10. Śakra’s Questions Sūtra (14)

Prologue: The Buddha at Indrasāla Cave

Thus have I heard:

At one time, the Buddha was staying in Magadha, north of the Āmra village, in the Indrasāla Cave on Mount Vediyaka.

Śakra’s Resolve

At that time, Śakra, Lord of the Devas, motivated by subtle wholesome thoughts, desired to see the Buddha and thought: “Now I shall go to where the Bhagavān is.”

Then the devas of Trāyastriṃśa Heaven, having heard that Śakra, Lord of the Devas, motivated by subtle wholesome thoughts, desired to go to the Buddha’s presence, immediately went to Śakra, saying: “Sādhu! O Śakra! You are motivated by subtle wholesome thoughts and desire to go to the Tathāgata. We also shall delight in accompanying you to the Bhagavān’s presence.”

Then Śakra, Lord of the Devas, immediately said to the gandharva Pañcaśikha: “I now desire to go to where the Bhagavān is. You should come with me. These Trāyastriṃśa devas will also come with me to the Bhagavān’s presence.”

He replied: “Indeed!” Then Pañcaśikha, holding a beryl vīṇā, played it before Śakra amidst the assembly of Trāyastriṃśa devas as an offering.

Then Śakra, Lord of the Devas, the Trāyastriṃśa devas, and Pañcaśikha suddenly disappeared from their Dharma Hall and, just as quickly as a strong man extends or retracts his arm, arrived at the northern side of Mount Vediyaka in Magadha.

The Flaming Samādhi on Mount Vediyaka

At that time, the Bhagavān entered the jvāla-samādhi [flaming samādhi], and Mount Vediyaka became the same colour as fire. The people of the country, seeing this, said to each other: “This Mount Vediyaka, having become the same colour as fire, must be due to the power of the Tathāgata and the devas.”

Then Śakra, Lord of the Devas, said to Pañcaśikha: “The Tathāgata, the Arhat, is very difficult to encounter, and yet he is able to descend to this quiet place, silent and without sound, with birds and beasts as companions. There are always great devas attending and protecting the Bhagavān in this place. You should play the beryl vīṇā before the Bhagavān to entertain him. I and the devas will follow shortly.”

Pañcaśikha’s Musical Offering and Hymn of Desire

He replied: “Indeed!” Having received this instruction, he took the beryl vīṇā and went to the Buddha first. Not far from the Buddha, he played the beryl vīṇā and sang this verse:

“Bhadrā, do honour your revered father.
Your father stands majestic and august.
The moment of your birth was filled with grace,
My heart, elated, overflowed with joy.

“A slender cause at first appeared within;
Desire sprang up within my heart’s core.
It spread and filled my inmost secret self,
Like offerings placed for the arhat wise.

“Śākya’s sons attain four profound dhyānas;
They ever take delight in calm stillness;
With mindful heed they seek the nectar’s taste;
My focused thought was likewise set on this.

“The Tathāgata conceived the path divine,
Resolving fully perfect awakening.
I now pursue that woman’s gentle grace,

Determined surely to unite with her.

“My heart was stained by love’s ensnaring grip,

Clinging, unwilling that our bonds should part.

Though wishing to let go, I cannot leave,

As lion forced by hook refuses to yield.

“Like one in heat who meets a cooling breeze,

Like thirsty soul who tastes the spring’s cool stream.

As one who finds Nirvāṇa’s tranquil peace,

So am I like water quelling flame’s fierce burn.

“Like sick one grateful to the healer’s hand,

Or hungry traveller who finds sweet repast,

My joy derives from love’s contented flame,

Like arhat dwelling in the dharma’s truth.

“Like mighty elephant ensnared by hook,

Yet stubborn, refuses wholly to submit.

Impetuous, hard to bind or to restrain,

Unchecked, I cannot conquer my own will.

“As in a shaded pool where blossoms drift,

Their petals floating softly on the wave.

The heat‑worn elephant wades in relief;

Its vast bulk bathed in soothing cool release.

“All offerings I offered now and yet to make,

I give to arhats, guardians of the way.

