed One's words, said to him: "Yearning is a disease, yearning is a boil, yearning is an arrow. It seduces one, drawing one into this or that state of being, which is why one is reborn in high states and low. Whereas other outside priests and contemplatives gave me no chance to ask them these questions, the Blessed One has answered at length, so that he has removed the arrow of my uncertainty and perplexity."

"Ruler of the Gods, do you recall having asked other priests and contemplatives these questions?"

"Yes, lord, I recall having asked other priests and contemplatives these questions."

"If it's no inconvenience, could you tell me how they answered?"

"It's no inconvenience when sitting with the Blessed One or one who is like him."

"Then tell me, Ruler of the Gods."

"Having gone to those whom I considered to be priests and contemplatives living in isolated dwellings in the wilderness, I asked them these questions. But when asked by me, they were at a loss. Being at a loss, they asked me in return, 'What is your name?'

"Being asked, I responded, 'I, dear sir, am Sakka, the Ruler of the Gods.'

"So they questioned me further, 'But what kamma did you do to attain to this state?'

"So I taught them the Dhamma as far as I had heard and mastered it. And they were gratified with just this much: 'We have seen Sakka, the Ruler of the Gods, and he has answered our questions!' So, instead of my becoming their disciple, they simply became mine. But I, lord, am the Blessed One's disciple, a stream-winner, steadfast, never again destined for states of woe, headed for self-awakening."

"Ruler of the Gods, do you recall ever having previously experienced such happiness and joy?" "Yes, lord, I do."

"And how do you recall ever having previously experienced such happiness and joy?" "Once, lord, the devas and asuras were arrayed in battle. And in that battle the devas won, while the asuras lost. Having won the battle, as the victor in the battle, this thought occurred to me: 'Whatever has been the divine nourishment of the asuras, whatever has been the divine nourishment of the devas, the devas will now enjoy both of them.' But my attainment of happiness and joy was in the sphere of violence and weapons. It didn't lead to disenchantment, to dispassion, to cessation, to calm, to direct knowledge to self-awakening, to Unbinding. But my attainment of happiness and joy on hearing the Blessed One's Dhamma is in the sphere of no violence, the sphere of no weapons. It leads to disenchantment, to dispassion, to cessation, to calm, to direct knowledge to self-awakening, to Unbinding.’

‘And, Ruler of the Gods, what things do you call to mind when you amid experiencing such satisfaction and happiness as this?’ ‘Lord, at such a time, six things come to mind at which I rejoice:


"I who merely as a god exist, have gained
The chance, by kamma, of another earthly life.’
That, Lord, is the first thing that occurs to me.
‘Leaving this non-human realm of gods behind,
Unerringly I’ll seek the womb I wish to find.’

That lord is the second thing…
‘My problems solved, I’ll gladly live by Buddha’s law,
Controlled and mindful, and with clear awareness filled."

That lord, is the third thing…
‘And should thereby enlightenment arise in me,
As one who knows I’ll dwell, and there await my end."

That lord, is the fourth thing…
‘Then when I leave the human world again, I’ll be
Once more a god, and one of highest rank.’

That lord, is the fifth thing…
‘More glorious than devas are the peerless gods,
Among whom dwelling I shall make my final home.’


That lord, is the sixth thing that occurs to me, and these are the six things at which I rejoice:

‘Long I wandered, unfulfilled, in doubt,
In quest of the Tathágata. I thought
Hermits who lived in seclusion and austere
Must surely be enlightened: I’ll seek them.

"What must I do to gain success, and what
Course but leads to failure?" – But thus asked,

They could not tell me how to tread the path.
Instead, when they found out that I am king
Of gods, they asked me why I’d come t them,
And I it was who taught them what I knew

Of Dhamma, and at that, rejoicing, they
Cried: "It’s Vasava, the Lord, we’ve seen!"
But now – I’ve seen the Buddha, and my doubts
Are all dispelled, my fears are allayed,

And now to the Enlightened One I pay
Homage due, to him who’s drawn the dark
Of Craving, to the Buddha, peerless Lord,
Mighty hero, Kinsman of the Sun!

