At one time the Buddha was staying in the land of the Magadhans; east of Rājagaha there’s a brahmin village named Ambasaṇḍā, north of which, on Mount Vediyaka, is the Indasāla cave.
Tena kho pana samayena sakkassa devānamindassa ussukkaṃ udapādi bhagavantaṃ dassanāya.
Now at that time a ardent desire to seeing the Buddha came over Sakka, the lord of gods.
Atha kho sakkassa devānamindassa etadahosi:
He thought:
“kahaṃ nu kho bhagavā etarahi viharati arahaṃ sammāsambuddho”ti?
“Where is the Blessed One at present, the perfected one, the fully awakened Buddha?”
As easily as a strong person would extend or contract their arm, he vanished from the heaven of the gods of the Thirty-Three and landed on Mount Vediyaka north of Ambasaṇḍā.
Tena kho pana samayena vediyako pabbato atiriva obhāsajāto hoti ambasaṇḍā ca brāhmaṇagāmo yathā taṃ devānaṃ devānubhāvena.
Now at that time a dazzling light appeared over Mount Vediyaka and Ambasaṇḍā, as happens through the glory of the gods.
Apissudaṃ parito gāmesu manussā evamāhaṃsu:
People in the villages round about, terrified, shocked, and awestruck, said:
“Yes, lord,” replied the fairy Pañcasikha. Taking his arched harp made from the pale timber of wood-apple, he went to the Indasāla cave. When he had drawn near, he stood to one side, thinking:
“ettāvatā me bhagavā neva atidūre bhavissati nāccāsanne, saddañca me sossatī”ti—
“This is neither too far nor too near; and he’ll hear my voice.”
Standing to one side, Pañcasikha played his arched harp, and sang these verses on the Buddha, The Dharma, the Saṅgha, the perfected ones, and sensual love.
(verse)
“Vande te pitaraṃ bhadde,
“My lady Suriyavaccasā, oh my Sunshine—
timbaruṃ sūriyavacchase;
I pay homage to your father Timbaru,
Yena jātāsi kalyāṇī,
through whom was born a lady so fine,
ānandajananī mama.
to fill me with a joy I never knew.
Vātova sedataṃ kanto,
As sweet as a breeze to one who’s sweating,
pānīyaṃva pipāsato;
or when thirsty, a sweet and cooling drink,
Aṅgīrasi piyāmesi,
so dear is your shining beauty to me,
dhammo arahatāmiva.
just like The Dharma is to arahants!
Āturasseva bhesajjaṃ,
Like a cure when you’re struck by fever dire,
bhojanaṃva jighacchato;
or food to ease the hunger pain,
Parinibbāpaya maṃ bhadde,
come on, darling, please put out my fire,
jalantamiva vārinā.
nirvana me like water on a flame.
Sītodakaṃ pokkharaṇiṃ,
As elephants burning in the heat of summer,
yuttaṃ kiñjakkhareṇunā;
sink down in a lotus pond to rest,
Nāgo ghammābhitattova,
so cool, full of petals and of pollen—
ogāhe te thanūdaraṃ.
that’s how I would plunge into your breast.
Accaṅkusova nāgova,
Like elephants bursting bonds in rutting season,
jitaṃ me tuttatomaraṃ;
beating off the pricks of lance and pikes—
Kāraṇaṃ nappajānāmi,
I just don’t understand what is the reason
sammatto lakkhaṇūruyā.
I’m so crazy for your shapely thighs!
Tayi gedhitacittosmi,
For you, my heart is full of passion,
cittaṃ vipariṇāmitaṃ;
I’m in an altered state of mind.
Paṭigantuṃ na sakkomi,
There is no going back, I’m just not able,
vaṅkaghastova ambujo.
I’m like a fish that’s hooked up on the line.
Vāmūru saja maṃ bhadde,
Come on, my darling, hold me, fair of thighs!
saja maṃ mandalocane;
Embrace me, with your so bashful eyes!
Palissaja maṃ kalyāṇi,
Take me in your arms, my lovely lady,
etaṃ me abhipatthitaṃ.
that’s all I’d ever want or could desire.
Appako vata me santo,
Ah, then my desire was such a small thing,
kāmo vellitakesiyā;
my sweet, with your curling wavy hair;
Anekabhāvo samuppādi,
now, like to arahants an offering,
arahanteva dakkhiṇā.
it’s grown so very much from there.
