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  19 (9) The Worship of the Teacher (or Sakka’s Worship (2))

  (As above down to:)

  “Then, bhikkhus, Sakka, lord of the devas, descending from the Vejayanta Palace, raised his joined hands in reverential salutation and worshipped the Blessed One. Then Mātali the charioteer addressed Sakka, lord of the devas, in verse:926 “‘Both devas and human beings

  Humbly worship you, Vāsava.

  So who, O Sakka, is that spirit

  To whom you bow in worship?’

  [Sakka:] <505>927 “‘The Perfectly Enlightened One here

  In this world with its devas,

  The Teacher of perfect name:

  He is the one whom I worship, Mātali.653

  928 “‘Those for whom lust and hatred

  And ignorance have been expunged,

  The arahants with taints destroyed:

  These are the ones whom I worship, Mātali.

  929 “‘The trainees who delight in dismantling,

  Who diligently pursue the training

  For the removal of lust and hatred,

  For transcending ignorance:

  These are the ones whom I worship, Mātali.’654

  [Mātali:]930 “‘Those whom you worship, my lord Sakka,

  Are indeed the best in the world.

  I too will worship them—

  Those whom you worship, Vāsava.’

  [The Blessed One:]931 “Having given this explanation,

  Having worshipped the Blessed One,

  The deva-king Maghavā, Sujā’s husband,

  The chief, climbed into his chariot.” <506>

  20 (10) The Worship of the Saṅgha (or Sakka’s Worship (3))

  (As above down to:) [236]

  “Then, bhikkhus, Sakka, lord of the devas, descending from the Vejayanta Palace, raised his joined hands in reverential salutation and worshipped the Saṅgha of bhikkhus. Then Mātali the charioteer addressed Sakka, lord of the devas, in verse:932 “‘It is these that should worship you—

  The humans stuck in a putrid body,

  Those submerged inside a corpse,

  Afflicted with hunger and thirst.655

  933 Why then do you envy them,

  These who dwell homeless, Vāsava?

  Tell us about the seers’ conduct;

  Let us hear what you have to say.’

  [Sakka:] <507>934 “‘This is why I envy them,656

  Those who dwell homeless, Mātali:

  Whatever village they depart from,

  They leave it without concern.

  935 “‘They do not keep their goods in storage,

  Neither in a pot nor in a box.

  Seeking what has been prepared by others,

  By this they live, firm in vows:

  Those wise ones who give good counsel,

  Maintaining silence, of even faring.657

  936 “‘While devas fight with asuras

  And people fight with one another,

  Among those who fight, they do not fight;

  Among the violent, they are quenched;

  Among those who grasp, they do not grasp:

  These are the ones whom I worship, Mātali.’

  [Mātali:]937 “‘Those whom you worship, my lord Sakka,

  Are indeed the best in the world.

  I too will worship them—

  Those whom you worship, Vāsava.’ <508>

  [The Blessed One:]938 “Having given this explanation,

  Having worshipped the Bhikkhu Saṅgha,

  The deva-king Maghavā, Sujā’s husband,

  The chief, climbed into his chariot.”

  [237]

  III. THE THIRD SUBCHAPTER (SAKKA PENTAD)

  21 (1) Having Slain

  At Sāvatthı̄ in Jeta’s Grove. Then Sakka, lord of the devas, approached the Blessed One, paid homage to him, and stood to one side. Standing to one side, Sakka, lord of the devas, addressed the Blessed One in verse:939 “Having slain what does one sleep soundly?

  Having slain what does one not sorrow? <509>

  What is the one thing, O Gotama,

  Whose killing you approve?”

  [The Blessed One:]940 “Having slain anger, one sleeps soundly;

  Having slain anger, one does not sorrow;

  The killing of anger, O Vāsava,

  With its poisoned root and honeyed tip:

  This is the killing the noble ones praise,

  For having slain that, one does not sorrow.”