Just as Brahma’s worshipped by the gods,
So likewise today we worship you,
Enlightened One, and Teacher unsurpassed,
Whom none can equal in the human world,

Or in the heavens, dwelling of the gods!’

Then Sakka, the Ruler of the Gods, said to Pancasikha of the Gandhabbas: ‘My dear Pancasikha, you have been of great help to me for gaining the ear of the Blessed Lord. For it was through your gaining his ear that we were admitted to the presence of the Blessed Lord, the Arahant, the supremely enlightened Buddha. I will be a father to you, you shall be king of the Gandhabbas, and I will give you Bhadda Suriyacaccasa, whom you desired.’ Then Sakka, the Ruler of the Gods, touched the earth with his hand and said three times,

Homage to the Worthy One, the Blessed One, the Rightly Self-awakened One!
Homage to the Worthy One, the Blessed One, the Rightly Self-awakened One!
Homage to the Worthy One, the Blessed One, the Rightly Self-awakened One!

While this explanation was being given, there arose to Sakka the dustless, stainless Dhamma eye -- "Whatever is subject to origination is all subject to cessation" -- as it also did to his following of devas.


Such were the questions that the Blessed One answered at Sakka's bidding. Thus have I heard. Once the lord was staying in Magadha, to the east of Rajagaha, by a Brahmin village called Ambasanda, to the north of the village on Mount Vediya, in the Indasala Cave. And at that time Sakka, Lord of the gods felt a strong desire to see the Lord. And Sakka thought: ‘Where is the Blessed Lord, the fully-enlightened Buddha, now staying? Then, perceiving where the Lord was, Sakka said to the thirty-three gods: ‘Gentlemen, the Blessed Lord is now staying Magadha, to the east of Rajagaha, by a Brahmin village called Ambasanda, to the north of the village on Mount Vediya, in the Indasala Cave. How would it be if we were to go and visit the lord?’

‘Very good, Lord, and may good fortune go with you,’ Replied the Thirty-Three Gods.

Then Sakka said to Pancasikha of the Gandhabbas: ‘The Blessed Lord is staying in Magadha, to the east of Rajagaha, by a Brahmin village called Ambasanda, to the north of the village on Mount Vediya, in the Indasala Cave. I propose to go visit him.’

‘Very good, Lord,’ said Pancasikha and, taking his yellow beluva-wood lute, he followed in attendance on Sakka. And, just as swiftly as a strong man might stretch forth his flexed arm, or flex it again, Sakka, surrounded by the Thirty-Three Gods and attended by Pancasikha, vanished from the heaven of the Thirty-Three and appeared in Magadha, to the east of Rajagaha, by a Brahmin village called Ambasanda, to the north of the village on Mount Vediya.

Then a tremendous light shone over Mount Vediya illuminating the village of Ambasanda – so great was the power of the gods – so that in the surrounding villages they were saying: ‘Look! Today, Mount Vediya is on fire! It’s Burning! It’s engulfed in flames! What is the matter, that Mount Vediya and Ambasanda are lit up like this?’ and they were so terrified that their hair stood on end.

Then Sakka said: ‘Pancasikha, it is hard for the likes of us to get near the Tathágata when they are enjoying the bliss of meditation, and therefore withdrawn. But if you, Pancasikha, were first to attract the ear of the Blessed Lord, then we might afterwards be able to approach and see the Blessed Lord, the fully enlightened Buddha.’

‘Very good, Lord,’ Said Pancasikha and, taking his yellow beluva-wood lute, he approached the Indasala Cave. Thinking: ‘As far as this is neither too far nor too near to the Lord, and he will hear my voice,’ he stood to one side. Then, to the strains of his lute, he sang these verses extolling the Buddha, the Dharma, the Arahants, and love:

‘Lady, your father Timbaru greet,
Oh sunshine fair, I give him honor due,
By whom was sired a maid as fair as you
Who is the cause of my heart’s delight.

Delightful as the breeze to one who sweats,
Or as cooling draught to one who thirsts,
Your radiant beauty is to me as dear
As the Dhamma is to Arahants.