Yaṃ me atthi kataṃ puññaṃ,
Whatever the merit I have forged
arahantesu tādisu;
by giving to such perfected beings—
Taṃ me sabbaṅgakalyāṇi,
may that, my altogether gorgeous,
tayā saddhiṃ vipaccataṃ.
ripen in togetherness with you.
Yaṃ me atthi kataṃ puññaṃ,
Whatever the merit I have forged
asmiṃ pathavimaṇḍale;
in the wide open circle of this earth—
Taṃ me sabbaṅgakalyāṇi,
may that, my altogether gorgeous,
tayā saddhiṃ vipaccataṃ.
ripen in togetherness with you.
Sakyaputtova jhānena,
Absorbed, the Sakyan meditates,
ekodi nipako sato;
at one, self-controlled, and just rememberful [of the Dharma],
‘na kho me, mārisa, so bhagavā sammukhā diṭṭho, api ca sutoyeva me so bhagavā devānaṃ tāvatiṃsānaṃ sudhammāyaṃ sabhāyaṃ upanaccantiyā.
‘Dear sir, I have not personally seen the Buddha. But I did hear about him when I went to dance for the gods of the Thirty-Three in the Hall of Justice.
And at that time the uneven places were evened out, the cramped places were opened up, the darkness vanished and light appeared, as happens through the glory of the gods.
§0.1 – (Sakka visits Buddha but sees him in ‘samādhi’)
“It’s incredible and amazing that you, the venerable Kosiya, who has so many duties and so much to do, should come here.”
“Cirapaṭikāhaṃ, bhante, bhagavantaṃ dassanāya upasaṅkamitukāmo; api ca devānaṃ tāvatiṃsānaṃ kehici kehici kiccakaraṇīyehi byāvaṭo; evāhaṃ nāsakkhiṃ bhagavantaṃ dassanāya upasaṅkamituṃ.
“For a long time I’ve wanted to go and see the Buddha, but I wasn’t able, being prevented by my many duties and responsibilities for the gods of the Thirty-Three.
But at that time the Buddha was sitting, undistractible-&-lucid in some kind of meditation. And a divine maiden of Great King Vessavaṇa named Bhūjati was attending on the Buddha, standing there paying homage to him with joined palms.
Right here in Kapilavatthu there was a Sakyan lady name Gopikā who had confidence in the Buddha, The Dharma, and the Saṅgha, and had fulfilled her ethics.
For while I was still a woman I had confidence in the Buddha, The Dharma, and the Saṅgha, and had fulfilled my ethics. I lost my attachment to femininity and developed masculinity. When my body broke up, after death, I was reborn in a good place, a heavenly realm. In the company of the gods of the Thirty-Three I became one of Sakka’s sons.
When scolded by Gopaka, two of those gods in that very life gained remembering leading to the host of Brahmā’s Ministers. But one god remained attached to sensuality.
(verse)
‘Upāsikā cakkhumato ahosiṃ,
‘I was a laywoman disciple of the seer,
Nāmampi mayhaṃ ahu “gopikā”ti;
and my name was Gopikā.
Buddhe ca dhamme ca abhippasannā,
I was devoted to the Buddha and The Dharma,
Saṅghañcupaṭṭhāsiṃ pasannacittā.
and I earned-trustfully served the Saṅgha.
Tasseva buddhassa sudhammatāya,
Because of the excellence of the Buddha’s Dharma,
Sakkassa puttomhi mahānubhāvo;
I’m now a mighty, splendid son of Sakka,
Mahājutīko tidivūpapanno,
reborn among the Three and Thirty.
Jānanti maṃ idhāpi “gopako”ti.
And here they know me as Gopaka.
Athaddasaṃ bhikkhavo diṭṭhapubbe,
Then I saw some monks who I’d seen before,
Gandhabbakāyūpagate vasīne;
dwelling in the host of fairies.
Imehi te gotamasāvakāse,
When I used to be a human,
Ye ca mayaṃ pubbe manussabhūtā.
they were disciples of Gotama.
Annena pānena upaṭṭhahimhā,
I served them with food and drink,
Pādūpasaṅgayha sake nivesane;
and clasped their feet in my own home.
