{"collection":"Digha Nikaya","full_text_available":true,"graph_url":"https://unchartedknowledge.5gfusion.net/v2/api/page/suttacentral_dn21/graph","html_url":"https://unchartedknowledge.5gfusion.net/v2/page/suttacentral_dn21","id":"suttacentral_dn21","license":"CC0","rights_basis":"suttacentral_bilara_data_cc0","source":"suttacentral","source_url":"https://suttacentral.net/dn21/en/sujato","summary":null,"tags":["Digha Nikaya","Early Buddhist Texts"],"text":"So I have heard. At one time the Buddha was staying in the land of the Magadhans, where east of R\u0101jagaha there is a brahmin village named Ambasa\u1e47\u1e0d\u0101, north of which, on Mount Vediyaka, is Indra\u2019s hill cave. Now at that time Sakka, the lord of gods, grew eager to see the Buddha. He thought, \u201cWhere is the Blessed One at present, the perfected one, the fully awakened Buddha?\u201d Seeing that the Buddha was at Indra\u2019s hill cave, he addressed the gods of the thirty-three, \u201cGood fellows, the Buddha is staying in the land of the Magadhans at Indra\u2019s hill cave. What if we were to go and see that Blessed One, the perfected one, the fully awakened Buddha?\u201d \u201cYes, lord,\u201d replied the gods. Then Sakka addressed the centaur Pa\u00f1casikha, \u201cDear Pa\u00f1casikha, the Buddha is staying in the land of the Magadhans at Indra\u2019s hill cave. What if we were to go and see that Blessed One, the perfected one, the fully awakened Buddha?\u201d \u201cYes, lord,\u201d replied the centaur Pa\u00f1casikha. Taking his arched harp made from the pale timber of wood-apple, he went as Sakka\u2019s attendant. Then Sakka went at the head of a retinue consisting of the gods of the thirty-three and the godling centaur Pa\u00f1casikha. As easily as a strong person would extend or contract their arm, he vanished from the heaven of the gods of the thirty-three and landed on Mount Vediyaka north of Ambasa\u1e47\u1e0d\u0101. Now at that time a dazzling light appeared over Mount Vediyaka and Ambasa\u1e47\u1e0d\u0101, as happens through the glory of the gods. People in the villages round about, terrified, shocked, and awestruck, said, \u201cMount Vediyaka must be on fire today, blazing and burning! Oh why has such a dazzling light appeared over Mount Vediyaka and Ambasa\u1e47\u1e0d\u0101?\u201d Then Sakka addressed the centaur Pa\u00f1casikha, \u201cMy dear Pa\u00f1casikha, it is hard for one like me to get near the Realized Ones while they are on retreat practicing absorption, enjoying absorption. But if you were to charm the Buddha first, then I could go to see him.\u201d \u201cYes, lord,\u201d replied the centaur Pa\u00f1casikha. Taking his arched harp made from the pale timber of wood-apple, he went to Indra\u2019s hill cave. When he had drawn near, he stood to one side, thinking, \u201cThis is neither too far nor too near; and he\u2019ll hear my voice.\u201d 1. Pa\u00f1casikha\u2019s Song Standing to one side, Pa\u00f1casikha played his arched harp, and sang these verses on the Buddha, the teaching, the Sa\u1e45gha, the perfected ones, and sensual love. \u201cO Bhadd\u0101 Suriyavaccas\u0101, my Darling Sunshine, I pay homage to your father Timbaru, through whom was born a lady so fine, to fill me with a joy I never knew. As sweet as a breeze to one who\u2019s sweating, or when thirsty, a sweet and cooling drink, so dear are you, A\u1e45g\u012brasi, to me\u2014 just like the teaching is to all the saints! Like a cure when you\u2019re struck by fever dire, or food to ease the hunger pain, come on, Bhadd\u0101, please put out my fire, quench me like water on a flame. As elephants burning in the heat of summer, sink down in a lotus pond to rest, so cool, full of petals and of pollen\u2014 that\u2019s how I would plunge into your breast. Like elephants bursting bonds in rutting season, beating off the pricks of lance and pikes\u2014 I just don\u2019t understand what is the reason I\u2019m so crazy for your shapely thighs! For you, my heart is full of passion, I\u2019m in a besotted state of mind. There is no going back, I\u2019m just not able, I\u2019m like a fish that\u2019s hooked up on the line. Come on, my Bhadd\u0101, hold me, fair of thighs! Embrace me, maid of captivating eyes! Take me in your arms, my lovely lady, that\u2019s all I\u2019d ever want or could desire. Ah, then my desire was such a small thing, my sweet, with your curling wavy hair; now, like to arahants an offering, it\u2019s grown so very much from there. Whatever the merit I have forged by giving to such perfected beings\u2014 may