Just as medicine to him who’s ill,
Or nourishment to one who’s starving still,
Bring me, gracious lady, sweet release
With water cool from my consuming flames.

The elephant, oppressed by summer heat,
Seeks out a lotus-pool upon which float
Petals and pollen of that flower
So into your bosom sweet I’d plunge.

As an elephant, urged by the goad,
Pays no heed to pricks of lance and spear,
So I, unheeding, know not what I do,
Intoxicated by your beauteous form.

By you my heart is tightly bound in bonds,
All my thoughts are quite transformed, and I
Can no longer find my former course:
I’m like a fish that’s caught on baited hook.

Come, embrace me, maiden fair of thighs,
Seize and hold me with your lovely eyes,
Take me in your arms, it’s all I ask!
My desire was slight at first, O maid

Of waving tresses, but it grew apace,
As grow the gifts that Arahants receive.
Whatever merit I have gained by gifts
To those Noble ones, may my reward

When it ripens, be your love, my Sun!
Just as that Sage would be rejoiced, if he
Were to gain supreme enlightenment,
So I’d rejoice to be made one with you.

If Sakka, Lord of Three and Thirty Gods
Were perchance to grant a boon to me,
It’s you I’d crave, my love for you’s so strong.
Your father, maid so wise, I venerate

Like a sal-tree fairly blossoming,
For his offspring’s sake, so sweet and fair.’

When he heard this, the Lord said: ‘Pancasikha, the sound of your strings blends so well with your song, and your song with the strings, that neither prevails excessively over the other. When did you compose these verses on the Buddha, the Dharma, the Arahants, and love?’

‘Lord, it was when the Blessed Lord was staying on the bank of the river Neranjara, under the goatherd’s banyan-tree prior to his enlightenment. At that time I fell in love with the Lady Bhadda, bright as the sun, the Daughter of King Timbaru of the Gandhabbas. But the lady was in love with somebody else. It was Sikhaddi, the son of Matali the Charioteer, whom she favored. And when I found out that I could not win the lady by any manner of means, I took my yellow Beluva-wood lute and went to the home of King Timbaru of the Gandhabbas, and there I sang those verses. And, Lord, having heard the verses the Lady Bhadda Suriyavaccasa said to me: ‘Sir, I have not personally seen that blessed Lord, though I heard of him when I went to the Sudhamma Hall of the Thirty Three Gods to dance. And since, sir, you praise that Blessed Lord so highly, let us meet today." And so, Lord, I met the Lady, not then but later.’

Then Sakka thought, ‘Pancasikha and the Lord are in friendly conversation,’ so he called to Pancasikha: ‘My dear Pancasikha, salute the Blessed Lord from me, saying, "Lord Sakka, king of the gods, together with his ministers and follows, pays homage at the feet of the Blessed Lord."’

‘Very good, Lord,’ said Pancasikha, and did so.

‘Pancasikha, may Sakka, King of the gods, his ministers and followers be happy, for they all desire happiness: devas, humans, asuras, nagas, Gandhabbas, and whatever other groups of beings there are!’ for that is the way the Tathágatas greet such mighty beings. After this greeting, Sakka entered the Indasala Cave, saluted the Lord, and stood to one side, and the Thirty Three Gods, with Pancasikha, did the same.

Then in the Indasala Cave the rough passages became smooth, the narrow parts become wide, and the pitch-dark cavern became bright, owing to the power of the devas. Then the Lord said to Sakka: ‘It is wonderful, it is marvelous that the Venerable Kosiya, with so much, so many things to do, should come here!’ ‘Lord, I have long wished to visit the Blessed Lord, but I have always been so busy on behalf of the Thirty Three that I was unable to come. Once the Blessed Lord was staying at Savatthi in the Salala hut, and I went to Savatthi to see the Lord.

