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#RightUnderstanding #RightView #Buddha’s Teachings #AnguttaraNikaya Numerical Discourses of the #Buddha #SakkaPanha Sutta (DN 21) ―Sakka’s Questions (Excerpt)― ―☀ MY LADY SUNDAZZLE, ☀― ☀ INTRODUCTION ☀ In this sutta, Sakka, the deva king, asks questions of the Buddha concerning the sources of conflict. The apparent reason for his questions is alluded to at the end of the sutta: He had recently engaged in a war with the asuras—a race of beings that, like the Titans in Greek mythology—had challenged the devas for control of heaven. THUS THE QUESTION OF CONFLICT AND ITS AVOIDANCE WOULD UNDERSTANDABLY BE HIGH ON HIS MIND. The first section of the sutta, not translated here, contains one the prime examples of ironic humor in the Canon. In it, Sakka sends a gandhabba—a celestial musician, an inhabitant of the lowest level of the celestial heavens—to sing a song for the Buddha, to put him in the mood to converse with a deva. The gandhabba, however, knows only one song related to the Dhamma, a song he composed for a lady gandhabba shortly before the Buddha’s awakening. He is so preoccupied with sensual lust that, even though he tries to please the Buddha by making references to the Buddha himself and to arahants in his song, he simply shows his complete misunderstanding of their Dhamma. ☀ MY LADY SUNDAZZLE, ☀ I revere your father, Timbaru, who sired such a lovely lady— the mother of my joy. As a breeze is pleasing to one who is sweating, or a drink to one who thirsts, you, radiant one, are dear to me, as the Dhamma is to an arahant. Like medicine for the afflicted, like food for the hungry, calm me, lady, like water for a fire ablaze. As an elephant, overcome by summer’s heat, plunges into a lotus pond— cool, covered with stamens & pollen— so I would plunge into your bosom & breasts. Like an elephant beyond the power of the goad, unfazed by lances & hooks, I have no sense of what’s proper to do, intoxicated by the shape of your thighs. My heart is filled with yearning, my heart is utterly changed. Like a fish having swallowed the hook I cannot turn back. O, lady of gorgeous thighs, embrace me. Embrace me, O lady of languid eye. Hold me tight, my lovely: That is my highest wish. Though small at first, my desire— O you of wavy hair— has grown to manifold power like an offering to an arahant. May the fruit of the merit from deeds I’ve done for arahants ripen in being with you, lady lovely in every limb. May the fruit of the merit from deeds I’ve done in all the world, ripen in being with you, lady lovely in every limb. Like the Buddha—through jhāna, one-pointed, intent, & mindful, a sage longing for the deathless— so I long, SunDazzle, for you. As a sage would rejoice in gaining the supreme awakening, so would I, my lovely, in mingling with you. If Sakka, lord of the Thirty-three, were to grant me a wish, I would choose you, my lady: My passion is so strong. As I would to a Sal tree not long in bloom, I honor & bow to your father, O wise one, who engendered someone like you. THEN… After this comic interlude, Sakka approaches the Buddha, and the discussion eventually turns serious. That is the part of the sutta translated here. ―☀― TEXT-IMAGE ―☀ At Kaḷaka’s Park AN 4:24 – In this World «Understanding & Insight» ☀― On one occasion the Blessed One was staying near Saketa in Kaḷaka’s park. There he addressed the monks: “Monks!” “Yes, lord,” the monks responded to him. ― The Blessed One said: “Monks, whatever in this world with its devas, Maras & Brahmas, in this generation with its contemplatives & brahmans, its rulers & commonfolk, is seen, heard, sensed, cognized, attained, sought after, pondered by the intellect: That do I know. Whatever in this world etc. … (bis – as above): That I directly know. That has been realized by the Tathagata, but in the Tathagata it has not been established. ― If I were to say, ‘I don’t know whatever in this world etc. … (bis – as above),’ that would be a falsehood in me.💥If I were to say, ‘I both know and don’t know whatever in this world etc. … (bis – as above) is seen, heard, sensed, cognized, attained, sought after, pondered by the intellect,’ that would be just the same. ― If I were to say, ‘I neither know nor don’t know whatever in this world… is seen, heard, sensed, cognized… pondered by the intellect,’ that would be a fault in me. ― Thus, monks, the Tathagata, when seeing what is to be seen, doesn’t suppose an (object as) seen. He doesn’t suppose an unseen. He doesn’t suppose an (object) to-be-seen. He doesn’t suppose a seer. ― When hearing.… ― When sensing.… ― When cognizing what is to be cognized, he doesn’t suppose an (object as) cognized. He doesn’t suppose an uncognized. He doesn’t suppose an (object) to-be-cognized. He doesn’t suppose a cognizer. ― Thus, monks, the Tathagata—being the same with regard to all phenomena that can be seen, heard, sensed, & cognized—is ‘Such.’ And I tell you: There is no other ‘Such’ higher or more sublime.💥 ―☀ Note: «Such (tadin): An adjective applied to the mind of one who has attained the goal. It indicates that the mind “is what it is”—indescribable but not subject to change or alteration. » ☀― Whatever is seen or heard or sensed and fastened onto as true by others, One who is Such—among the self-fettered— would not further claim to be true or even false. “Having seen well in advance that arrow where generations are fastened & hung — ‘I know, I see, that’s just how it is!’— there’s nothing of the Tathagata fastened.” 💥 ➡️Cont. - Brahmaṇa Sutta (AN 9:38) ― To Two Brahmans - Cosmologists ― Tomorrow’s Post 💥

