Dighanikaya 21: 8. Sakkapañhasuttavaṇṇanā

Commentary on the Origin Story

“Thus have I heard” introduces the Sakkapañha Sutta. Here is the commentary on the unfamiliar words: In “the brāhmaṇa village named Ambasaṇḍā”, that village, it is said, was situated not far from the mango groves, hence it is called simply “Ambasaṇḍā”. In “on Mount Vediyaka”, that mountain, it is said, was encircled all around by a dark-green forest grove resembling a jeweled railing grown at the foot of the mountain; therefore it came to be designated as “Mount Vediyaka”. In “in the Indasāla Cave”, in the past there was a cave between two mountains, and an indasāla tree was at its door, hence it came to be designated as the “Indasāla Cave”. Then, having enclosed it with walls, fitted doors and windows, and made it a cave-dwelling adorned with well-finished whitewashing, floral designs, and creeper motifs, they gave it to the Blessed One. But by way of former usage, people still recognized it simply as the “Indasāla Cave”. It is with reference to that that it is said “in the Indasāla Cave”.

In “Zeal arose”, righteous enthusiasm arose. Is it not so that he was a frequent visitor to the Blessed One, that there was no assembly of deities where he had not gone before, and that there was no young deity diligent like Sakka? Why, then, did enthusiasm arise in him as though he were one who had never before seen the Buddha? Because of being terrified by the fear of death. For at that time, it is said, his life-span had come to an end; seeing the five omens, he recognized, “Now my life-span has expired.” And among those young deities to whom the omens of death become apparent, those who were reborn in the deva-world due to a minor meritorious deed experience fear and terror, thinking, “Where now will we be reborn?” But those who have made a refuge from fear, who were reborn after making much merit, having recourse to the gifts given, the morality guarded, and the meditation developed by themselves, do not fear, thinking, “We will experience splendor in a higher deva-world.”

Sakka, however, king of the devas, having seen the omens, looked upon all this splendor—the celestial city of ten thousand leagues, the Vejayanta Palace a thousand leagues in height, the Sudhamma deva-council of three hundred leagues, the Pāricchattaka tree a hundred leagues in height, the Paṇḍukambala stone sixty leagues wide, the celestial retinue of twenty-five million performers across two deva-worlds, the Nandana Grove, the Cittalata Grove, the Missaka Grove, and the Phārusaka Grove—and became overwhelmed by fear, thinking, “Alas, sir, this splendor of mine will perish!”

Then, looking about: “Is there indeed any ascetic, brāhmaṇa, or Mahābrahmā, grandfather of the world, who could pull out the dart of grief based in my heart and make this splendor permanent?”—finding no one, he saw again: “The fully awakened Buddha is able to pull out the dart of grief that has arisen even for a hundred thousand beings like me.” Then, as he was considering thus, at that time zeal arose in Sakka, lord of the devas, to see the Blessed One.

“Where now does the Blessed One dwell?” means in which country, dependent on which city, enjoying whose requisites, and teaching whose deathless Dhamma does he dwell? “He saw indeed” means he saw, he understood. “Good sirs” is a term of affection, a mode of address unique to deities. It is also explained as “free from suffering.” But why did he address the devas? For the sake of companions. Formerly, it is said, when the Blessed One was dwelling in the Salala cottage, he went all alone to see him. The Teacher thought: “His knowledge is not yet mature. But a few days having passed, while I am dwelling in the Indasāla Cave, having seen the five omens, terrified by the fear of death, he will approach together with deities from two deva realms, will ask fourteen questions, and at the end of the explanation of the question on equanimity, he will be established in the fruit of stream-entry together with eighty thousand deities.” Having considered this, he gave him no opportunity. Sakka thought: “Because I went alone previously, the Teacher gave me no opportunity; surely I lack the supporting condition for the path and fruit. But when even a single person possesses the supporting condition, the Blessed One teaches the Dhamma even to an assembly extending to the edge of the world system. And without doubt some deva among the two deva realms will possess the supporting condition, and referring to him the Teacher will teach the Dhamma. Having heard that, I too will calm my distress.” Thinking thus, he addressed them for the sake of companions.

“May it be well with you, the Tāvatiṃsa devas [replied]” means: “May it be so, great king! Let us go to see the Blessed One. Rare is the arising of a Buddha! May it be well with you, who did not say, ‘Let us go for mountain games or river games,’ but directed us to such places as this.” “They assented” means they accepted his word bowing their heads.

