---
title: "Long Discourses · Dīgha Nikāya"
author: "The Buddha"
translator: "Bhikkhu Sujato"
languages: [pi, en]
shelf: "Pali Canon"
section: 42 of 70
url: https://scriptura.si/works/pali-digha-nikaya/42/
cite: "The Buddha, tr. Bhikkhu Sujato, Long Discourses · Dīgha Nikāya, section 42. Scriptura (scriptura.si), https://scriptura.si/works/pali-digha-nikaya/42/"
---

# Long Discourses · Dīgha Nikāya

*The Buddha, tr. Bhikkhu Sujato*

The thirty-four long discourses of the Buddha: the Divine Net of views, the fruits of the ascetic life, the Great Discourse on Mindfulness, and the last days and passing of the Buddha.

> Pali: the Mahāsaṅgīti Tipiṭaka (Buddha Jayanti edition, 2500), from SuttaCentral’s bilara-data, dedicated to the public domain (CC0).

> English: Bhikkhu Sujato, from SuttaCentral’s bilara-data, dedicated to the public domain (CC0). Notes are not included.

> Rows follow the segment numbers the two texts share, gathered into paragraphs; verse keeps its lines.

## 42. DN 21 · Sakka’s Questions · part 2

Source: https://scriptura.si/works/pali-digha-nikaya/42/ · cite a paragraph as https://scriptura.si/works/pali-digha-nikaya/42/#p-N

[¶0] “But what is the source of thought?”

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

[¶1] “Judgments driven by the proliferation of perceptions are the source of thoughts.”

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

[¶2] “But how does a mendicant fittingly practice for the cessation of judgments driven by the proliferation of perceptions?”

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

[¶3] 2.2. Meditation on Feelings

> Pali: 2.2. Vedanākammaṭṭhāna

[¶4] “Lord of gods, there are two kinds of happiness, I say: that which you should cultivate, and that which you should not cultivate. There are two kinds of sadness, I say: that which you should cultivate, and that which you should not cultivate. There are two kinds of equanimity, I say: that which you should cultivate, and that which you should not cultivate.

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

[¶5] Why did I say that there are two kinds of happiness? Well, should you know of a happiness: ‘When I cultivate this kind of happiness, unskillful qualities grow, and skillful qualities decline.’ You should not cultivate that kind of happiness. Whereas, should you know of a happiness: ‘When I cultivate this kind of happiness, unskillful qualities decline, and skillful qualities grow.’ You should cultivate that kind of happiness. And that which is free of placing the mind and keeping it connected is better than that which still involves placing the mind and keeping it connected. That’s why I said there are two kinds of happiness.

> Pali: Somanassampāhaṁ, devānaminda, duvidhena vadāmi sevitabbampi, asevitabbampīti iti kho panetaṁ vuttaṁ, kiñcetaṁ paṭicca vuttaṁ? Tattha yaṁ jaññā somanassaṁ ‘imaṁ kho me somanassaṁ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyantī’ti, evarūpaṁ somanassaṁ na sevitabbaṁ. Tattha yaṁ jaññā somanassaṁ ‘imaṁ kho me somanassaṁ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhantī’ti, evarūpaṁ somanassaṁ sevitabbaṁ. Tattha yañce savitakkaṁ savicāraṁ, yañce avitakkaṁ avicāraṁ, ye avitakke avicāre, te paṇītatare. Somanassampāhaṁ, devānaminda, duvidhena vadāmi sevitabbampi, asevitabbampīti. Iti yaṁ taṁ vuttaṁ, idametaṁ paṭicca vuttaṁ.

[¶6] Why did I say that there are two kinds of sadness? Well, should you know of a sadness: ‘When I cultivate this kind of sadness, unskillful qualities grow, and skillful qualities decline.’ You should not cultivate that kind of sadness. Whereas, should you know of a sadness: ‘When I cultivate this kind of sadness, unskillful qualities decline, and skillful qualities grow.’ You should cultivate that kind of sadness. And that which is free of placing the mind and keeping it connected is better than that which still involves placing the mind and keeping it connected. That’s why I said there are two kinds of sadness.