JETAR9's tweet photo. #RightUnderstanding #RightView
#Buddha’s Teachings
#AnguttaraNikaya
Numerical Discourses of the #Buddha
#SakkaPanha Sutta (DN 21)
―Sakka’s Questions (Excerpt)―

―☀ MY LADY SUNDAZZLE, ☀―
☀ INTRODUCTION ☀
In this sutta, Sakka, the deva king, asks questions of the Buddha concerning the sources of conflict. The apparent reason for his questions is alluded to at the end of the sutta: He had recently engaged in a war with the asuras—a race of beings that, like the Titans in Greek mythology—had challenged the devas for control of heaven.
THUS THE QUESTION OF CONFLICT AND ITS AVOIDANCE
WOULD UNDERSTANDABLY BE HIGH ON HIS MIND.
The first section of the sutta, not translated here, contains one the prime examples of ironic humor in the Canon. In it, Sakka sends a gandhabba—a celestial musician, an inhabitant of the lowest level of the celestial heavens—to sing a song for the Buddha, to put him in the mood to converse with a deva. The gandhabba, however, knows only one song related to the Dhamma, a song he composed for a lady gandhabba shortly before the Buddha’s awakening. He is so preoccupied with sensual lust that, even though he tries to please the Buddha by making references to the Buddha himself and to arahants in his song, he simply shows his complete misunderstanding of their Dhamma.

☀ MY LADY SUNDAZZLE, ☀
I revere your father, Timbaru,
who sired such a lovely lady—
the mother of my joy.
As a breeze is pleasing to one who is sweating,
or a drink to one who thirsts,
you, radiant one, are dear to me,
as the Dhamma is to an arahant.
Like medicine for the afflicted,
like food for the hungry,
calm me, lady,
like water for a fire ablaze.
As an elephant, overcome by summer’s heat,
plunges into a lotus pond—
cool, covered with stamens & pollen—
so I would plunge
into your bosom & breasts.
Like an elephant
beyond the power of the goad,
unfazed by lances & hooks,
I have no sense of what’s proper to do,
intoxicated by the shape of your thighs.
My heart is filled with yearning,
my heart is utterly changed.
Like a fish having swallowed the hook
I cannot turn back.
O, lady of gorgeous thighs,
embrace me.
Embrace me,
O lady of languid eye.
Hold me tight, my lovely:
That is my highest wish.
Though small at first, my desire—
O you of wavy hair—
has grown to manifold power
like an offering to an arahant.
May the fruit of the merit
from deeds I’ve done for arahants
ripen in being with you,
lady lovely in every limb.
May the fruit of the merit
from deeds I’ve done in all the world,
ripen in being with you,
lady lovely in every limb.
Like the Buddha—through jhāna,
one-pointed, intent, & mindful,
a sage longing for the deathless—
so I long, SunDazzle, for you.
As a sage would rejoice
in gaining the supreme awakening,
so would I, my lovely,
in mingling with you.
If Sakka, lord of the Thirty-three,
were to grant me a wish,
I would choose you, my lady:
My passion is so strong.
As I would to a Sal tree
not long in bloom,
I honor & bow to your father,
O wise one,
who engendered someone like you.

THEN…
After this comic interlude, Sakka approaches the Buddha,
and the discussion eventually turns serious.
That is the part of the sutta translated here.
―☀―
TEXT-IMAGE
―☀ At Kaḷaka’s Park AN 4:24 – In this World «Understanding & Insight» ☀―
On one occasion the Blessed One was staying near Saketa in Kaḷaka’s park. There he addressed the monks: “Monks!” “Yes, lord,” the monks responded to him. ― The Blessed One said: “Monks, whatever in this world with its devas, Maras & Brahmas, in this generation with its contemplatives & brahmans, its rulers & commonfolk, is seen, heard, sensed, cognized, attained, sought after, pondered by the intellect: That do I know. Whatever in this world etc. … (bis – as above): That I directly know. That has been realized by the Tathagata, but in the Tathagata it has not been established. ― If I were to say, ‘I don’t know whatever in this world etc. … (bis – as above),’ that would be a falsehood in me.💥If I were to say, ‘I both know and don’t know whatever in this world etc. … (bis – as above) is seen, heard, sensed, cognized, attained, sought after, pondered by the intellect,’ that would be just the same. ― If I were to say, ‘I neither know nor don’t know whatever in this world… is seen, heard, sensed, cognized… pondered by the intellect,’ that would be a fault in me. ― Thus, monks, the Tathagata, when seeing what is to be seen, doesn’t suppose an (object as) seen. He doesn’t suppose an unseen. He doesn’t suppose an (object) to-be-seen. He doesn’t suppose a seer. ― When hearing.… ― When sensing.… ― When cognizing what is to be cognized, he doesn’t suppose an (object as) cognized. He doesn’t suppose an uncognized. He doesn’t suppose an (object) to-be-cognized. He doesn’t suppose a cognizer. ― Thus, monks, the Tathagata—being the same with regard to all phenomena that can be seen, heard, sensed, & cognized—is ‘Such.’ And I tell you: There is no other ‘Such’ higher or more sublime.💥
―☀ Note: «Such (tadin): An adjective applied to the mind of one who has attained the goal. It indicates that the mind “is what it is”—indescribable but not subject to change or alteration. » ☀― Whatever is seen or heard or sensed and fastened onto as true by others, One who is Such—among the self-fettered— would not further claim to be true or even false. “Having seen well in advance that arrow where generations are fastened & hung — ‘I know, I see, that’s just how it is!’— there’s nothing of the Tathagata fastened.”
💥
➡️Cont. - Brahmaṇa Sutta (AN 9:38)
― To Two Brahmans - Cosmologists ―
Tomorrow’s Post
💥

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