that, my altogether gorgeous, ripen in togetherness with you. Whatever the merit I have forged in this vast territory, may that, my altogether gorgeous, ripen in togetherness with you. As the Sakyan, absorbed, did meditate at one, alert, and mindful too, the sage seeking the state free of death\u2014 so I, oh my Sunshine, seek for you! And just like the sage would delight, once he had awakened to the truth, so I would delight, my fine lady, were I to become one with you. If Sakka were to grant me one wish, as Lord of the Thirty and Three, my Bhadd\u0101, you\u2019re all I would wish for, so strong is the love in me. Like a freshly blossoming sal tree is your father, my lady so wise. I pay homage to he, bowing humbly, whose daughter is of such a kind.\u201d When Pa\u00f1casikha had spoken, the Buddha said to him, \u201cPa\u00f1casikha, the sound of your strings blends well with the sound of your singing, so that neither overpowers the other. But when did you compose these verses on the Buddha, the teaching, the Sa\u1e45gha, the perfected ones, and sensual love?\u201d \u201cThis one time, sir, when you were first awakened, you were staying in Uruvel\u0101 at the goatherd\u2019s banyan tree on the bank of the Nera\u00f1jar\u0101 River. And at that time I was in love with Bhadd\u0101 Suriyavaccas\u0101, who they call \u2018Darling Sunshine\u2019, the daughter of the centaur king Timbaru. But the sister desired another. It was the one named Sikha\u1e47\u1e0d\u012b, the son of M\u0101tali the chariot handler, who she loved. Since I couldn\u2019t win that sister by any means, I took my arched harp to Timbaru\u2019s home, where I played those verses. When I finished, Suriyavaccas\u0101 said to me, \u2018Good fellow, I have not personally seen the Buddha. But I did hear about him when I went to dance for the gods of the thirty-three in the Hall of Clear Right. Since you extol the Buddha, let us meet up today.\u2019 And that\u2019s when I met up with that sister. But we have not met since.\u201d 2. The Approach of Sakka Then Sakka, lord of gods, thought, \u201cPa\u00f1casikha is exchanging pleasantries with the Buddha.\u201d So he addressed Pa\u00f1casikha, \u201cMy dear Pa\u00f1casikha, please bow to the Buddha for me, saying: \u2018Sir, Sakka, lord of gods, with his ministers and retinue, bows with his head at your feet.\u2019\u201d \u201cYes, lord,\u201d replied Pa\u00f1casikha. He bowed to the Buddha and said, \u201cSir, Sakka, lord of gods, with his ministers and retinue, bows with his head at your feet.\u201d \u201cSo may Sakka with his ministers and retinue be happy, Pa\u00f1casikha,\u201d said the Buddha, \u201cfor all want to be happy\u2014whether gods, humans, titans, dragons, centaurs, or any of the other diverse creatures there may be.\u201d For that is how the Realized Ones salute such illustrious spirits. And being saluted by the Buddha, Sakka entered Indra\u2019s hill cave, bowed to the Buddha, and stood to one side. And the gods of the thirty-three did likewise, as did Pa\u00f1casikha. And at that time the uneven places were evened out, the cramped places were opened up, the darkness vanished in the cave and light appeared, as happens through the glory of the gods. Then the Buddha said to Sakka, \u201cIt\u2019s incredible and amazing that you, the venerable Kosiya, who has so many duties and so much to do, should come here.\u201d \u201cFor a long time I\u2019ve wanted to come and see the Buddha, but I wasn\u2019t able, being prevented by my many duties and responsibilities for the gods of the thirty-three. This one time, sir, the Buddha was staying near S\u0101vatth\u012b in the <i lang='pi' translate='no'>sala\u1e37a</i> tree hut. Then I went to S\u0101vatth\u012b to see the Buddha. But at that time the Buddha was sitting immersed in some kind of meditation. And a divine maiden of Great King Vessava\u1e47a named Bh\u016bjati was attending on the Buddha, standing there paying homage to him with cupped palms. So I said to her, \u2018Sister, please bow to the Buddha for me, saying: \u201cSir, Sakka, lord of gods, with his ministers and retinue, bows with his head at your feet.\u201d\u2019 When I said this, she said to me, \u2018It\u2019s the wrong time to see the Buddha, as he\u2019s in retreat.\u2019 \u2018Well then, sister, please convey my message when the Buddha emerges from that immersion.\u2019 I hope that sister bowed to you? Do you remember what she said?\u201d \u201cShe did bow, lord of gods, and I remember what she said. I also remember that it was the sound of your chariot wheels that pulled me out of that immersion.