> Pali: Domanassampāhaṁ, devānaminda, duvidhena vadāmi sevitabbampi, asevitabbampīti iti kho panetaṁ vuttaṁ, kiñcetaṁ paṭicca vuttaṁ? Tattha yaṁ jaññā domanassaṁ ‘imaṁ kho me domanassaṁ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyantī’ti, evarūpaṁ domanassaṁ na sevitabbaṁ. Tattha yaṁ jaññā domanassaṁ ‘imaṁ kho me domanassaṁ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhantī’ti, evarūpaṁ domanassaṁ sevitabbaṁ. Tattha yañce savitakkaṁ savicāraṁ, yañce avitakkaṁ avicāraṁ, ye avitakke avicāre, te paṇītatare. Domanassampāhaṁ, devānaminda, duvidhena vadāmi sevitabbampi, asevitabbampīti iti yaṁ taṁ vuttaṁ, idametaṁ paṭicca vuttaṁ.

[¶7] Why did I say that there are two kinds of equanimity? Well, should you know of an equanimity: ‘When I cultivate this kind of equanimity, unskillful qualities grow, and skillful qualities decline.’ You should not cultivate that kind of equanimity. Whereas, should you know of an equanimity: ‘When I cultivate this kind of equanimity, unskillful qualities decline, and skillful qualities grow.’ You should cultivate that kind of equanimity. And that which is free of placing the mind and keeping it connected is better than that which still involves placing the mind and keeping it connected. That’s why I said there are two kinds of equanimity.

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

[¶8] That’s how a mendicant fittingly practices for the cessation of judgments driven by the proliferation of perceptions.”

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

[¶9] Such was the Buddha’s answer to Sakka. Delighted, Sakka approved and agreed with what the Buddha said, saying, “That’s so true, Blessed One! That’s so true, Holy One! Hearing the Buddha’s answer, I’ve gone beyond doubt and got rid of indecision.”

> Pali: Itthaṁ bhagavā sakkassa devānamindassa pañhaṁ puṭṭho byākāsi. Attamano sakko devānamindo bhagavato bhāsitaṁ abhinandi anumodi: “evametaṁ, bhagavā, evametaṁ, sugata. Tiṇṇā mettha kaṅkhā vigatā kathaṅkathā bhagavato pañhaveyyākaraṇaṁ sutvā”ti.

[¶10] 2.3. Restraint in the Monastic Code

> Pali: 2.3. Pātimokkhasaṁvara

[¶11] And then Sakka asked another question:

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

[¶12] “But good fellow, how does a mendicant practice for restraint in the monastic code?”

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

[¶13] “Lord of gods, I say that there are two kinds of bodily behavior: that which you should cultivate, and that which you should not cultivate. I say that there are two kinds of verbal behavior: that which you should cultivate, and that which you should not cultivate. There are two kinds of search, I say: that which you should cultivate, and that which you should not cultivate.

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

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

> Pali: Kāyasamācārampāhaṁ, devānaminda, duvidhena vadāmi sevitabbampi asevitabbampīti iti kho panetaṁ vuttaṁ, kiñcetaṁ paṭicca vuttaṁ? Tattha yaṁ jaññā kāyasamācāraṁ ‘imaṁ kho me kāyasamācāraṁ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyantī’ti, evarūpo kāyasamācāro na sevitabbo. Tattha yaṁ jaññā kāyasamācāraṁ ‘imaṁ kho me kāyasamācāraṁ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhantī’ti, evarūpo kāyasamācāro sevitabbo. Kāyasamācārampāhaṁ, devānaminda, duvidhena vadāmi— sevitabbampi, asevitabbampīti iti yaṁ taṁ vuttaṁ, idametaṁ paṭicca vuttaṁ.

[¶15] Why did I say that there are two kinds of verbal behavior? Well, should you know of a kind of verbal behavior that it causes unskillful qualities to grow while skillful qualities decline, you should not cultivate it. Whereas, should you know of a kind of verbal behavior that it causes unskillful qualities to decline while skillful qualities grow, you should cultivate it. That’s why I said there are two kinds of verbal behavior.

> Pali: Vacīsamācārampāhaṁ, devānaminda, duvidhena vadāmi— sevitabbampi, asevitabbampīti iti kho panetaṁ vuttaṁ, kiñcetaṁ paṭicca vuttaṁ? Tattha yaṁ jaññā vacīsamācāraṁ ‘imaṁ kho me vacīsamācāraṁ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyantī’ti, evarūpo vacīsamācāro na sevitabbo. Tattha yaṁ jaññā vacīsamācāraṁ ‘imaṁ kho me vacīsamācāraṁ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhantī’ti, evarūpo vacīsamācāro sevitabbo. Vacīsamācārampāhaṁ, devānaminda, duvidhena vadāmi— sevitabbampi, asevitabbampīti iti yaṁ taṁ vuttaṁ, idametaṁ paṭicca vuttaṁ.