‘At that time the Blessed Lord was seated in some form of Meditation, and King Vessavana’s wife Bhunjatu was waiting on him, venerating him with palms together. I said to her: "Lady, please salute the Blessed Lord for me and say: ‘Sakka, the King of Gods, with his ministers and followers, pays homage at the Lord’s feet.’ But she said: "Sir, it is not the right time to see the Blessed Lord, he is in retreat." "Well then, Lady, when the Blessed Lord rises from his meditation, please tell him what I have said." Lord, did the lady salute you on my behalf and does the Lord remember what she said?’

‘She did salute me, King of the Gods, and I remember what she said. I also remember that it was Your Reverence’s chariot-wheels that roused me from my meditation.’

‘Lord, those gods who arose in the heaven of the Thirty-Three before I did have told me and assured me that whenever a Tathágata, a fully enlightened Arahant Buddha arises in the world, the ranks of Devas increase, and those of asuras decline in numbers. In fact I have witnessed this myself. There was, Lord, right here in Kapilavatthu a Sakyan girl called Gopika who had faith in the Buddhas, the Dhamma, and the Sangha, and who observed the precepts scrupulously. She rejected the status of a woman and developed the thought of becoming a man. Then, after her death, at the breaking up of the body, she went to a happy destination, being reborn in a heaven state among the Thirty Three Gods, as one of our sons, becoming known as Gopaka the devas’ son. Also, there were three monks who, having observed the holy life under the Blessed Lord, had been reborn in the inferior condition of Gandhabbas. They lived indulging in the pleasures of the five senses, as our attendants and servants. At this, Gopaka rebuked them saying: "What were you about sirs, that you did not listen to the Blessed Lord’s teaching? I was a woman who had faith in the Buddha… I rejected the status of a woman…and was reborn among the Thirty-Three Gods and am Known as Gopaka the Deva’s son. But you, after having observed the Holy life under the Blessed Lord, have been reborn in the inferior life condition of Gandhabbas!" And being thus rebuked the two of those Devas immediately developed mindfulness, and so attained to the realm of the Retinue of Brahma. But one of them remained addicted to sensual pleasures.

Gopaka Spoke:

"Discipline once of Him-Who-Sees,
The Name I bore then Gopika.
The Buddha, Dhamma firmly trusting
I served the Sangha cheerfully.

For loyal service paid to him
See me now, a Sakka-son,
Mighty in the Threefold Heaven
Resplendent; Gopaka my name.

Then former monks I saw, who’d reached
No higher than Gandhabba’s rank,
Who before had human birth
And led the life the Buddha taught.

We supplied their food and drink,
And waited on them in our homes.
Had they no ears, that they thus blest
Still could not grasp the Buddha’s law?

Each for himself must understand
That Dhamma taught by him-who-sees,
And well-proclaimed. I, serving you,
Heard the Noble-One’s good words,

And so I’m born, a Sakka Son,
Mighty in the Three-Fold Heaven,
And resplendent, whereas you,
Though you served the Prince of Men

And led the matchless life he taught,
Have re-appeared in humble state
And not attained your proper rank,
A sorry sight it is to see

One’s Dhamma-fellows sunk so low
That, gandhabba-spirits, you
But come to wait upon the gods,
While as for me – I am transformed!

From household life, and female, I
Am now reborn a male, a god,
Rejoicing in celestial bliss!"
When thus rebuked by Gopaka,

Disciple true of Gotama,
In sore distress they all replied:
"Alas, let’s go, and strive amain,
And be no longer others’ slaves!"

And of the three, two struggled hard,
And bore in mind the Teacher’s word.
They purified their hearts of lust,
Perceiving peril in desires,

And like the elephant that bursts
All restraining bonds, they broke
The fetters and the bonds of lust,
Those fetters of the evil one

So hard to overcome – and thus
The very gods, the Thirty Three
With Indra and Pajapati,
Who sat enthroned in Council Hall,

These two heroes, passions purged,
Outstripped, and left them far behind.
On seeing which, Vasava, dismayed,
Chief amidst that throng of gods,

Cried: "See how these of lesser rank
outstrip the gods of the thirty three!"
Then hearing of his rulers fearsm
Gopaka said to Vasava:

Lord Indra, in the world of men
A Buddha, called the Sakyan Sage,
Has gained the mastery of lust,
And these his pupils, who had failed

In mindfulness when claimed by death,
Have now regained it with my help.
Though one of them is left behind
And still among Gandhabbas dwells,

These two, on highest wisdom set,
In deep absorption spurn the gods!
Let no disciple ever doubt
That truth may yet be realized

By those who dwell in these abodes.
To him who’s crossed the flood and made
an end of doubts, our homage due,
The Buddha, Victor, Lord, we give."