  22 (2) Ugly

  At Sāvatthı̄ in Jeta’s Grove. There the Blessed One said this: “Bhikkhus, once in the past a certain ugly deformed yakkha sat down on the seat of Sakka, lord of the devas.658 Thereupon the Tāvatiṃsa devas found fault with this, grumbled, and complained about it, saying: ‘It is wonderful indeed, sir! It is amazing indeed, sir! This ugly deformed yakkha has sat down on the seat of Sakka, lord of the devas!’ <510> But to whatever extent the Tāvatiṃsa devas found fault with this, grumbled, and complained about it, to the same extent that yakkha became more and more handsome, more and more comely, more and more graceful.

  “Then, bhikkhus, the Tāvatiṃsa devas approached Sakka and said to him: ‘Here, dear sir, an ugly deformed yakkha has sat down on your seat…. But to whatever extent the devas found fault with this … [238] that yakkha became more and more handsome, more and more comely, more and more graceful.’ - ‘That must be the anger-eating yakkha.’

  “Then, bhikkhus, Sakka, lord of the devas, approached that anger-eating yakkha.659 Having approached, he arranged his upper robe over one shoulder, knelt down with his right knee on the ground, and, raising his joined hands in reverential salutation towards that yakkha, <511> he announced his name three times: ‘I, dear sir, am Sakka, lord of the devas! I, dear sir, am Sakka, lord of the devas!’ To whatever extent Sakka announced his name, to the same extent that yakkha became uglier and uglier and more and more deformed until he disappeared right there.

  “Then, bhikkhus, having sat down on his own seat, instructing the Tāvatiṃsa devas, Sakka, lord of the devas, on that occasion recited these verses:941 “‘I am not one afflicted in mind,

  Nor easily drawn by anger’s whirl.

  I never become angry for long,

  Nor does anger persist in me.660

  942 “‘When I’m angry I don’t speak harshly

  And I don’t praise my virtues.

  I keep myself well restrained <512>

  Out of regard for my own good.’”661

  23 (3) Magic

  At Sāvatthı̄. The Blessed One said this: “Bhikkhus, once in the past Vepacitti, lord of the asuras, was sick, afflicted, gravely ill.662 Then Sakka, lord of the devas, approached Vepacitti to inquire about his illness. Vepacitti saw Sakka coming in the distance and said to him: ‘Cure me, lord of the devas.’ - [239] ‘Teach me, Vepacitti, the Sambari magic.’663 - ‘I won’t teach it, dear sir, until I have asked the asuras for permission.’

  “Then, bhikkhus, Vepacitti, lord of the asuras, asked the asuras: ‘May I teach the Sambari magic to Sakka, lord of the devas?’ - ‘Do not teach him the Sambari magic, dear sir.’664

  “Then, bhikkhus, Vepacitti, lord of the asuras, addressed Sakka, lord of the devas, in verse: <513>943 “‘A magician—O Maghavā, Sakka,

  King of devas, Sujā’s husband—

  Goes to the terrible hell,

  Like Sambara, for a hundred years.’”665

  24 (4) Transgression

  At Sāvatthı̄. Now on that occasion two bhikkhus had a quarrel and one bhikkhu had transgressed against the other. Then the former bhikkhu confessed his transgression to the other bhikkhu, but the latter would not pardon him.666

  Then a number of bhikkhus approached the Blessed One, paid homage to him, sat down to one side, and reported to him what had happened. <514> [The Blessed One said:]

  “Bhikkhus, there are two kinds of fools: one who does not see a transgression as a transgression; and one who, when another is confessing a transgression,
does not pardon him in accordance with the Dhamma. These are the two kinds of fools.

  “There are, bhikkhus, two kinds of wise people: one who sees a transgression as a transgression; and one who, when another is confessing a transgression, pardons him in accordance with the Dhamma. These are the two kinds of wise people.

  “Once in the past, bhikkhus, Sakka, lord of the devas, instructing the Tāvatiṃsa devas in the Sudhamma assembly hall, on that occasion recited this verse: [240]944 “‘Bring anger under your control;

  Do not let your friendships decay.

  Do not blame one who is blameless;

  Do not utter divisive speech.

  Like a mountain avalanche

  Anger crushes evil people.’”667

  25 (5) Nonanger

  Thus have I heard. On one occasion the Blessed One was dwelling at Sāvatthı̄ in Jeta’s Grove, Anāthapiṇḍika’s Park. There the Blessed One said this:

  “Bhikkhus, once in the past Sakka, lord of the devas, instructing the Tāvatiṃsa devas in the Sudhamma assembly hall, on that occasion recited this verse: <515>945 “‘Do not let anger overpower you;

  Do not become angry at those who are angry.