\u201d \u201cSir, I have heard and learned this in the presence of the gods who were reborn in the host of the thirty-three before me: \u2018When a Realized One arises in the world, perfected and fully awakened, the heavenly hosts swell, while the titan hosts dwindle.\u2019 And I have seen this with my own eyes. 2.1. The Story of Gopik\u0101 Right here in Kapilavatthu there was a Sakyan lady named Gopik\u0101 who had confidence in the Buddha, the teaching, and the Sa\u1e45gha, and had fulfilled her ethics. Losing her attachment to femininity, she developed masculinity. When her body broke up, after death, she was reborn in a good place, a heavenly realm. In the company of the gods of the thirty-three she became one of my sons. There they knew him as the godling Gopaka. Meanwhile three others, mendicants who had led the spiritual life under the Buddha, were reborn in the inferior centaur realm. There they amused themselves, supplied and provided with the five kinds of sensual stimulation, and became my servants and attendants. At that, Gopaka scolded them, \u2018Where on earth were you at, good fellows, when you heard the Buddha\u2019s teaching! For while I was still a woman I had confidence in the Buddha, the teaching, and the Sa\u1e45gha, and had fulfilled my ethics. I lost my attachment to femininity and developed masculinity. When my body broke up, after death, I was reborn in a good place, a heavenly realm. In the company of the gods of the thirty-three I became one of Sakka\u2019s sons. Here they know me as the godling Gopaka. But you, having led the spiritual life under the Buddha, were reborn in the inferior centaur realm. It is a sad sight indeed to see fellow practitioners reborn in the inferior centaur realm.\u2019 When scolded by Gopaka, two of those gods regained their memory right away. They went to the host of the priests of Divinity, but one god remained attached to sensual pleasures. \u2018\u201cI was a laywoman disciple of the Clear-eyed One, and my name was Gopik\u0101. I was devoted to the Buddha and the teaching, and I faithfully served the Sa\u1e45gha. Because of the clear rightness of the Buddha\u2019s teaching, I\u2019m now a mighty, dazzling son of Sakka, reborn in the Third Heaven. And here they know me as Gopaka. Then I saw some mendicants who I\u2019d seen before, dwelling in the host of centaurs. They were disciples of Gotama when I used to be a human. I served them with food and drink, and clasped their feet in my own home. Where on earth were these good fellows at when they learned the Buddha\u2019s teachings? For each must know for themselves the teaching so well-taught, realized by the Clear-eyed One. I was one who followed you, having heard the fine words of the noble ones. I\u2019m now a mighty, dazzling son of Sakka, reborn in the Third Heaven. But you followed the best of men, and led the supreme spiritual life, but still you\u2019re born in this lesser realm, a rebirth unbefitting. It\u2019s a sad sight I see, good fellows, fellow practitioners in a lesser realm. Reborn in the host of centaurs, only to wait upon the gods. Meanwhile, I dwelt in a house\u2014 but see my distinction now! Having been a woman now I\u2019m a male god, blessed with heavenly sensual pleasures.\u201d Scolded by that disciple of Gotama, comprehending Gopaka, <j>they were struck with urgency. \u201cLet\u2019s strive, let\u2019s try hard\u2014 we won\u2019t serve others any more!\u201d Two of them roused up energy, recalling the Buddha\u2019s instructions. Right away they became dispassionate, seeing the drawbacks in sensual pleasures. The fetters and bonds of sensual pleasures\u2014 the ties of the Wicked One so hard to break\u2014 they burst them like a bull elephant his ropes, and passed right over the thirty-three. The gods with Indra and the Progenitor were all gathered in the Hall of Clear Right. As they sat there, they passed over them, the heroes desireless, practicing purity. Seeing them, V\u0101sava was struck with urgency; the master of gods in the midst of the group said, \u201cThese were born in the lesser centaur realm, but now they pass us by!\u201d Heeding the speech of one so moved, Gopaka addressed V\u0101sava, \u201cThere is a Buddha, a lord of men, in the world. Known as the Sakyan Sage, <j>he\u2019s mastered the senses. Those sons of his lost their memory; but when scolded by me they gained it back. Of the three, there is one who remains dwelling in the host of centaurs. But two, recollecting the path to awakening, serene, spurn even the gods. Such is the explanation of the teaching here: not a single disciple doubts that. We venerate the Buddha, the victor, lord of men, who has crossed the flood and cut off doubt. They attained distinction to the extent they understood the teaching here; two of them distinguished in the host of the priests of Divinity.