Kutomukhā nāma ime bhavanto,
Where on earth were they at
Buddhassa dhammāni paṭiggahesuṃ.
when they learned the Buddha’s Dharmas?
Paccattaṃ veditabbo hi dhammo,
For each must know for themselves The Dharma
Sudesito cakkhumatānubuddho;
so well-taught, realized by the seer.
Ahañhi tumheva upāsamāno,
I was one who followed you,
Sutvāna ariyāna subhāsitāni.
having heard the fine words of the noble ones.
Sakkassa puttomhi mahānubhāvo,
I’m now a mighty, splendid son of Sakka,
Mahājutīko tidivūpapanno;
reborn among the Three and Thirty.
Tumhe pana seṭṭhamupāsamānā,
But you followed the best of men,
Anuttaraṃ brahmacariyaṃ caritvā.
and led the supreme spiritual life,
Hīnaṃ kāyaṃ upapannā bhavanto,
but still you’re born in this lesser realm,
Anānulomā bhavatūpapatti;
a rebirth not befitting.
Duddiṭṭharūpaṃ vata addasāma,
It’s a sorry sight I see, good sirs,
Sahadhammike hīnakāyūpapanne.
fellow Buddhists in a lesser realm.
Gandhabbakāyūpagatā bhavanto,
Reborn in the host of fairies,
Devānamāgacchatha pāricariyaṃ;
you only wait upon the gods.
Agāre vasato mayhaṃ,
Meanwhile, I dwelt in a house—
Imaṃ passa visesataṃ.
but see my distinction now!
Itthī hutvā svajja pumomhi devo,
Having been a woman now I’m a male god,
Dibbehi kāmehi samaṅgibhūto’;
blessed with heavenly sensual pleasures.’
Te coditā gotamasāvakena,
Scolded by that disciple of Gotama,
Saṃvegamāpādu samecca gopakaṃ.
when they understood what Gopaka said, they came to their senses.
‘Handa viyāyāma byāyāma,
‘Let’s strive, let’s try hard—
Mā no mayaṃ parapessā ahumhā’;
we won’t serve others any more!’
Tesaṃ duve vīriyamārabhiṃsu,
Two of them aroused energy,
Anussaraṃ gotamasāsanāni.
recalling the Buddha’s instructions.
Idheva cittāni virājayitvā,
Right away they became dispassionate,
Kāmesu ādīnavamaddasaṃsu;
seeing the drawbacks in sensual pleasures.
Te kāmasaṃyojanabandhanāni,
The fetters and bonds of sensual pleasures—
Pāpimayogāni duraccayāni.
the ties of the Wicked One so hard to break—
Nāgova sannāni guṇāni chetvā,
they burst them like a bull elephant his ropes,
Deve tāvatiṃse atikkamiṃsu;
and passed right over the Thirty-Three.
Saindā devā sapajāpatikā,
The gods with Inda and Pajāpati
Sabbe sudhammāya sabhāyupaviṭṭhā.
were all gathered in the Hall of Justice.
Tesaṃ nisinnānaṃ abhikkamiṃsu,
As they sat there, they passed over them,
Vīrā virāgā virajaṃ karontā;
the heroes desireless, practicing purity.
Te disvā saṃvegamakāsi vāsavo,
Seeing them, Vāsava became inspired;
Devābhibhū devagaṇassa majjhe.
the master of gods in the midst of the group said:
‘Imehi te hīnakāyūpapannā,
‘These were born in the lesser fairy realm,
Deve tāvatiṃse abhikkamanti’;
but now they pass us by!’
Saṃvegajātassa vaco nisamma,
Heeding the speech of one so inspired,
So gopako vāsavamajjhabhāsi.
Gopaka addressed Vāsava:
‘Buddho janindatthi manussaloke,
‘There is a Buddha, a lord of men, in the world.
Kāmābhibhū sakyamunīti ñāyati;
Known as the Sakyan Sage, he’s mastered the senses.
Tasseva te puttā satiyā vihīnā,
Those sons of his were bereft of remembering;
Coditā mayā te satimajjhalatthuṃ’.
but when scolded by me they gained it back.
Tiṇṇaṃ tesaṃ āvasinettha eko,
Of the three, there is one who remains
Gandhabbakāyūpagato vasīno;
dwelling in the host of fairies.