Even here, they gained the truth, and so
Have passed beyond greater eminence.
Those two have gained a higher place than this
In realms of Brahma’s Retinue. And we

Have come, O Lord, in hope that we may gain
That truth, and, if the Lord will give us leave,
To put our questions to the Blessed Lord.’


Then the Lord thought:
‘Sakka has lived a pure life for a long time.
Whatever questions he may ask will be to the point and not frivolous,
and he will be quick to understand my answers.’
So the Blessed Lord replied to Sakka in this verse:

‘Ask me, Sakka, all that you desire!

On what you ask, I’ll put your mind at rest.’

Being thus invited, Sakka, Ruler of the gods, put his first question to the Lord: ‘By what fetters, sir, are beings bound – gods, humans, asuras, nagas, Gandhabbas and whatever other kinds there may be – whereby, although they wish to live without hate, harming, hostility or malignity, and in peace, they yet live in hate, harming one another, hostile and malign?’ This was Sakka’s first question to the Lord, and the Lord replied: ‘Ruler of the Gods, it is the bonds of jealously and avarice that bind beings so that though they wish to live without hate… they yet live in hate, harming one another, hostile and malign.’ This was the Lord’s reply, and Sakka, delighted, exclaimed: ‘So it is, Lord, so it is, Well-Farer! Through the Lord’s answer I have overcome my doubt and uncertainty!’

Then Sakka, having expressed his appreciation, asked another question: ‘But sir, what gives rise to jealousy and avarice, what is their origin, how are they born, how do they arise? Owing to the presence of what do they arose, owing to the absence of what do they arise?’

‘Jealousy and avarice, Ruler of the Gods, take rise from like and dislike, this is their origin, this is how they are born, how they arose. When these are present, they arise; when these are absent, they do not arise.’

‘But, sir, what gives rise to like and dislike?… Owing to the presence of what do they arise, owing to the absence of what do they not arise?’

‘They arise, Ruler of the Gods, from desire … Owing to the presence of desire, they arise, owing to the absence of desire they do not arise.’

‘But sir, what gives rise to desire?’

‘Desire, Ruler of the Gods, arises from thinking… when the mind thinks about something, desire arises; when the mind thinks about nothing, desire does not arise.’

‘But, sir, what gives rise to thinking?’

‘Thinking arises from the tendency to proliferation… when this tendency is present, thinking arises; when it is absent, thinking does not arise.’

‘Well, sir, what practice has that monk undertaken who has reached the right way which is needful and leading to the cessation of the tendency to proliferation?’

‘Ruler of the Gods, I declare that there are two kinds of happiness: the kind to be pursued, and the kind to be avoided. The same applied to unhappiness and equanimity.

‘Why have I declared this in regard to happiness? This is how I understood happiness: When I observed that in the pursuit of such happiness, unwholesome factors increased and wholesome factors decreased, then that happiness was to be avoided. And when I observed the pursuit of such happiness unwholesome factors decreased and wholesome ones increased, then that happiness was to be sought after. Now, of such happiness as is accompanied by thinking and pondering, and of that which is not so accompanied, the latter is the more excellent. The same applies to unhappiness and to equanimity. And this, Ruler of Gods, is the practice that monk has undertaken who has reached the right way… leading to the cessation of the tendency to proliferation.’ And Sakka expressed his delight at the Lord’s answer.

Then Sakka, having expressed his appreciation, asked another question: ‘Well, sir, what practice has that monk undertaken who has acquired the restraint required by the rules?’