To all the meritorious in this world,

I yield my gifts and pay my reverent vows.

“If you should perish, I shall die with you,

For how could I endure a life alone?

I’d rather let my mortal frame decay,

Than ever live except beside your side.

“O lord of Thirty‑three’s ethereal realm,

Great Śakra, now fulfil my earnest plea.

I praise you with the rites that suit your name;

Attend my words, and heed them carefully.”

At that time, the Bhagavān arose from samādhi and said to Pañcaśikha: “Sādhu! Sādhu! O Pañcaśikha! You are able to praise the Tathāgata with your pure voice and beryl vīṇā. Your vīṇā sound and your voice are neither too long nor too short, sorrowful nor plaintive; they are able to move human hearts. The music you play on the vīṇā is replete with various meanings: it speaks of the bondage to desire, it speaks of pure practices, it speaks of śramaṇas, and it speaks of nirvāṇa.”

At that time, Pañcaśikha said to the Buddha: “I remember when the Bhagavān was formerly by the Nairañjanā River in Uruvilvā, when you first achieved perfect awakening under the Ajapāla-nyagrodha tree. There was Śikhāṇḍī, son of a great general of the devas, and the daughter of a gandharva king, together in one place, solely indulging in the pleasures of desire. At that time, seeing their minds thus, I immediately composed this verse; the verse spoke of the bondage to desire, it spoke of pure practices, it spoke of śramaṇas, and it spoke of nirvāṇa. Then that goddess, having heard my verse, raised her eyes, smiled, and said to me: ‘O Pañcaśikha! I have not seen the Tathāgata, but I once heard the devas in the Dharma Hall of Trāyastriṃśa Heaven praise the Tathāgata, saying that he has such merits and such power. You constantly maintain faith and are close to the Tathāgata. Now I wish to become acquainted with the Tathāgata along with you.’ ‘O Bhagavān! After I spoke one word to her at that time, I did not speak to her again.’”

Then Śakra, Lord of the Devas, thought to himself: “This Pañcaśikha has already pleased the Tathāgata; now I should think of that person.” Then Pañcaśikha again had the thought arise: “Now Śakra is able to think of me.” He immediately took his beryl vīṇā and went before Śakra. Śakra said: “Using my name and also speaking on behalf of Trāyastriṃśa Heaven, inquire of the Bhagavān: ‘Do you rise up nimbly, and is your wandering strong?’”

Then Pañcaśikha, receiving Śakra’s instruction, at once went to the Bhagavān’s presence, bowed to his feet, and stood to one side. He said to the Bhagavān: “Śakra, Lord of the Devas, and the devas of Trāyastriṃśa Heaven have sent me to inquire of the Bhagavān: ‘Do you rise up nimbly, and is your wandering strong?’”

The Bhagavān replied: “May you, Śakra, and the devas of Trāyastriṃśa Heaven have long life, happiness and freedom from troubles. Why? devas, humans of the world, and asuras—all sentient beings—crave long life, peace and comfort, and freedom from troubles.”

Śakra’s Arrival and the Expansion of the Cave

At that time, Śakra thought: “We should go to greet the Bhagavān.” Immediately, together with the devas of Trāyastriṃśa Heaven, he went to the Buddha’s presence, bowed to his feet, and stood to one side. Then Śakra addressed the Buddha, saying: “I am not sure whether I should sit far from the Bhagavān or near.”

The Buddha addressed Śakra, saying: “Your devas are very numerous, so you should just sit near me.”

Then the Indrasāla Cave in which the Bhagavān was staying became naturally spacious and unobstructed. At that time, Śakra, along with the Trāyastriṃśa devas and Pañcaśikha, all bowed at the Buddha’s feet and sat to one side. Śakra addressed the Buddha, saying: “Once, the Buddha was staying at the house of a brāhmaṇa in Śrāvastī. On that occasion, the Bhagavān entered the jvāla-samādhi. I, due to a minor matter, rode in a thousand‑spoked jewelled chariot to visit King Virūḍhaka and, passing through the air, saw a celestial maiden standing before the Bhagavān with her hands clasped. I said to her: ‘If the Bhagavān arises from samādhi, you should mention my name and inquire of the Bhagavān: “Do you rise up nimbly, and is your wandering strong?” I wonder if she eventually conveyed this thought for me. O Bhagavān, can you recall this matter?’”