Dve ca sambodhipathānusārino,
But two, recollecting the path to awakening,
Devepi hīḷenti samāhitattā.
undistractible-&-lucid in meditation, spurn even the gods.’
Etādisī dhammappakāsanettha,
The Dharma’s explained in such a way
Na tattha kiṅkaṅkhati koci sāvako;
that not a single disciple doubts it.
Nitiṇṇaoghaṃ vicikicchachinnaṃ,
We venerate the Buddha, the victor, lord of men,
Buddhaṃ namassāma jinaṃ janindaṃ.
who has crossed the flood and cut off doubt.
Yaṃ te dhammaṃ idhaññāya,
They attained to distinction fitting
visesaṃ ajjhagaṃsu te;
the extent to which they understood The Dharma here.
‘When I cultivate this kind of happiness, unskillful Dharmas decline, and skillful Dharmas grow.’ You should cultivate that kind of happiness.
§2.2 – (pīti and pamojja are the mental joy, 2nd jhāna is better than 1st jhāna)
Tattha yañce savitakkaṃ savicāraṃ, yañce avitakkaṃ avicāraṃ, ye avitakke avicāre, te paṇītatare.
And that which is free of directing-thought and evalulating-said-thoughts is better than that which still involves directing-thought and evalulating-said-thoughts.
‘When I cultivate this kind of sadness, unskillful Dharmas decline, and skillful Dharmas grow.’ You should cultivate that kind of sadness.
§2.4 – (could be referring to asubha here, 2nd jhāna is better than 1st jhāna)
Tattha yañce savitakkaṃ savicāraṃ, yañce avitakkaṃ avicāraṃ, ye avitakke avicāre, te paṇītatare.
And that which is free of directing-thought and evalulating-said-thoughts is better than that which still involves directing-thought and evalulating-said-thoughts.
Why did I say that there are two kinds of equanimous-observation?
Tattha yaṃ jaññā upekkhaṃ
Take an equanimous-observation of which you know:
‘imaṃ kho me upekkhaṃ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyantī’ti, evarūpā upekkhā na sevitabbā.
‘When I cultivate this kind of equanimous-observation, unskillful Dharmas grow, and skillful Dharmas decline.’ You should not cultivate that kind of equanimous-observation.
‘When I cultivate this kind of equanimous-observation, unskillful Dharmas decline, and skillful Dharmas grow.’ You should cultivate that kind of equanimous-observation.
§2.6 – (upekkha of 2nd jhāna and higher is better than 1st jhāna)
Tattha yañce savitakkaṃ savicāraṃ, yañce avitakkaṃ avicāraṃ, ye avitakke avicāre, te paṇītatare.
And that which is free of directing-thought and evalulating-said-thoughts is better than that which still involves directing-thought and evalulating-said-thoughts.
Why did I say that there are two kinds of bodily behavior?
Tattha yaṃ jaññā kāyasamācāraṃ
Take bodily conduct of which you know:
‘imaṃ kho me kāyasamācāraṃ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyantī’ti, evarūpo kāyasamācāro na sevitabbo.
‘When I cultivate this kind of bodily conduct, unskillful Dharmas grow, and skillful Dharmas decline.’ You should not cultivate that kind of bodily conduct.
‘When I cultivate this kind of bodily conduct, unskillful Dharmas decline, and skillful Dharmas grow.’ You should cultivate that kind of bodily conduct.
“Kasmā pana, mārisa, na sabbe samaṇabrāhmaṇā accantaniṭṭhā accantayogakkhemī accantabrahmacārī accantapariyosānā”ti?
“Why not?”
“Ye kho, devānaminda, bhikkhū taṇhāsaṅkhayavimuttā te accantaniṭṭhā accantayogakkhemī accantabrahmacārī accantapariyosānā.
“Those monks who are freed through the ending of craving have reached the ultimate end, the ultimate sanctuary, the ultimate spiritual life, the ultimate goal.
Tasmā na sabbe samaṇabrāhmaṇā accantaniṭṭhā accantayogakkhemī accantabrahmacārī accantapariyosānā”ti.
That’s why not all ascetics and brahmins have reached the ultimate end, the ultimate sanctuary, the ultimate spiritual life, the ultimate goal.”