  Nonanger and harmlessness always dwell

  Within [the hearts of] the noble ones.

  Like a mountain avalanche

  Anger crushes evil people.’”668

  <516>

  The Book with Verses is finished.

  Notes

  1. Devatāsayutta

  1 Mārisa, “dear sir,” is the term which the devas generally use to address the Buddha, eminent bhikkhus (see, e.g., 40:10; IV 270,16), and members of their own community (11:3; I 218,34); kings also use it to address one another (3:12; I 80,4). Spk explains it as a term of affection meaning “one without suffering” (niddukkha), but it is probably a Middle Indic form of Skt madṛsa. The word “flood” (ogha) is used metaphorically, but here with technical overtones, to designate a doctrinal set of four floods (see 45:171), so called, according to Spk, “because they keep beings submerged within the round of existence and do not allow them to rise up to higher states and to Nibbāna.” The four (with definitions from Spk) are: (i) the flood of sensuality (kāmogha) = desire and lust for the five cords of sensual pleasure (agreeable forms, sounds, etc.—see 45:176); (ii) the flood of existence (bhavogha) = desire and lust for form-sphere existence and formless-sphere existence and attachment to jhāna; (iii) theflood of views (diṭṭhogha) = the sixty-two views (DN I 12-38); and (iv) the flood of ignorance (avijjogha) = lack of knowledge regarding the Four Noble Truths. Flood lack of knowledge regarding the Four Noble Truths. Flood imagery is also used at vv. 298-300, 511-13, and 848-49.

  2 Appatiṭṭhaṃ khvāhaṃ āvuso anāyūhaṃ ogham atariṃ. Spk: The Buddha’s reply is intended to be paradoxical, for one normally crosses a flood by halting in places that offer a foothold and by straining in places that must be crossed. Spk glosses appatiṭṭhaṃ only with appatiṭṭhahanto (an alternative form of the present participle), but Spk-pṭ elaborates: “Not halting: not coming to a standstill on account of the defilements and so forth; the meaning is ‘not sinking’ (appatiṭṭhahanto ti kilesādīnaṃ vasena asantiṭṭhanto, asaṃsīdanto ti attho).” The verb patitiṭṭhati usually means “to become established,” i.e., attached, principally on account of craving and other defilements: see below v. 46 and n. 35. Consciousness driven by craving is “established” (see 12:38-40, 12:64, 22:53-54), and when craving is removed it becomes “unestablished, unsupported.” The arahant expires “with consciousness unestablished” (appatiṭṭhitena viññāṇena … parinibbuto; see 4:23 (I 122,12-13)). All these nuances resonate in the Buddha’s reply.

  The verb āyūhati is rare in the Nikāyas, but see below v. 263df, v. 264d, and Sn 210d. It is an intensification of ūhati (augmented by ā- with -y- as liaison); the simple verb occurs at MN I 116,13-14, where it might be rendered “to be strained.” Its occurrence there ties up with the present context: a strained mind is far from concentration. In the later literature the noun form āyūhana acquires the technical sense of “accumulation,” with specific reference to kamma; in the formula of dependent origination (paṭiccasamuppāda ), volitional formations (saṅkhārā) are said to have the function of āyūhana; see Paṭis I 52,14, 26; Vism 528,12 (Ppn 17:51), 579,31-580,4 (Ppn 17:292-93).

  Spk: The Blessed One deliberately gave an obscure reply to the deva in order to humble him, for he was stiff with conceit yet imagined himself wise. Realizing that the deva would not be able to penetrate the teaching unless he first changed his attitude, the Buddha intended to perplex him and thereby curb his pride. At that point, humbled, the deva would ask for clarification and the Buddha would explain in such a way that he could understand.