‘Ruler of the Gods, I declare that there are two kinds of bodily conduct: the kind to be pursued and the kind to be avoided. The same applied to conduct of speech and to the pursuit of goals. Why have I declared this in regard to bodily conduct? This is how I understood bodily conduct: When I observed that by the performance of certain actions, unwholesome factors decreased and wholesome ones increased, then such bodily action was to be followed. That is why I make this distinction. The same applies conduct of speech and the pursuit of goals. And this, Ruler of the Gods, is the practice that monk has undertaken who has acquired the restraint required by the rules.’ And Sakka expressed his delight at the Lord’s answer.

Then Sakka asked another question: ‘Well, sir, what practice has that monk undertaken who has acquired control of his sense faculties?’

‘Ruler of the Gods, I declare that things perceived by the eye are of two kinds: the kind to be pursued, and the kind to be avoided. The same applied to the things perceived by the ear, the nose, the tongue, the body and the mind.’

At this, Sakka said, "Lord, I understand in full the true meaning of what the Blessed Lord has outlined in brief. Lord, whatever object perceived by the eye, if its pursuit leads to the increase of unwholesome factors and the decrease of wholesome ones, that is not to be sought after; if its pursuit leads to the decrease of unwholesome factors and the increase of wholesome ones, such an object is to be sought after. After the same applied to things perceived by the ear, the nose, the tongue, the body and the mind. Thus I understand in full the true meaning of what the Blessed Lord has outlined in brief, and thus through the Lord’s answer I have overcome my doubt and got rid of uncertainty.’

Then Sakka asked another question: ‘Sir, do all ascetics and Brahmins teach the same doctrine, practice the same discipline, want the same thing and pursue the same goal?’

‘No, Ruler of the Gods, they do not.’

‘But why, sir, do they not do so?’

‘The world, Ruler of the Gods, is made up of many and various elements. Such being the case, beings adhere to one or other of these various things, and whatever they adhere to they become powerfully addicted to, and declare: ‘This alone is the truth, everything else is false!’ Therefore, they do not all teach the same thing, pursue the same goal.’

‘Sir, are all ascetics and Brahmins fully proficient, freed from bonds, perfect in the holy life, have they perfectly reached the goal?’

‘No, ruler of the Gods.’

‘Why is that sir?’

‘Only those who are liberated by the destruction of craving are fully proficient, freed from the bonds, perfect in the holy life and have perfectly reached the goal.’

Then Sakka, having delighted in and expressed his approval of the Blessed One's words, said to him: "Yearning is a disease, yearning is a boil, yearning is an arrow. It seduces one, drawing one into this or that state of being, which is why one is reborn in high states and low. Whereas other outside priests and contemplatives gave me no chance to ask them these questions, the Blessed One has answered at length, so that he has removed the arrow of my uncertainty and perplexity."

"Ruler of the Gods, do you recall having asked other priests and contemplatives these questions?"
"Yes, lord, I recall having asked other priests and contemplatives these questions."
"If it's no inconvenience, could you tell me how they answered?"
"It's no inconvenience when sitting with the Blessed One or one who is like him."
"Then tell me, Ruler of the Gods."

"Having gone to those whom I considered to be priests and contemplatives living in isolated dwellings in the wilderness, I asked them these questions. But when asked by me, they were at a loss. Being at a loss, they asked me in return, 'What is your name?'

"Being asked, I responded, 'I, dear sir, am Sakka, the Ruler of the Gods.'

"So they questioned me further, 'But what kamma did you do to attain to this state?'

"So I taught them the Dhamma as far as I had heard and mastered it. And they were gratified with just this much: 'We have seen Sakka, the Ruler of the Gods, and he has answered our questions!' So, instead of my becoming their disciple, they simply became mine. But I, lord, am the Blessed One's disciple, a stream-winner, steadfast, never again destined for states of woe, headed for self-awakening."

"Ruler of the Gods, do you recall ever having previously experienced such happiness and joy?" "Yes, lord, I do."