'He addressed the young gandhabba deva Pañcasikha' means: let him address the devas first, but why did he address this one separately? To obtain an opening. For he thought thus: 'Having taken the devas of two deva worlds, it is not fitting to approach the Teacher as if striking with the carriage-pole; but this Pañcasikha is an attendant of the One of Ten Powers, a favourite who goes at any desired moment, asks a question, and listens to the Dhamma. Having sent him ahead and had him obtain an opening, I will approach and ask my questions after an opening has been made by him.' Thus he addressed him to obtain an opening.

'So be it, may good fortune be yours': he, strongly encouraging him, saying, 'So be it, Great King, may good fortune be yours, since you do not say to me, "Come, dear sir, let us go to see park games and the like, or dramatic gatherings and the like," but say, "We will see the Buddha, we will hear the Dhamma,"' and having assented to the word of the ruler of the devas, entered upon accompanying him, going together, traveling as one.

There, 'Beluvapaṇḍu' means: yellow-coloured like a ripe beluva fruit. Its sounding-board was of gold, its neck was of lapis lazuli, its strings were of silver, its tuning pegs were of coral; the body of the lute was a gāvuta, the section for fastening strings was a gāvuta, and the upper peg was a gāvuta—thus it was a lute measuring three gāvutas. So, taking that lute, having sounded the fifty musical scales, having struck it with the tips of his nails and emitted a sweet singing sound, letting the rest of the devas know the time of Sakka's departure, he stood to one side. When the host of devas had thus assembled at the signal of his singing and playing, then Sakka, the ruler of the devas, ... pe ... appeared on Mount Vediyaka.

'Exceedingly illuminated' means: on other days it was illuminated by the radiance of just a single deva, or Māra, or a Brahmā; but on that day, by the radiance of the devas of two deva worlds, it was exceedingly illuminated, becoming a single blaze like the time when a thousand moons and suns have risen. 'Human beings in the surrounding villages' means: human beings in the villages all around. Indeed, at the ordinary time of the evening meal, while children were playing in the middle of the village, Sakka arrived there; therefore, having seen it, the human beings spoke thus. But do not devas approach the Blessed One in the middle watch? Why did this one arrive even in the earlier part of the first watch? Because he was harassed by the very fear of death. 'What indeed is this' means: 'What indeed, sirs, is this? Who indeed is this majestic deva or Brahmā today approaching the Blessed One to ask a question and listen to the Dhamma? How indeed, sirs, will the Blessed One answer the question and teach the Dhamma? It is a gain for us, whose Teacher, the dispeller of doubts for such devas, lives in a monastery not far away, and who obtain the opportunity to give even a dishful of almsfood or a spoonful of almsfood!' Thus agitated, with hair standing on end and bristling, placing their hands on their heads in an añjali gleaming with the meeting of their ten fingernails, they stood paying homage.

'Difficult to approach' means: hard to attend upon. 'I am full of lust, full of hatred, full of delusion; the Teacher is free from lust, free from hatred, free from delusion; therefore Tathāgatas are hard to attend upon by one like me.' 'Meditating' means: meditating through the examination of characteristics and through the examination of the meditation object. 'Delighting in that very jhāna' means: delighting in jhāna. 'Secluded in the meantime' means: secluded in the interval, or newly secluded. Therefore, not only are they difficult to approach because they are 'meditating and delighting in jhāna', but they are also difficult to approach because 'they are secluded just now'. 'May you propitiate' means: may you win favour; he speaks meaning: 'May you make an opening for me and grant it.' 'Taking the Beluvapaṇḍu lute': was it not taken before? Yes, it was taken. But on account of traveling along the road, it was slung over his shoulder; now, placing it in his left hand and making it ready for playing, he took it up. Hence it is said: 'taking'.

Explanation of the Verses of Pañcasikha's Song

'Made him hear' means: caused him to hear. 'Connected with the Buddha' means: proceeding with reference to the Buddha, having made the Buddha its basis. This is the method in the remaining terms as well.

'I pay homage to your father, auspicious one, Timbaru, O Sūriyavacchasā': here, 'Sūriyavacchasā' means: having a body like the sun. For from that devadhītā's feet a ray would arise and mount up to the tips of her hair; therefore she appeared like the disc of the morning sun; thus they recognised her as 'Sūriyavacchasā'. Referring to this, he said: 'Auspicious Sūriyavacchasā, I pay homage to your father Timbaru, the gandhabba deva-king.' 'Through whom you were born, fair one': through which causal basis, relying on which Timbaru, the king of devas, you were born; 'fair one' means beautiful in all her limbs. 'She who produces joy for me' means: she who increases my joy and gladness.