The Buddha said: “I recall it! She immediately inquired about me in your voice, and when I arose from dhyāna, I still heard the sound of your chariot.”

Śakra addressed the Buddha, saying: “In the past, due to a minor matter, I gathered with the Trāyastriṃśa devas in the Dharma Hall, and those old devas all said: ‘If the Tathāgata appears in the world, he will increase the multitude of the devas and diminish the multitude of the asuras.’ Now I myself see the Bhagavān and personally know and confirm that the Tathāgata, the Arhat, has appeared in the world; he will increase the multitude of the devas and diminish the multitude of the asuras.

Gopikā’s Rebirth and the Question of Merit

“There is a Śākya woman named Gopikā who purely cultivated the noble conduct in the presence of the Bhagavān. When her body decayed and her life ended, she was born in Trāyastriṃśa Heaven and immediately became my son. All the Trāyastriṃśa devas praised him, saying: ‘Gopaka, the great devaputra, has great merit and great power.’ Furthermore, there were three other bhikṣus who purely cultivated the noble conduct in the presence of the Bhagavān. When their bodies decayed and their lives ended, they were born among the inferior Gandharvas and constantly came daily to serve me. When Gopaka saw this, he taunted them with a verse, saying:

“‘When you became the Buddha’s disciple,

I lived as a laywoman in my life;

I offered you both clothing and food,

And paid my homage with respectful prayer.

“‘Who then are you, to whom I bowed my head?

You have received the Buddha’s own teachings;

The words proclaimed by the pure‑eyed, true Lord,

Yet still you do not deeply contemplate.

“‘I used to venerate you earnestly;

I once heard the Buddha’s supreme Dharma

Reborn now in Heaven of Thirty‑three,

Thus I became a son to Śakra there.

“‘Why is it that you do not perceive well

My merits that I have here in this place?

Born first as a female mortal body,

Now raised as a son of mighty Śakra.

“‘You stand transformed beyond all your old forms;

Once we dwelt together in pure conduct;

Now you abide alone in lower realms,

Serving as attendants with humble mien.

“‘At first your life was bound in wrongful deeds,

And now you face the full deserved return;

Alone you dwell within these lower realms,

Serving as attendants with humble mien.

“‘You were born amid impure realms solely,

Tormented daily by the ceaseless noise;

Having heard this, you suffer your own pain,

This place is cause of unrelenting grief.

“‘Be you henceforth diligent without delay;

Never again be servants to false lords;

Both of you be diligent in your practice;

Ponder you the Tathāgata’s teachings.

“‘Abandon attachments to which you cling;

Regard desire as impure behaviour;

Desire’s hold is never entirely real,

And yet it deceives the minds of the world.

“‘Like an elephant freed from its tether,

Transcending high Heaven of Thirty‑three;

Śakra’s host in Trāyastriṃśa Heaven

Gathered in the Dharma’s assembly hall.

“‘He with great vigour and unmatched power,

Transcending high Heaven of Thirty‑three;

Śakra extolled what was never heard,

While the devas perceived their prior faults.

“‘Behold a son of Śakra does appear,

Transcending high Heaven of Thirty‑three;

Suffering, deep anguish in desire’s hold,

Thus Gopaka utters these solemn words.

“‘Magadha holds a Buddha in their ranks,

Who bears the sole title Śākyamuni;

His disciples lost their great mindfulness,

And later restored their memory here.

“‘Of the three that is only one of them,

Thus two now remain as gandharvas still;

Those two do perceive the truth of the Path,

And now they come to Trāyastriṃśa high.

“‘The Dharma taught by the Bhagavān here,

His disciples listened without a doubt;

They all hear the true Dharma without doubt,

And the two of them were surpassed by one.

“‘Having realised wondrous attainment;

All are born in Radiant Sound’s realm [Ābhāsvara].

Observing them, I then proceeded thus;

Therefore I came and sought the Buddha’s side.’”