[¶16] Why did I say that there are two kinds of search? Well, should you know of a kind of search that it causes unskillful qualities to grow while skillful qualities decline, you should not cultivate it. Whereas, should you know of a kind of search that it causes unskillful qualities to decline while skillful qualities grow, you should cultivate it. That’s why I said there are two kinds of search.

> Pali: Pariyesanaṁpāhaṁ, devānaminda, duvidhena vadāmi— sevitabbampi, asevitabbampīti iti kho panetaṁ vuttaṁ, kiñcetaṁ paṭicca vuttaṁ? Tattha yaṁ jaññā pariyesanaṁ ‘imaṁ kho me pariyesanaṁ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyantī’ti, evarūpā pariyesanā na sevitabbā. Tattha yaṁ jaññā pariyesanaṁ ‘imaṁ kho me pariyesanaṁ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhantī’ti, evarūpā pariyesanā sevitabbā. Pariyesanaṁpāhaṁ, devānaminda, duvidhena vadāmi— sevitabbampi, asevitabbampīti iti yaṁ taṁ vuttaṁ, idametaṁ paṭicca vuttaṁ.

[¶17] That’s how a mendicant practices for restraint in the monastic code.”

> Pali: Evaṁ paṭipanno kho, devānaminda, bhikkhu pātimokkhasaṁvarāya paṭipanno hotī”ti.

[¶18] Such was the Buddha’s answer to Sakka. Delighted, Sakka approved and agreed with what the Buddha said, saying, “That’s so true, Blessed One! That’s so true, Holy One! Hearing the Buddha’s answer, I’ve gone beyond doubt and got rid of indecision.”

> Pali: Itthaṁ bhagavā sakkassa devānamindassa pañhaṁ puṭṭho byākāsi. Attamano sakko devānamindo bhagavato bhāsitaṁ abhinandi anumodi: “evametaṁ, bhagavā, evametaṁ, sugata. Tiṇṇā mettha kaṅkhā vigatā kathaṅkathā bhagavato pañhaveyyākaraṇaṁ sutvā”ti.

[¶19] 2.4. Sense Restraint

> Pali: 2.4. Indriyasaṁvara

[¶20] And then Sakka asked another question:

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

[¶21] “But good fellow, how does a mendicant practice for restraint of the sense faculties?”

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

[¶22] “Lord of gods, I say that there are two kinds of sight known by the eye: that which you should cultivate, and that which you should not cultivate. There are two kinds of sound known by the ear … smells known by the nose … tastes known by the tongue … touches known by the body … ideas known by the mind: that which you should cultivate, and that which you should not cultivate.”

> Pali: “Cakkhuviññeyyaṁ rūpampāhaṁ, devānaminda, duvidhena vadāmi— sevitabbampi, asevitabbampi. Sotaviññeyyaṁ saddampāhaṁ, devānaminda, duvidhena vadāmi— sevitabbampi, asevitabbampi. Ghānaviññeyyaṁ gandhampāhaṁ, devānaminda, duvidhena vadāmi— sevitabbampi, asevitabbampi. Jivhāviññeyyaṁ rasampāhaṁ, devānaminda, duvidhena vadāmi— sevitabbampi, asevitabbampi. Kāyaviññeyyaṁ phoṭṭhabbampāhaṁ, devānaminda, duvidhena vadāmi— sevitabbampi, asevitabbampi. Manoviññeyyaṁ dhammampāhaṁ, devānaminda, duvidhena vadāmi— sevitabbampi, asevitabbampī”ti.

[¶23] When the Buddha said this, Sakka said to him:

> Pali: Evaṁ vutte, sakko devānamindo bhagavantaṁ etadavoca:

[¶24] “Sir, this is how I understand the detailed meaning of the Buddha’s brief statement: You should not cultivate the kind of sight known by the eye which causes unskillful qualities to grow while skillful qualities decline. And you should cultivate the kind of sight known by the eye which causes unskillful qualities to decline while skillful qualities grow. You should not cultivate the kind of sound, smell, taste, touch, or idea known by the mind which causes unskillful qualities to grow while skillful qualities decline. And you should cultivate the kind of idea known by the mind which causes unskillful qualities to decline while skillful qualities grow.