'Like wind to one who sweats, lovely': the meaning is that just as wind is desired, lovely, and pleasing to those who have broken into sweat for the purpose of removing the sweat, so it is. 'Like cool water to one who is thirsty': to one who wishes to drink, being thirsty, overwhelmed by thirst. 'Aṅgīrasī' means: one whose limbs have rays of light is 'Aṅgīrasī'; he speaks addressing her with reference to that very thing. 'Like the Dhamma to the arahants': like the nine supramundane Dhammas to the arahants.

'To one who hungers' means: to one who wishes to eat, overwhelmed by hunger. 'As if with water that which is blazing': just as someone might extinguish blazing fire with a pot of water, so he says: 'Extinguish the fever of sensual lust that has arisen in me on your account.'

'Covered with pollen from the filaments' means: covered with the pollen from lotus filaments. 'Or like an elephant tormented by the heat': like an elephant oppressed by heat. 'I would plunge into your bosom' means: just as that elephant, having plunged into a lotus pond and drunk, submerging itself so that only the tip of its trunk is visible, experiences pleasure and delight; so he says: 'When indeed, having entered your bosom—between your breasts and your belly—shall I obtain pleasure and delight?'

'Like an elephant that has gone beyond the hook, / the goad and lance have been overcome by me; / I do not understand the cause, / intoxicated with her of auspicious thighs.'

Here, ‘tutta’ refers to an iron spike for piercing at the base of the ear. ‘Tomara’ refers to a lance-stick for piercing in the feet and other places. ‘Aṅkusa’ is a curved hook for piercing in the head. And whichever elephant is in the heat of musth, beyond the goad, that is, he has bypassed the goad; even when pierced by the goad he does not submit to control, he thinks: “I have overcome the spike and the lance, I who do not even submit to the goad!”—out of the intoxication of pride he perceives no reason at all. Just as that elephant beyond the goad thinks, “I have overcome the spike and the lance,” and perceives no reason at all, so too do I, infatuated by the one with well-formed thighs on account of her thighs possessing auspicious marks, like one intoxicated, heedless, and mad, perceive no reason at all—this is what he says. Or alternatively: just like an elephant beyond the goad, I too, intoxicated with the one of shapely thighs, perceive no cause for dispassion toward her. Why? Because, as by that elephant, the spike and lance have been overcome by me; I heed the word of no one who speaks.

“My mind is infatuated with you” means: O auspicious one with shapely thighs, my mind is bound to you. Or ‘infatuated mind’ means a mind that has entered into longing. “The mind is altered” means it stands having abandoned its normal state. “I cannot turn back” means I am unable to retreat. “Like a fish that has swallowed a hook” means like a fish that stands having swallowed a fishhook. There is also the reading ‘ghaso’; the meaning is just the same.

“O one of lovely thighs” means thighs shaped in a beautiful manner; or the meaning is thighs resembling the trunk of a plantain tree. “Embrace” means hold. “O soft-eyed one”: women do not look sharply, they look softly, they observe softly; therefore they are called “soft-eyed.” “Embrace” means embrace completely. “This is desired by me” means this has been constantly wished for by me.

“Little indeed was my [desire]” means being naturally moderate. “O one of wavy hair”: when she releases her hair and lets it fall down her back, it moves waving like a serpent; hence ‘she of wavy hair’; toward her of wavy hair. “It arose manifold” means it became of many kinds. Or the reading is ‘anekabhāgo’. “Like a gift to an arahant” means bursting forth in various ways like an offering given to an arahant.

“Whatever merit has been done by me” means whatever merit there is that was done by me. “Among arahants such as these” means among arahants who have attained such qualities. “May it ripen together with you” means may it all yield its result together with you alone.

“Unified” means arrived at oneness. “Prudent and mindful”: prudence is called wisdom; endowed with that, he is prudent. Because of being endowed with mindfulness, he is mindful. “The sage seeking the deathless”: just as that Buddha-sage seeks, searches for the deathless Nibbāna, so do I seek, search for you, Sūriyavaccahasā. Or the meaning is also: just as he wanders seeking, searching, roaming about for the deathless, so do I wander seeking, searching, roaming about for you.

“Just as the sage would rejoice on attaining supreme awakening” means just as the Buddha-sage seated on the throne of awakening would rejoice and be gladdened on attaining the knowledge of omniscience. “So would I rejoice” means in the very same way I too, having entered into union with you, would rejoice; I would become full of rapture and joy—this is what he says.