Śakra addressed the Buddha, saying: “May you grant me a moment of leisure to resolve my doubts.”

The Buddha said: “Ask whatever you wish; I will explain to you one by one.”

Dialogue on Conflict: From Conceptual Proliferation to Violence

At that time, Śakra addressed the Buddha, saying: “With what bonds are all the devas, humans, gandharvas, asuras and other beings associated that they even become enemies, wielding swords and staves against each other?”

The Buddha addressed Śakra, saying: “The arising of bonds of hatred is all due to greed and jealousy; therefore the devas, humans, asuras, and other beings wield swords and staves against each other.”

At that time, Śakra addressed the Buddha, saying: “Indeed! O Bhagavān! Because of the arising of bonds of hatred due to greed and jealousy, devas, humans, asuras, and other beings wield swords and staves against each other. Now I have heard what the Buddha has said and my net of doubts is removed; I shall not have doubts about this again, yet I do not understand how greed and jealousy arise. Through what does it arise? What are their cause and condition? From what does it originate? From what does it exist? From what does it not exist?”

The Buddha addressed Śakra, saying: “The arising of greed and jealousy is all due to attraction and revulsion; attraction and revulsion are the cause, attraction and revulsion are the condition, attraction and revulsion are the origination, from them they exist and without them they do not exist.”

At that time, Śakra addressed the Buddha, saying: “Indeed! O Bhagavān! The arising of greed and jealousy is all due to attraction and revulsion; attraction and revulsion are the cause, attraction and revulsion are the condition, attraction and revulsion are the origination, from them they exist and without them they do not exist. Now I have heard what the Buddha has said and my confusion and delusion are entirely removed; I shall not have doubts about this again. Yet, I do not understand from what attraction and revulsion arise. What are their cause and condition? From what does it originate? From what does it exist? From what does it not exist?”

The Buddha addressed Śakra, saying: “The arising of attraction and revulsion is all due to desire; desire is the cause, desire is the condition, from desire they originate, from it they exist, and without it they do not exist.”

At that time, Śakra addressed the Buddha, saying: “Indeed! O Bhagavān! The arising of attraction and revulsion is all due to desire; desire is the cause, desire is the condition, from desire they originate, from it they exist, and without it they do not exist. Now I have heard what the Buddha has said and my confusion and delusion are entirely removed; I shall not have doubts about this again. Yet I also do not understand how this desire arises. What is its cause and condition? From what does it originate? From what does it exist? From what does it not exist?”

The Buddha addressed Śakra, saying: “Desire arises from thought; thought is the cause, thought is the condition, from thought it originates, from it it exists, and without it it does not exist.”

At that time, Śakra addressed the Buddha, saying: “Indeed! O Bhagavān! Desire arises from thought; thought is the cause, thought is the condition, from thought it originates, from it it exists, and without it it does not exist. Now I have heard what the Buddha has said; I shall not have doubts about this again. Yet, I do not understand from what thought arises. What is its cause and condition? From what does it originate? From what does it exist? From what does it not exist?”

The Buddha addressed Śakra, saying: “Thought arises due to conceptual proliferation; conceptual proliferation is the cause, conceptual proliferation is the condition, from conceptual proliferation it originates, from it it exists and without it it does not exist. O Śakra! If there is no conceptual proliferation, then there is no thought; if there is no thought, then there is no desire; if there is no desire, then there is no attraction and revulsion; if there is no attraction and revulsion, then there is no greed and jealousy; if there is no greed and jealousy, then no sentient beings will harm one another. O Śakra! But taking conceptual proliferation as the basis, with conceptual proliferation as the cause and conceptual proliferation as the condition, conceptual proliferation as the origin, from this there is thought, from thought there is desire, from desire there is attraction and revulsion, from attraction and revulsion there is greed and jealousy; because of greed and jealousy, sentient beings mutually harm one another.”