\u201d\u2019 We have come here, dear sir, to realize this same teaching. If the Buddha would give me a chance, I would ask a question, dear sir.\u201d Then it occurred to the Buddha, \u201cFor a long time now this spirit has led a pure life. Any question he asks me will be beneficial, not unbeneficial. And he will quickly understand any answer I give to his question.\u201d So the Buddha addressed Sakka in verse: \u201cAsk me your question, V\u0101sava, whatever you want. I\u2019ll solve each and every question you have.\u201d The first recitation section is complete. Having been granted an opportunity by the Buddha, Sakka asked the first question. \u201cGood fellow, what fetters bind the gods, humans, titans, dragons, centaurs\u2014and any of the other diverse creatures\u2014 so that, though they wish to be free of enmity, violence, hostility, and hate, they still have enmity, violence, hostility, and hate?\u201d Such was Sakka\u2019s question to the Buddha. And the Buddha answered him: \u201cLord of gods, the fetters of jealousy and stinginess bind the gods, humans, titans, dragons, centaurs\u2014and any of the other diverse creatures\u2014 so that, though they wish to be free of enmity, violence, hostility, and hate, they still have enmity, violence, hostility, and hate.\u201d Such was the Buddha\u2019s answer to Sakka. Delighted, Sakka approved and agreed with what the Buddha said, saying, \u201cThat\u2019s so true, Blessed One! That\u2019s so true, Holy One! Hearing the Buddha\u2019s answer, I\u2019ve gone beyond doubt and got rid of indecision.\u201d And then, having approved and agreed with what the Buddha said, Sakka asked another question: \u201cBut good fellow, what is the source, origin, birthplace, and inception of jealousy and stinginess? When what exists is there jealousy and stinginess? When what doesn\u2019t exist is there no jealousy and stinginess?\u201d \u201cThe liked and the disliked, lord of gods, are the source of jealousy and stinginess. When the liked and the disliked exist there is jealousy and stinginess. When the liked and the disliked don\u2019t exist there is no jealousy and stinginess.\u201d \u201cBut good fellow, what is the source of what is liked and disliked?\u201d \u201cDesire is the source of what is liked and disliked.\u201d \u201cBut what is the source of desire?\u201d \u201cThought is the source of desire.\u201d \u201cBut what is the source of thought?\u201d \u201cJudgments driven by the proliferation of perceptions are the source of thoughts.\u201d \u201cBut how does a mendicant fittingly practice for the cessation of judgments driven by the proliferation of perceptions?\u201d 2.2. Meditation on Feelings \u201cLord 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. Why did I say that there are two kinds of happiness? Well, should you know of a happiness: \u2018When I cultivate this kind of happiness, unskillful qualities grow, and skillful qualities decline.\u2019 You should not cultivate that kind of happiness. Whereas, should you know of a happiness: \u2018When I cultivate this kind of happiness, unskillful qualities decline, and skillful qualities grow.\u2019 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\u2019s why I said there are two kinds of happiness. Why did I say that there are two kinds of sadness? Well, should you know of a sadness: \u2018When I cultivate this kind of sadness, unskillful qualities grow, and skillful qualities decline.\u2019 You should not cultivate that kind of sadness. Whereas, should you know of a sadness: \u2018When I cultivate this kind of sadness, unskillful qualities decline, and skillful qualities grow.\u2019 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\u2019s why I said there are two kinds of sadness. Why did I say that there are two kinds of equanimity? Well, should you know of an equanimity: \u2018When I cultivate this kind of equanimity, unskillful qualities grow, and skillful qualities decline.\u2019 You should not cultivate that kind of equanimity. Whereas, should you know of an equanimity: \u2018When I cultivate this kind of equanimity, unskillful qualities decline, and skillful qualities grow.