“I would choose you, auspicious lady, ah!”: ‘ahe’ is an address: ah, auspicious Sūriyavaccahasā! If Sakka, ruler of the devas, were to offer a boon, saying: “Do you take sovereignty over the devas in the two deva realms, or Sūriyavaccahasā?”, having given up sovereignty over the devas, saying “I take Sūriyavaccahasā”—in this way would I choose you, desire you, take you; this is the meaning.

“Like a sāla tree in fresh bloom” means at the gate of your father’s city there is a sāla tree that has recently blossomed. It is exceedingly charming. Like that sāla tree in fresh bloom. “Your father, O intelligent one” means paying homage to your most splendid father, I venerate, I make obeisance. “Whose offspring is such” means who had such a daughter.

"Harmonizes" (saṃsandati): why did he speak praise of the sound of the song and of the sound of the lute? Did the Blessed One have passionate desire for it? He did not. The Blessed One maintains equanimity with six-factored equanimity in such matters; he only knows the agreeable and the disagreeable, and does not become attached to them. For this too has been said: "Friend, the eye of the Blessed One exists; the Blessed One sees a form with the eye, but passionate desire does not exist for the Blessed One; the Blessed One is well-freed in mind. The ear of the Blessed One exists, friend..." and so forth (SN 4.232). If, however, he had not spoken praise, Pañcasikha would not have known: "An opportunity has been granted to me." Then Sakka, thinking, "The Blessed One has not granted an opportunity to Pañcasikha," would have taken the deities and turned back right from there; from that, there would have been a great loss. But when praise was spoken, knowing: "An opportunity has been granted to Pañcasikha by the Blessed One; having approached together with the deities and asked questions, at the conclusion of the explanations he will become established in the fruit of stream-entry along with eighty thousand deities," he spoke praise.

Therein, "when was it composed?" (kadā saṃyūḷhā): when was it strung together, put together? "At that time, venerable sir" (tena kho panāhaṃ, bhante, samayena): at that time, in the eighth week after your attainment of complete awakening. "Bhaddā Sūriyavacchasā by name" (bhaddā nāma sūriyavacchasā): auspicious (bhaddā) by name, and Sun-Splendor (sūriyavacchasā) by bodily perfection. "Sister" (bhaginī): this is a colloquial term, meaning a daughter of the devas. "Desiring another" (parakāminī): loving another, longing for [another].

"While dancing" (upanaccantiyā): while she was dancing. She, it is said, had gone at one time together with the devas of the realm of the four great kings to see the dance of Sakka, king of the devas; and at that moment Sakka proclaimed the eight true virtues of the Tathāgata. Having gone on that day, while dancing, she heard it thus.

Explanation of the Approach of Sakka

"Rejoices with" (paṭisammodati): the Blessed One rejoices saying "It harmonizes indeed with your..." and so forth, and Pañcasikha rejoices in return. And reciting verses, Pañcasikha rejoices, and the Blessed One rejoices in return. "Addressed" (āmantesi): made known. To him, it is said, it occurred: "This Pañcasikha, sent by me on my business, is doing his own business! Standing near a Teacher of such stature, he speaks of what is connected with the strands of sensual pleasure, which is improper; actors indeed are shameless, and speaking, he might even show misconduct; well then, let me make my business known to him!"—having thought thus, he addressed him.

"And thus indeed, Tathāgata" (evañca pana tathāgatā): words set down by the elder reciters of the Dhamma. "They address" (abhivadanti): they speak with speech of welcoming in receiving a greeting. "Addressed" (abhivadito): spoken to with speech of welcoming.

"Became wide" (urundā samapādī): it became large and open; the darkness in the cave disappeared. "Light arose" (āloko udapādī): the darkness that was naturally in the cave disappeared, and light arose. All this is the speech of the reciters of the Dhamma.

"For a long time, venerable sir" (cirapaṭikāhaṃ, bhante): for a long time I, from long ago I have been desirous of seeing [you], is the meaning. "Due to some or other duties that had to be done" (kehici kehici kiccakaraṇīyehi): daughters and sons of devas are reborn on their laps, female foot-attendants are reborn on the couches, and the female devas who adorn and decorate them are reborn surrounding the couch, and servants are reborn within the mansion—for these there is no such thing as a lawsuit. Those, however, who are reborn on the boundary lines, being unable to determine "They belong to you, they belong to me," file a lawsuit; they ask Sakka, king of the devas. He says: "To the one whose mansion is nearer, to that one they belong." If both are equidistant, he says: "To the one whose mansion she stands looking at, to that one she belongs." If she does not look at even one, to cut off dispute between both of them, he makes her his own. Playing sports and the like are also duties that must indeed be done. Referring to such duties, he said, "Due to some or other duties that had to be done."