Śakra addressed the Buddha, saying: “Indeed! O Bhagavān! Because of conceptual proliferation there is thought; conceptual proliferation is the cause, conceptual proliferation is the condition, and from conceptual proliferation thought arises. From this there is thought arising through conceptual proliferation; without conceptual proliferation there is no thought. If, from the outset, there is no conceptual proliferation, there is no thought; if there is no thought, there is no desire; if there is no desire, there is no attraction and revulsion; if there is no attraction and revulsion, there is no greed and jealousy; and if there is no greed and jealousy, no sentient beings will harm one another.

“But thought originates from conceptual proliferation: conceptual proliferation is the cause, conceptual proliferation is the condition, and from conceptual proliferation it arises. From conceptual proliferation comes thought; from thought comes desire; from desire come attraction and revulsion; from attraction and revulsion come greed and jealousy; and from greed and jealousy all sentient beings mutually harm one another. Now I have heard the Buddha’s words, and my confusion and delusion are entirely removed; I shall not harbour doubt about this again.”

At that time Śakra further addressed the Buddha, saying: “Do all śramaṇas and brāhmaṇas completely eliminate conceptual proliferation and abide in cessation? Do they not completely eliminate conceptual proliferation and abide in cessation?”

The Buddha said to Śakra: “All śramaṇas and brāhmaṇas do not completely eliminate conceptual proliferation and abide in cessation. Why? O Śakra, in the world there are various realms, and sentient beings each rely on their own realm, firmly grasping it and being unable to relinquish it, considering their own realm real and others’ unreal. Therefore, O Śakra, all śramaṇas and brāhmaṇas do not completely eliminate conceptual proliferation and abide in cessation.”

Śakra said to the Buddha: “Indeed, O Bhagavān, in the world there are various sentient beings, and each relies on their own realm, firmly grasping it, unable to relinquish it, claiming themselves to be right and others to be false. Therefore, all śramaṇas and brāhmaṇas do not completely eliminate conceptual proliferation and abide in cessation. I have heard the Buddha’s words; all doubts are entirely eradicated, and I shall not doubt this again.”

Three Kinds of Conceptual Proliferation and Their Cessation

Śakra further asked the Buddha: “How many kinds of conceptual proliferation must be eliminated to reach the state of cessation?”

The Buddha answered Śakra: “There are three kinds of conceptual proliferation: first, that of speech; second, that of thought; third, that of seeking. Words uttered by the mouth may harm oneself, harm others, or harm both. Having abandoned such speech, one neither harms oneself, harms others, nor harms both. A bhikṣu who knows the proper time, having spoken, focuses his attention without distraction.

“Certain thoughts harm oneself, harm others, or harm both. Having abandoned such thoughts, one neither harms oneself, harms others, nor harms both. A bhikṣu who knows the proper time, having thought, focuses his attention without distraction.

“O Śakra, certain forms of seeking harm oneself, harm others, or harm both. Having abandoned such seeking, one neither harms oneself, harms others, nor harms both. A bhikṣu who knows the proper time, having sought, focuses his attention without distraction.”

Śakra, Lord of the Devas, said: “Having heard the Buddha’s words, I no longer harbour any suspicions or doubts.”

Detachment, Sense‑Contact, and the Perfect Bhikṣu

Again he asked the Buddha: “How many kinds of mental detachment are there for the virtuous and sagely ones?”

The Buddha replied: “There are three kinds of detachment: first, delight in the body; second, sorrow concerning the body; third, detachment from the body. O Śakra, those who delight in the body harm themselves, harm others, or harm both; having abandoned this delight, they neither harm themselves, harm others, nor harm both. The bhikṣu who knows the proper time focuses his attention without forgetfulness; this is called receiving full ordination.

“O Śakra, those who are sorrowful about the body harm themselves, harm others, or harm both; having abandoned this sorrow, they neither harm themselves, harm others, nor harm both. The bhikṣu who knows the proper time focuses his attention without forgetfulness; this is called receiving full ordination.

“Furthermore, O Śakra, those detached from the body harm themselves, harm others, or harm both; having abandoned attachment to the body, they neither harm themselves, harm others, nor harm both. The bhikṣu who knows the proper time focuses his attention without forgetfulness; this is called receiving full ordination.”

Śakra said to the Buddha: “Having heard the Buddha’s words, I no longer harbour any suspicions or doubts.”