> Pali: “Imassa kho ahaṁ, bhante, bhagavatā saṅkhittena bhāsitassa evaṁ vitthārena atthaṁ ājānāmi. Yathārūpaṁ, bhante, cakkhuviññeyyaṁ rūpaṁ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti, evarūpaṁ cakkhuviññeyyaṁ rūpaṁ na sevitabbaṁ. Yathārūpañca kho, bhante, cakkhuviññeyyaṁ rūpaṁ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti, evarūpaṁ cakkhuviññeyyaṁ rūpaṁ sevitabbaṁ. Yathārūpañca kho, bhante, sotaviññeyyaṁ saddaṁ sevato …pe… ghānaviññeyyaṁ gandhaṁ sevato … jivhāviññeyyaṁ rasaṁ sevato … kāyaviññeyyaṁ phoṭṭhabbaṁ sevato … manoviññeyyaṁ dhammaṁ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti, evarūpo manoviññeyyo dhammo na sevitabbo. Yathārūpañca kho, bhante, manoviññeyyaṁ dhammaṁ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti, evarūpo manoviññeyyo dhammo sevitabbo.

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

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

[¶26] And then Sakka asked another question:

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

[¶27] “Good fellow, do all ascetics and brahmins have a single doctrine, ethics, desire, and attachment?”

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

[¶28] “No, lord of gods, they do not.”

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

[¶29] “Why not?”

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

[¶30] “The world has many and diverse elements. Whatever element sentient beings insist on in this world of many and diverse elements, they obstinately stick to it, insisting that: ‘This is the only truth, anything else is futile.’ That’s why not all ascetics and brahmins have a single doctrine, ethics, desire, and attachment.”

> Pali: “Anekadhātu nānādhātu kho, devānaminda, loko. Tasmiṁ anekadhātunānādhātusmiṁ loke yaṁ yadeva sattā dhātuṁ abhinivisanti, taṁ tadeva thāmasā parāmāsā abhinivissa voharanti: ‘idameva saccaṁ moghamaññan’ti. Tasmā na sabbe samaṇabrāhmaṇā ekantavādā ekantasīlā ekantachandā ekantaajjhosānā”ti.

[¶31] “Good fellow, have all ascetics and brahmins reached the ultimate end, the ultimate sanctuary from the yoke, the ultimate spiritual life, the ultimate goal?”

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

[¶32] “No, lord of gods, they have not.”

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

[¶33] “Why not?”

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

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

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

[¶35] Such was the Buddha’s answer to Sakka. Delighted, Sakka approved and agreed with what the Buddha said, saying, “That’s so true, Blessed One! That’s so true, Holy One! Hearing the Buddha’s answer, I’ve gone beyond doubt and got rid of indecision.”

> Pali: Itthaṁ bhagavā sakkassa devānamindassa pañhaṁ puṭṭho byākāsi. Attamano sakko devānamindo bhagavato bhāsitaṁ abhinandi anumodi: “evametaṁ, bhagavā, evametaṁ, sugata. Tiṇṇā mettha kaṅkhā vigatā kathaṅkathā bhagavato pañhaveyyākaraṇaṁ sutvā”ti.

[¶36] And then Sakka, having approved and agreed with what the Buddha said, said to him,

> Pali: Itiha sakko devānamindo bhagavato bhāsitaṁ abhinanditvā anumoditvā bhagavantaṁ etadavoca:

[¶37] “Turbulence, sir, is a disease, a boil, a dart. Turbulence drags a person to be regenerated in one state of existence or another. That’s why a person finds themselves in states high and low. Elsewhere, among other ascetics and brahmins, I wasn’t even given a chance to ask these questions that the Buddha has answered. The dart of doubt and indecision has lain within me for a long time, but the Buddha has plucked it out.”

> Pali: “Ejā, bhante, rogo, ejā gaṇḍo, ejā sallaṁ, ejā imaṁ purisaṁ parikaḍḍhati tassa tasseva bhavassa abhinibbattiyā. Tasmā ayaṁ puriso uccāvacamāpajjati. Yesāhaṁ, bhante, pañhānaṁ ito bahiddhā aññesu samaṇabrāhmaṇesu okāsakammampi nālatthaṁ, te me bhagavatā byākatā. Dīgharattānusayitañca pana me vicikicchākathaṅkathāsallaṁ, tañca bhagavatā abbuḷhan”ti.

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

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

[¶39] “I do, sir.”

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

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

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

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

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

[¶42] “Well, speak then, lord of gods.”

> Pali: “Tena hi, devānaminda, bhāsassū”ti.