"In the Salaḷa cottage" (salaḷāgārake): in the perfumed hut made of cedar. "In a certain concentration" (aññatarena samādhinā): at that time, it is said, the Blessed One, knowing that the knowledge of Sakka had not yet matured, and not wishing to grant an opportunity, sat dwelling in the attainment of fruition. Not knowing that, he said "in a certain concentration." "Named Bhūjatī" (bhūjati ca nāmā): Bhūjatī was her name. "Attendant" (paricārikā): a foot-attendant deva daughter. She, it is said, had attained two fruits; because of that, she had no delight at all in the deva world. Constantly coming to wait upon the Blessed One, placing her hands together in veneration on her head, she would stand paying homage to the Blessed One. "Emerged from that concentration by the sound of the rim" (nemisaddena tamhā samādhimhā vuṭṭhito): It should certainly not be said, "One in an attainment hears a sound." Does not the Blessed One say to Sakka, ruler of the devas: "Yet I, venerable one, emerged from that concentration by the sound of the wheel-rim"? Let the sound of the rim alone! One in an attainment, while within the attainment, does not hear even the sound of a pair of conch shells being blown at the root of the ear, nor the sound of a thunderbolt striking. But the Blessed One, having determined by the power of time, "For this much time I will not grant an opportunity to Sakka," entered the attainment of fruition. Sakka, thinking, "Now the Teacher does not grant me an opportunity," circumambulated the perfumed hut with his right side toward it, turned the chariot around, and sent it facing toward the deva world. The courtyard of the perfumed hut, filled with the sound of the chariot, was like a five-piece musical ensemble. To the Blessed One who emerged from the attainment in accordance with the determined time, the first adverting of the mind arose by the sound of the chariot itself; therefore, he spoke thus.

Explanation of the Story of Gopaka

“Fulfiller of moral virtues” means a fulfiller of the five moral precepts. “Having lost desire for womanhood”: womanhood is indeed adequate [as an existence], but remaining in womanhood one cannot experience the splendour of a wheel-turning monarch, nor the splendours of Sakka, Māra, or Brahmā; nor can one attain solitary enlightenment or full awakening—in this way she lost desire for womanhood. “This state of manhood is great, noble, supreme; standing here, one can attain these attainments”—thus she developed manhood. She too acted in this way. Therefore it was said: “Having lost desire for womanhood, having developed manhood.” “The low realm of the gandhabbas” means the low, inferior company of gandhabbas. But why were they, whose moral virtue was purified, reborn there? Because of their former attachment. For it is said that previously this was their dwelling place, so through the power of attachment they were reborn there. “The service hall” means the hall of attendance. “Attendance” means the state of serving. They come [thinking,] “We will attend upon them with song and music.”

“Rebuked” means he reminded them. Seeing them, he reflected: “These devaputtas are exceedingly radiant, very magnificent; having performed what deed have they come?” and he saw: “They were monks.” Then, considering: “Be they monks, were they fulfillers of moral virtues?” he saw: “They were fulfillers.” Considering: “Be they fulfillers, did they have any other virtue or not?” he saw: “They were obtainers of jhāna.” Considering: “Be they obtainers of jhāna, where were they residents?” he saw: “They were none other than regular visitors to my family.” Those of purified moral virtue, indeed, are reborn wherever they wish among the six sensuous deva realms. But these were not reborn in a higher deva realm. Those who obtain jhāna are reborn in the Brahmā realm, yet these were not reborn in the Brahmā realm. “Whereas I, having stood in their admonition, was reborn as a son on the couch of Sakka, ruler of the devas and master of the deva realm, these have been reborn in the low realm of the gandhabbas. These persons are like those whose bone is pierced: having rolled [the drill] again and again, they must be pierced deeply!” Thinking this, he rebuked them with words such as, “Facing where?…”

Herein, “facing where?” means: while the Blessed One was teaching the Dhamma facing you, where were you facing? Did you do something else, looking here and there, or were you sleeping? “An ill-favoured sight” means an ill-favoured nature, improper to see. “Fellow religious practitioners” means those who practised the Dhamma and made merit under the Dispensation of the one Teacher. “Of these, venerable sir”: of those who had been rebuked by the devaputta Gopaka in this way, and then rebuked further with such words as “Ah, you are shameless, devoid of conscience,” two devas regained mindfulness right in the present life.