Again he inquired: “How many faculties endowed with the precepts do the virtuous and sagely ones possess?”

The Buddha answered: “The eye knows forms; I say there are two aspects: that which should be contacted and that which should not be contacted. Likewise, when the ear knows sounds, the nose smells, the tongue tastes, the body feels tactile sensations, and the mind knows mental dharmas, I say there are two aspects: that which should be contacted and that which should not be contacted.”

Śakra said to the Buddha: “O Bhagavān, the Tathāgata has spoken briefly and without extensive distinction, yet I have fully understood. When the eye knows forms, I say there are two aspects: that which should be contacted and that which should not be contacted. Likewise for the ear, the nose, the tongue, the body, and the mind.

“O Bhagavān, if, when the eye sees forms, wholesome dharmas diminish and unwholesome dharmas increase, such a form, known by the eye, is that which should not be contacted. Likewise, if the ear hears sounds, the nose smells odours, the tongue tastes flavours, the body feels tactile sensations, or the mind cognises mental dharmas, and wholesome dharmas diminish while unwholesome dharmas increase, these are objects that should not be contacted.

“O Bhagavān, if, when the eye sees forms, wholesome dharmas arise and unwholesome dharmas diminish, such a form is that which should be contacted; and so too when the ear hears sounds, the nose smells odours, the tongue tastes flavours, the body feels tactile sensations, and the mind knows mental dharmas.”

The Buddha said to Śakra: “Sādhu! Sādhu! This is indeed called complete endowment with the precepts for the virtuous and sagely ones.”

Śakra said to the Buddha: “Having heard the Buddha’s words, I no longer harbour any suspicions or doubts.”

Again he asked: “How many bhikṣus are called perfect, perfect in noble conduct, perfect in calm tranquillity, and perfect without remainder?”

The Buddha replied: “Those who are tormented by desire, yet whose bodies attain cessation, are perfect, perfect in noble conduct, perfect in calm tranquillity, and perfect without remainder.”

Śakra said to the Buddha: “For a long night I have entertained a net of doubt, but now the Tathāgata has awakened me regarding that which I doubted.”

The Buddha asked Śakra: “Have you previously approached any śramaṇas or brāhmaṇas and asked them about these matters?”

Śakra’s Search for True Perfection

Śakra replied: “I myself recall that in the past I approached śramaṇas and brāhmaṇas with these questions. Formerly, at one time, I assembled in the lecture hall and discussed with an assembly of devas: ‘Has the Tathāgata appeared in the world, or has he not yet appeared?’ We investigated together, but saw no Tathāgata in the world, so we each returned to our palaces and enjoyed the pleasures of the five desires.

“O Bhagavān, afterwards I saw many great devas who, having indulged in the five desires, gradually neared death. Then I, O Bhagavān, felt great fear; the hair on my body stood on end. Seeing śramaṇas and brāhmaṇas dwelling in tranquil places, having left home and renounced desire, I sought them out, approached, and asked: ‘What do you call perfection?’ They could not answer. In turn they asked me: ‘Who are you?’ I replied: ‘I am Śakra, Lord of the Devas.’ They asked again: ‘Which Śakra are you?’ I answered: ‘I am Śakra, Indra. My mind has doubts, so I have come to ask you.’

“Then, together, we discussed what we had known and seen. They said to me: ‘Become our disciple. We are now disciples of the Buddha, have attained the path of a srotāpanna, and shall not fall into lower realms; after at most seven more rebirths, we shall certainly attain the fruit of the path. We only wish that the Bhagavān would predict that we shall attain the state of a sakṛdāgāmin.’” Having spoken, he further recited this verse:

“Because of thoughts defiled and stained by filth,

Therefore there rose within my mind a doubt;

Through endless nights with devas I inquired,

Seeking the Buddha, the Tathāgata.

“I saw monastics dwelling in still peace;

Ever they rested in secluded calm;

I deemed that they were Buddha, Bhagavān,

And so approached and bowed to question them.

“Thus have I come today to ask again:

What is the final state of perfection?

Yet asked, they could not give a single word;

Their way inclined to traces, not the Path.