"And how do you recall ever having previously experienced such happiness and joy?" "Once, lord, the devas and asuras were arrayed in battle. And in that battle the devas won, while the asuras lost. Having won the battle, as the victor in the battle, this thought occurred to me: 'Whatever has been the divine nourishment of the asuras, whatever has been the divine nourishment of the devas, the devas will now enjoy both of them.' But my attainment of happiness and joy was in the sphere of violence and weapons. It didn't lead to disenchantment, to dispassion, to cessation, to calm, to direct knowledge to self-awakening, to Unbinding. But my attainment of happiness and joy on hearing the Blessed One's Dhamma is in the sphere of no violence, the sphere of no weapons. It leads to disenchantment, to dispassion, to cessation, to calm, to direct knowledge to self-awakening, to Unbinding.’

‘And, Ruler of the Gods, what things do you call to mind when you amid experiencing such satisfaction and happiness as this?’ ‘Lord, at such a time, six things come to mind at which I rejoice:


"I who merely as a god exist, have gained
The chance, by kamma, of another earthly life.’
That, Lord, is the first thing that occurs to me.
‘Leaving this non-human realm of gods behind,
Unerringly I’ll seek the womb I wish to find.’


That lord is the second thing…
‘My problems solved, I’ll gladly live by Buddha’s law,
Controlled and mindful, and with clear awareness filled."

That lord, is the third thing…
‘And should thereby enlightenment arise in me,
As one who knows I’ll dwell, and there await my end."

That lord, is the fourth thing…
‘Then when I leave the human world again, I’ll be
Once more a god, and one of highest rank.’

That lord, is the fifth thing…
‘More glorious than devas are the peerless gods,
Among whom dwelling I shall make my final home.’

That lord, is the sixth thing that occurs to me, and these are the six things at which I rejoice:
‘Long I wandered, unfulfilled, in doubt,
In quest of the Tathágata. I thought
Hermits who lived in seclusion and austere
Must surely be enlightened: I’ll seek them.

"What must I do to gain success, and what
Course but leads to failure?" – But thus asked,
They could not tell me how to tread the path.
Instead, when they found out that I am king
Of gods, they asked me why I’d come t them,

And I it was who taught them what I knew
Of Dhamma, and at that, rejoicing, they
Cried: "It’s Vasava, the Lord, we’ve seen!"
But now – I’ve seen the Buddha, and my doubts
Are all dispelled, my fears are allayed,
And now to the Enlightened One I pay

Homage due, to him who’s drawn the dark
Of Craving, to the Buddha, peerless Lord,
Mighty hero, Kinsman of the Sun!
Just as Brahma’s worshipped by the gods,

So likewise today we worship you,
Enlightened One, and Teacher unsurpassed,
Whom none can equal in the human world,
Or in the heavens, dwelling of the gods!’

Then Sakka, the Ruler of the Gods, said to Pancasikha of the Gandhabbas: ‘My dear Pancasikha, you have been of great help to me for gaining the ear of the Blessed Lord. For it was through your gaining his ear that we were admitted to the presence of the Blessed Lord, the Arahant, the supremely enlightened Buddha. I will be a father to you, you shall be king of the Gandhabbas, and I will give you Bhadda Suriyacaccasa, whom you desired.’ Then Sakka, the Ruler of the Gods, touched the earth with his hand and said three times,

Homage to the Worthy One, the Blessed One, the Rightly Self-awakened One!
Homage to the Worthy One, the Blessed One, the Rightly Self-awakened One!
Homage to the Worthy One, the Blessed One, the Rightly Self-awakened One!


While this explanation was being given, there arose to Sakka the dustless, stainless Dhamma eye -- "Whatever is subject to origination is all subject to cessation" -- as it also did to his following of devas.


Such were the questions that the Blessed One answered at Sakka's bidding.





Tipitaka Source 【經源】：
Tipiṭaka - Suttapiṭaka - Dīghanikāya - Mahāvagga - Sakkapañhasuttaṃ
तिपिटक - सुत्तपिटक - दीघनिकाय - महावग्ग - सक्कपञ्हसुत्तं
三藏經 - 經藏 - 長尼伽耶 - 大品 - 帝釋所問經
大藏经 - 经藏 - 长阿含经 - 大品 - 玉皇大帝所问经



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