  3 The Buddha’s brief reply points to the middle way (majjhimā paṭipadā) in its most comprehensive range, both practical and philosophical. To make this implication clear Spk enumerates seven dyads: (i) “halting” by way of defilements, one sinks; “straining” by way of volitional formations, one gets swept away; (ii) by way of craving and views, one sinks; by way of the other defilements, one gets swept away; (iii) by way of craving, one sinks; by way of views, one gets swept away; (iv) by way of the eternalist view, one sinks; by way of the annihilationist view, one gets swept away (see It 43,12-44,4); (v) by way of slackness one sinks, by way of restlessness one gets swept away; (vi) by way of devotion to sensual pleasures one sinks, by way of devotion to self-mortification one gets swept away; (vii) by way of all unwholesome volitional formations one sinks, by way of all mundane wholesome volitional formations one gets swept away. Ñāṇananda suggests connecting the principle of “not halting, not straining” with each of the four floods: see SN-Anth 2:56-58.

  4 Spk: The Buddha is called a brahmin in the sense of arahant (see Dhp 388, 396-423). He is fully quenched (parinibbuto ) in that he is quenched through the quenching of defilements (kilesanibbānena nibbutaṃ). Craving is designated attachment (visattikā) because it clings and adheres to a variety of sense objects.

  5 Spk: When the deva heard the Buddha’s reply he was established in the fruit of stream-entry.

  6 Sattānaṃ nimokkhaṃ pamokkhaṃ vivekaṃ. Spk: “Emancipation (nimokkha) is the path, for beings are emancipated from the bondage of defilements by the path; release (pamokkha) is the fruit, for at the moment of the fruit beings have been released from the bondage of defilements; seclusion (viveka) is Nibbāna, for when they attain Nibbāna beings are separated from all suffering. Or, alternatively, all three are designations for Nibbāna: for having attained Nibbāna, beings are emancipated, released, separated from all suffering.” The actual wording of the verse seems to confirm the second alternative.

  7 Spk glosses: Nandībhavaparikkhayā ti nandīmūlakassa kammabhavassa parikkhayena; nandiyā ca bhavassa cā ti pi vaṭṭati; “By delight-existence-destruction: by the utter destruction of kamma-process existence rooted in delight; it is also proper to understand it as meaning ‘(the destruction) of delight and of existence.’” It would be more plausible, however, to construe this three-term tappurisa as an inverted compound placed in irregular order probably owing to the exigencies of verse. This interpretation is confirmed by Pj II 469,14 and Dhp-a IV 192,7-8 in their gloss on the related bahubbīhi compound nandībhavaparikkhīṇaṃ as tīsu bhavesu parikkhīṇataṇhaṃ; “one who has destroyed craving for the three realms of existence.” See too below v. 300c and n. 165.

  8 In this verse only the first two pādas conform to a recognizable metre (Vatta), which indicates that the verse is corrupt. Ee2 amends the third pāda and adds a line found only in a Lanna ms to arrive at a novel reading: vedanānaṃ nirodhā ca/ upasanto carissatī ti. It then treats the last three pādas of the other editions as prose. This, however, alters the meaning of the verse in such a way that it no longer directly answers the question.Spk: By the first method of explanation, delight in existence (nandībhava, or, following the
gloss: “existence rooted in delight”), being the threefold activity of kammic formation (tividhakammābhisaṅkhāra—see 12:51), implies the aggregate of volitional formations (saṅkhārakkhandha); perception and consciousness implies the two aggregates associated therewith; and by mentioning this, the feeling associated with those three aggregates is included. Thus, by way of the nonoccurrence of the four kammically active mental aggregates (anupādiṇṇaka-arūpakkhandhā), “Nibbāna with residue” (sa-upādisesa-nibbāna) is indicated. By the phrase by the cessation and appeasement of feelings (vedanānaṃ nirodhā upasamā), the kammically acquired (upādiṇṇaka) feeling is referred to, and by mentioning this the other three associated aggregates are implied; the aggregate of form is included as their physical basis and object. Thus, by way of the nonoccurrence of the five kammically acquired aggregates, “Nibbāna without residue” (anupādisesa-nibbāna ) is indicated. By the second method (taking “delight” and “existence” as parallel terms), delight implies the aggregate of volitional formations; existence, the aggregate of form; and the other three aggregates are shown under their own names. Nibbāna is indicated as the nonoccurrence of these five aggregates. Thus the Blessed One concludes the teaching with Nibbāna itself.