“Passion, sir, is a disease, an abscess, a dart. Passion drags a person to be reborn in life after life.
Tasmā ayaṃ puriso uccāvacamāpajjati.
That’s why a person finds themselves in states high and low.
Yesāhaṃ, bhante, pañhānaṃ ito bahiddhā aññesu samaṇabrāhmaṇesu okāsakammampi nālatthaṃ, te me bhagavatā byākatā.
Elsewhere, among other ascetics and brahmins, I wasn’t even given a chance to ask these questions that the Buddha has answered.
Dīgharattānusayitañca pana me vicikicchākathaṃkathāsallaṃ, tañca bhagavatā abbuḷhan”ti.
The dart of doubt and uncertainty has lain within me for a long time, but the Buddha has plucked it out.”
“Abhijānāsi no tvaṃ, devānaminda, ime pañhe aññe samaṇabrāhmaṇe pucchitā”ti?
“Lord of gods, do you recall having asked this question of other ascetics and brahmins?”
“Abhijānāmahaṃ, bhante, ime pañhe aññe samaṇabrāhmaṇe pucchitā”ti.
“I do, sir.”
“Yathā kathaṃ pana te, devānaminda, byākaṃsu? Sace te agaru bhāsassū”ti.
“If you wouldn’t mind, lord of gods, tell me how they answered.”
“Na kho me, bhante, garu yatthassa bhagavā nisinno bhagavantarūpo vā”ti.
“It’s no trouble when someone such as the Blessed One is sitting here.”
“Tena hi, devānaminda, bhāsassū”ti.
“Well, speak then, lord of gods.”
“Yesvāhaṃ, bhante, maññāmi samaṇabrāhmaṇā āraññikā pantasenāsanāti, tyāhaṃ upasaṅkamitvā ime pañhe pucchāmi, te mayā puṭṭhā na sampāyanti, asampāyantā mamaṃyeva paṭipucchanti:
“Sir, I approached those who I imagined were ascetics and brahmins living in the wilderness, in remote lodgings. But they could not answer, and they even questioned me in return:
‘Now the gods shall enjoy both the nectar of the gods and the nectar of the demons.’
So kho pana me, bhante, vedapaṭilābho somanassapaṭilābho sadaṇḍāvacaro sasatthāvacaro na nibbidāya na virāgāya na nirodhāya na upasamāya na abhiññāya na sambodhāya na nibbānāya saṃvattati.
But sir, that joy and happiness is in the sphere of the rod and the sword. It doesn’t lead to disenchantment, dispassion, cessation, peace, insight, awakening, and nirvana.
Yo kho pana me ayaṃ, bhante, bhagavato dhammaṃ sutvā vedapaṭilābho somanassapaṭilābho, so adaṇḍāvacaro asatthāvacaro ekantanibbidāya virāgāya nirodhāya upasamāya abhiññāya sambodhāya nibbānāya saṃvattatī”ti.
But the joy and happiness I feel listening to the Buddha’s Dharma is not in the sphere of the rod and the sword. It does lead to disenchantment, dispassion, cessation, peace, insight, awakening, and nirvana.”
+
§5.1 – (6 reasons Sakka is happy involve stream enterer only having a few more lives left)
        DN 21.0 - (Sakka doesn’t want to disturb Buddha’s jhāna)
            DN 21.0.1 - (fire burning is also called ‘jhāna’)
            DN 21.0.2 - (Sakka convinces musician to pull Buddha out of jhāna retreat with poem)
            DN 21.2.0.1 - (Sakka visits Buddha but sees him in ‘samādhi’)
            DN 21.2.0.2 - (Lady requests vistors including Sakka to not disturb Buddha’s meditation)
            DN 21.2.0.3 - (sound of Sakka’s chariot pulls Buddha out of ‘samādhi’)
            DN 21.2.2.2 - (pīti and pamojja are the mental joy, 2nd jhāna is better than 1st jhāna)
            DN 21.2.2.4 - (could be referring to asubha here, 2nd jhāna is better than 1st jhāna)
            DN 21.2.2.6 - (upekkha of 2nd jhāna and higher is better than 1st jhāna)
Can you really see someone becoming stream enterer without at least a finger snap’s time worth of first jhāna?
            DN 21.2.5.2 - (Sakka gave musician promotion, and 80,000 devas become stream enterers)