\u2019 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\u2019s why I said there are two kinds of equanimity. That\u2019s how a mendicant fittingly practices for the cessation of judgments driven by the proliferation of perceptions.\u201d Such was the Buddha\u2019s answer to Sakka. Delighted, Sakka approved and agreed with what the Buddha said, saying, \u201cThat\u2019s so true, Blessed One! That\u2019s so true, Holy One! Hearing the Buddha\u2019s answer, I\u2019ve gone beyond doubt and got rid of indecision.\u201d 2.3. Restraint in the Monastic Code And then Sakka asked another question: \u201cBut good fellow, how does a mendicant practice for restraint in the monastic code?\u201d \u201cLord 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. Why did I say that there are two kinds of bodily behavior? Well, should you know of a bodily behavior: \u2018When I cultivate this kind of bodily behavior, unskillful qualities grow, and skillful qualities decline.\u2019 You should not cultivate that kind of bodily conduct. Whereas, should you know of a bodily behavior: \u2018When I cultivate this kind of bodily behavior, unskillful qualities decline, and skillful qualities grow.\u2019 You should cultivate that kind of bodily conduct. That\u2019s why I said there are two kinds of bodily behavior. 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\u2019s why I said there are two kinds of verbal behavior. 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\u2019s why I said there are two kinds of search. That\u2019s how a mendicant practices for restraint in the monastic code.\u201d Such was the Buddha\u2019s answer to Sakka. Delighted, Sakka approved and agreed with what the Buddha said, saying, \u201cThat\u2019s so true, Blessed One! That\u2019s so true, Holy One! Hearing the Buddha\u2019s answer, I\u2019ve gone beyond doubt and got rid of indecision.\u201d 2.4. Sense Restraint And then Sakka asked another question: \u201cBut good fellow, how does a mendicant practice for restraint of the sense faculties?\u201d \u201cLord 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 \u2026 smells known by the nose \u2026 tastes known by the tongue \u2026 touches known by the body \u2026 ideas known by the mind: that which you should cultivate, and that which you should not cultivate.\u201d When the Buddha said this, Sakka said to him: \u201cSir, this is how I understand the detailed meaning of the Buddha\u2019s 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. Sir, that\u2019s how I understand the detailed meaning of the Buddha\u2019s brief statement. Hearing the Buddha\u2019s answer, I\u2019ve gone beyond doubt and got rid of indecision.\u201d And then Sakka asked another question: \u201cGood fellow, do all ascetics and brahmins have a single doctrine, ethics, desire, and attachment?\u201d \u201cNo, lord of gods, they do not.\u201d \u201cWhy not?\u201d \u201cThe 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: \u2018This is the only truth, anything else is futile.\u2019 That\u2019s why not all ascetics and brahmins have a single doctrine, ethics, desire, and attachment.\u201d \u201cGood fellow, have all ascetics and brahmins reached the ultimate end, the ultimate sanctuary from the yoke, the ultimate spiritual life, the ultimate goal?\u201d \u201cNo, lord of gods, they have not.\u201d \u201cWhy not?\u201d \u201cThose 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\u2019s why not all ascetics and brahmins have reached the ultimate end, the ultimate sanctuary from the yoke, the ultimate spiritual life, the ultimate goal.\u201d Such was the Buddha\u2019s answer to Sakka. Delighted, Sakka approved and agreed with what the Buddha said, saying, \u201cThat\u2019s so true, Blessed One! That\u2019s so true, Holy One! Hearing the Buddha\u2019s answer, I\u2019ve gone beyond doubt and got rid of indecision.\u201d And then Sakka, having approved and agreed with what the Buddha said, said to him, \u201cTurbulence, sir, is a disease, a boil, a dart. Turbulence drags a person to be regenerated in one state of existence or another. That\u2019s why a person finds themselves in states high and low. Elsewhere, among other ascetics and brahmins, I wasn\u2019t 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.\u201d \u201cLord of gods, do you recall having asked this question of other ascetics and brahmins?\u201d \u201cI do, sir.\u201d \u201cIf you wouldn\u2019t mind, lord of gods, tell me how they answered.\u201d \u201cIt\u2019s no trouble when someone such as the Blessed One is sitting here.\u201d \u201cWell, speak then, lord of gods.