“To the retinue of Brahmā’s ministers”: it is said they thought: “When actors come dancing, singing, and playing instruments, they would receive a reward. But this one, from the time we saw him, crackles like salt thrown into a stove! What can this be?” Reflecting, and seeing their own state of being ascetics, the purity of their moral virtue, their attainment of jhāna, and their status as regular visitors to his very family, they recognized: “Those of purified moral virtue are reborn wherever they please among the six sensuous deva realms, and those who obtain jhāna in the Brahmā realm. We were not able to be reborn in a higher deva realm or in the Brahmā realm. Having stood in our admonition, this mere woman was reborn above, while we, being monks who lived the spiritual life under the Blessed One, were reborn in the low realm of the gandhabbas. That is why he reproaches us in this way.” While listening to his talk, two persons among them regained mindfulness of the first jhāna, and making that jhāna their basis, comprehended conditioned phenomena and became established right in the fruit of the non-returner. Then their meager sensuous-realm existence was unable to bear it. Therefore, dying right then, they were reborn among the ministers of Brahmā. And that body of theirs arose right while standing there. Therefore it was said: “Venerable sir, when they were rebuked by the devaputta Gopaka, two devas regained mindfulness right in the present life, [attaining] the retinue of Brahmā’s ministers.”

Herein, “right in the present life” means that in that very same existence they regained mindfulness of jhāna. Dying while standing right there, however, they obtained “the retinue of Brahmā’s ministers,” meaning the body of a minister of Brahmā; this is how the meaning should be understood. But “one deva”: one devaputta, unable to cut off his attachment, indulged in sensual pleasures and became a resident right there.

“And I served the Saṅgha” means and I attended upon the Saṅgha.

“Through the excellence of the Dhamma” means through the goodness of the Dhamma. “Reborn in the heavenly realm” means reborn in the heaven of the Thirty-Three. “Subject to the realm of the gandhabbas, fallen under its power” means having become a resident, having gone to the realm of the gandhabbas. “And we who formerly were human beings”: this should be construed together with “we who formerly as humans served with food and drink,” and the meaning understood in this way.

“Having washed your feet” means having held your feet, having honoured and venerated you by providing foot-washing and foot-anointing. “In one’s own residence” means in one’s own house. The connection of this phrase is also with “we served.”

“To be experienced individually” means to be known by oneself alone. “The well-spoken words of the noble ones” means the well-spoken words of the Buddhas, the Blessed Ones, spoken by you.

“You, however, attending upon the Supreme One” means attending upon the supreme Buddha, the Blessed One, or [living] in the unsurpassed Buddha-dispensation. “The spiritual life” means the supreme conduct. “May your rebirth be” means the rebirth of the venerable ones.

“For me living at home” means for me living in the midst of a household.

“He today” means that person today. “By a disciple of Gotama”: here Gopaka is called a disciple of Gotama. “Having met” means having assembled.

"Come, let us strive, let us endeavor" (handa viyāyāma byāyāma) means: come, let us exert ourselves, let us make an effort. "May we not be servants of another" (mā no mayaṃ parapessā ahumhā): "no" is merely a particle; the meaning is, may we not just be order-takers for another. "The teachings of Gotama" (gotamasāsanāni): here, the first absorption itself, which has normally been penetrated, is called "the teachings of Gotama"; "recalling that" (taṃ anussaraṃ) means having recollected [it].

"Having detached their minds" (cittāni virājayitvā) means having detached minds connected with the five cords of sensual pleasure. "The danger in sensual pleasures" (kāmesu ādīnavaṃ): through suppression by means of the first absorption, and through eradication by means of the third path, they saw the danger in sensual pleasures. "The bonds of the fetters of sensual desire" (kāmasaṃyojanabandhanāni) means the fetters of sensual desire and the bonds of sensual desire. "Yokes of the Evil One" (pāpimayogāni) means the yokes of Māra the Evil One; the meaning is: things that are bonds. "Hard to transcend" (duraccayāni) means hard to overcome. "The gods together with Inda and with Pajāpati" (saindā devā sapajāpatikā): "together with Inda" means seated with Inda as their chief; "together with Pajāpati" means seated with Pajāpati, the king of gods, as their chief. "Seated in the assembly hall" (sabhāyupaviṭṭhā) means having entered the assembly hall; the meaning is: seated.