“Today I meet the Peerless, Matchless One;

He is the aim for which I long have sought;

He has reviewed my conduct, seen it clear;

My mind is set on right and proper thought.

“Only the sages knew my course before;

They saw the ways along which moves my heart; 

The deeds I practised through the endless night—

May Pure‑Eyed One record and witness them.

“I take refuge in him, the chief of men,

Supreme and measureless in all three worlds;

Able to cut the thorn of love and bond,

I now bow down before the Sun‑bright Sage.”

The Buddha asked Śakra: “Do you recall when you formerly experienced joy and delight, and mental delight?”

Śakra answered: “Yes, O Bhagavān, I remember the joy and delight I once experienced, and the mental delight. In the past I fought with the asuras; at that time I was victorious and the asuras retreated. Then I returned and felt joy and mental delight. Yet this joy differs from the delight born of defiled and evil swords and staves, disputes and quarrels. The joy and mental delight I now obtain from the Buddha are not born of swords and staves, nor of disputes and quarrels.”

The Buddha asked: “Now that you have obtained joy, delight, and mental delight, what meritorious fruit do you seek therein?”

Śakra’s Fivefold Aspiration for Meritorious Fruits

Śakra replied: “In this joy and delight, and in this mental delight, I seek five meritorious fruits.” He then recited a gāthā:

“(1) If, after this, my life should reach its close,

I will forsake the span of heaven’s life;

No womb shall bring me anguish as I dwell,

And this delights and gladdens all my mind.

“(2) The Buddha saves yet those who are unsaved,

And shows to them the perfect, truthful Path;

Within the triple Buddha‑Dharma’s scope,

I vow to cultivate the noble life.

“(3) With wisdom as my dwelling and my form,

The mind itself discerns the proper truth;

I reach the source from which all things arise,

And there obtain abiding, long release.

“(4) One should but strive with diligence to train,

And train in Buddha’s insight, true and real;

Though I might fail to gain proof of the Path,

The merit still surpasses that of devas.

“All wondrous deities of subtle realms—

The Ākāniṣṭha devas and their peers—

Down to their final body, all alike,

Shall certainly be born within that realm.

“(5) Here, in this place, I now receive a form,

A pure celestial body, stainless, bright;

Moreover, I obtain a longer span;

With purified eye, this I know myself.”

Having spoken, he said to the Buddha: “In this joy and delight, and in this mental delight, I wish to obtain these five meritorious fruits.”

Mahābrahmā’s Confirmation and Śakra’s Gift to Pañcaśikha

Śakra then spoke to the devas of Trāyastriṃśa Heaven: “You formerly worshipped Mahābrahmā in the Trāyastriṃśa Heaven, and now you show the same respect before the Buddha. Is this not excellent?”

Before he had finished speaking, Mahābrahmā suddenly appeared, standing in the sky above the assembled devas, and recited this gāthā to Śakra:

“The Divine King performs the purest deeds,

And benefits all beings manifold;

Śakra, Magadha’s lord, now stands to ask,

And seeks the Tathāgata for the Truth!”

Having spoken, Mahābrahmā vanished. Śakra immediately rose from his seat, worshipped the Bhagavān’s feet, circumambulated him three times, and withdrew backwards. The Trāyastriṃśa gods and Pañcaśikha likewise worshipped the Buddha’s feet and withdrew.

Śakra then went a little further ahead, looked back, and said to Pañcaśikha: “Sādhu! Sādhu! You were able first to play the vīṇā before the Buddha for his enjoyment, after which I and the other devas arrived. Now I know that you will succeed your father and become the foremost among the gandharvas, and I shall give you Bhadrā, the daughter of the gandharva‑king, as your wife.”

Epilogue: Devas Attain the Dharma‑Eye

When the Bhagavān had delivered this Dharma teaching, eighty‑four thousand devas were freed from dust and defilement and gave rise to the Dharma‑eye regarding phenomena.

Then Śakra, Lord of the Devas, together with the Trāyastriṃśa devas and Pañcaśikha, having heard the Buddha’s words, rejoiced and retained them well.