\u201d \u201cSir, 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: \u2018What is the venerable\u2019s name?\u2019 So I answered them: \u2018Good fellow, I am Sakka, lord of gods.\u2019 So they asked me another question: \u2018But lord of gods, what deed brought you to this position?\u2019 So I taught them the Dhamma as I had learned and memorized it. And they were pleased with just that much: \u2018We have seen Sakka, lord of gods! And he answered our questions!\u2019 Invariably, they become my disciples, I don\u2019t become theirs. But sir, I am the Buddha\u2019s disciple, a stream-enterer, not liable to be reborn in the underworld, assured, destined for awakening.\u201d 2.5. On Feeling Happy \u201cLord of gods, do you recall ever feeling such joy and happiness before?\u201d \u201cI do, sir.\u201d \u201cBut how?\u201d \u201cOnce 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, \u2018Now the gods shall enjoy both the nectar of the gods and the nectar of the titans.\u2019 But sir, that joy and happiness is in the sphere of the rod and the sword. It doesn\u2019t lead to disillusionment, dispassion, cessation, peace, insight, awakening, and extinguishment. But the joy and happiness I feel listening to the Buddha\u2019s teaching is not in the sphere of the rod and the sword. It does lead to disillusionment, dispassion, cessation, peace, insight, awakening, and extinguishment.\u201d \u201cBut lord of gods, what reason do you see for speaking of such joy and happiness?\u201d \u201cI see six reasons to speak of such joy and happiness, sir. While staying right here, remaining in the godly form, I have gained an extended life: know this, dear sir. This is the first reason. 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. This is the second reason. Living happily under the guidance of the one of unclouded wisdom, I shall practice systematically, aware and mindful. This is the third reason. And if awakening should arise as I practice systematically, I shall live as one who understands, and my end shall come right there. This is the fourth reason. When I fall from the human realm, leaving behind the human life, I shall become a god again, supreme in the heaven realm. This is the fifth reason. They are the finest of gods, the glorious Akani\u1e6d\u1e6dhas. So long as my final life goes on, there my home will be. This is the sixth reason. Seeing these six reasons I speak of such joy and happiness. My wishes unfulfilled, doubting and indecisive, I wandered for such a long time, in search of the Realized One. I imagined that ascetics living in seclusion must surely be awakened, so I went to sit near them. \u2018How is there success? How is there failure?\u2019 But they were stumped by such questions about the path and practice. 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. I taught them the Dhamma as I had learned it among men. They were delighted with that, saying: \u2018We\u2019ve seen V\u0101sava!\u2019 Now since I\u2019ve seen the Buddha, who helps us overcome doubt, today, free of fear, I pay homage to the awakened one. Destroyer of the dart of craving, the Buddha is unrivaled. I bow to the great hero, the Buddha, Kinsman of the Sun. In the same way that divinity ought be revered by we gods, dear sir, today we shall revere you\u2014 come, let us revere you ourselves! You alone are the Awakened! You are the Teacher supreme! In the world with its gods, you have no rival.\u201d Then Sakka addressed the centaur Pa\u00f1casikha, \u201cDear Pa\u00f1casikha, 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\u2019s position\u2014you shall be king of the centaurs. And I give you Bhadd\u0101 Suriyavaccas\u0101, for she loves you very much.\u201d Then Sakka, touching the ground with his hand, expressed this heartfelt sentiment three times: \u201cHomage to him, the blessed one, the perfected one, the fully awakened Buddha! Homage to him, the blessed one, the perfected one, the fully awakened Buddha! Homage to him, the blessed one, the perfected one, the fully awakened Buddha!\u201d And while this discourse was being spoken, the stainless, immaculate vision of the Dhamma arose in Sakka, lord of gods: \u201cEverything that is liable to arise is liable to cease.\u201d And also for another 80,000 deities. Such were the questions Sakka was invited to ask, and which were answered by the Buddha. And that\u2019s why the name of this discussion is \u201cSakka\u2019s Questions\u201d.","title":"Sakka\u2019s Questions","tradition":"Digha Nikaya","translated_text":null,"word_count":4902}