[¶43] “Sir, I approached those who I imagined were ascetics and brahmins living in the wilderness, in remote lodgings. But they were stumped by my question, and they even questioned me in return: ‘What is the venerable’s name?’ So I answered them: ‘Good fellow, I am Sakka, lord of gods.’ So they asked me another question: ‘But lord of gods, what deed brought you to this position?’ So I taught them the Dhamma as I had learned and memorized it. And they were pleased with just that much: ‘We have seen Sakka, lord of gods! And he answered our questions!’ Invariably, they become my disciples, I don’t become theirs. But sir, I am the Buddha’s disciple, a stream-enterer, not liable to be reborn in the underworld, assured, destined for awakening.”

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

[¶44] 2.5. On Feeling Happy

> Pali: 2.5. Somanassapaṭilābhakathā

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

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

[¶46] “I do, sir.”

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

[¶47] “But how?”

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

[¶48] “Once upon a time, sir, a battle was fought between the gods and the titans. In that battle the gods won and the titans lost. It occurred to me as victor, ‘Now the gods shall enjoy both the nectar of the gods and the nectar of the titans.’ But sir, that joy and happiness is in the sphere of the rod and the sword. It doesn’t lead to disillusionment, dispassion, cessation, peace, insight, awakening, and extinguishment. But the joy and happiness I feel listening to the Buddha’s teaching is not in the sphere of the rod and the sword. It does lead to disillusionment, dispassion, cessation, peace, insight, awakening, and extinguishment.”

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

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

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

[¶50] “I see six reasons to speak of such joy and happiness, sir.

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

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

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

[¶52] This is the first reason.

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

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

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

[¶54] This is the second reason.

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

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

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

[¶56] This is the third reason.

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

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

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

[¶58] This is the fourth reason.

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

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

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

[¶60] This is the fifth reason.

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

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

> Pali: Te paṇītatarā devā,
akaniṭṭhā yasassino;
Antime vattamānamhi,
so nivāso bhavissati.

[¶62] This is the sixth reason.

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

[¶63] Seeing these six reasons I speak of such joy and happiness.

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

[¶64] My wishes unfulfilled,
doubting and indecisive,
I wandered for such a long time,
in search of the Realized One.

> Pali: Apariyositasaṅkappo,
vicikiccho kathaṅkathī;
Vicariṁ dīghamaddhānaṁ,
anvesanto tathāgataṁ.

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

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

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

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

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

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

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

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

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

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

[¶70] Destroyer of the dart of craving,
the Buddha is unrivaled.
I bow to the great hero,
the Buddha, Kinsman of the Sun.

> Pali: Taṇhāsallassa hantāraṁ,
buddhaṁ appaṭipuggalaṁ;
Ahaṁ vande mahāvīraṁ,
buddhamādiccabandhunaṁ.

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

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

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

> Pali: Tvameva asi sambuddho,
tuvaṁ satthā anuttaro;
Sadevakasmiṁ lokasmiṁ,
natthi te paṭipuggalo”ti.

[¶73] Then Sakka addressed the centaur Pañcasikha, “Dear Pañcasikha, you were very helpful to me, since you first charmed the Buddha, after which I went to see him. I shall appoint you to your father’s position—you shall be king of the centaurs. And I give you Bhaddā Suriyavaccasā, for she loves you very much.”

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

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

> Pali: Atha kho sakko devānamindo pāṇinā pathaviṁ parāmasitvā tikkhattuṁ udānaṁ udānesi:

[¶75] “Homage to him, the blessed one, the perfected one, the fully awakened Buddha!

> Pali: “Namo tassa bhagavato arahato sammāsambuddhassa.

[¶76] Homage to him, the blessed one, the perfected one, the fully awakened Buddha!

> Pali: Namo tassa bhagavato arahato sammāsambuddhassa.

[¶77] Homage to him, the blessed one, the perfected one, the fully awakened Buddha!”

> Pali: Namo tassa bhagavato arahato sammāsambuddhassā”ti.

[¶78] And while this discourse was being spoken, the stainless, immaculate vision of the Dhamma arose in Sakka, lord of gods: “Everything that is liable to arise is liable to cease.” And also for another 80,000 deities.

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

[¶79] Such were the questions Sakka was invited to ask, and which were answered by the Buddha. And that’s why the name of this discussion is “Sakka’s Questions”.

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

[¶80] > Pali: Sakkapañhasuttaṁ niṭṭhitaṁ aṭṭhamaṁ.