Right here in Kapilavatthu there was a Sakyan lady named Gopikā who had confidence in the Buddha, the teaching, and the Saṅgha, and had fulfilled her ethics. Losing her attachment to femininity, she developed masculinity. When her body broke up, after death, she was reborn in a good place, a heavenly realm. In the company of the gods of the Thirty-Three she became one of my sons. There they knew him as the god Gopaka.

Meanwhile three others, mendicants who had led the spiritual life under the Buddha, were reborn in the inferior fairy realm. There they amused themselves, supplied and provided with the five kinds of sensual stimulation, and became my servants and attendants.

At that, Gopaka scolded them, ‘Where on earth were you at, good sirs, when you heard the Buddha’s teaching! For while I was still a woman I had confidence in the Buddha, the teaching, 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. Here they know me as the god Gopaka. But you, having led the spiritual life under the Buddha, were reborn in the inferior fairy realm.’

When scolded by Gopaka, two of those gods in that very life gained mindfulness leading to the host of Brahmā’s Ministers. But one god remained attached to sensuality.

‘I was a laywoman disciple of the seer,
and my name was Gopikā.
I was devoted to the Buddha and the teaching,
and I faithfully served the Saṅgha.

Because of the excellence of the Buddha’s teaching,
I’m now a mighty, splendid son of Sakka,
reborn among the Three and Thirty.
And here they know me as Gopaka.

Then I saw some mendicants who I’d seen before,
dwelling in the host of fairies.
When I used to be a human,
they were disciples of Gotama.

I served them with food and drink,
and clasped their feet in my own home.
Where on earth were they at
when they learned the Buddha’s teachings?

For each must know for themselves the teaching
so well-taught, realized by the seer.
I was one who followed you,
having heard the fine words of the noble ones.

I’m now a mighty, splendid son of Sakka,
reborn among the Three and Thirty.
But you followed the best of men,
and led the supreme spiritual life,

but still you’re born in this lesser realm,
a rebirth not befitting.
It’s a sorry sight I see, good sirs,
fellow Buddhists in a lesser realm.

Reborn in the host of fairies,
you only wait upon the gods.
Meanwhile, I dwelt in a house—
but see my distinction now!

Having been a woman now I’m a male god,
blessed with heavenly sensual pleasures.’
Scolded by that disciple of Gotama,
when they understood Gopaka, they were struck with urgency.

‘Let’s strive, let’s try hard—
we won’t serve others any more!’
Two of them aroused energy,
recalling the Buddha’s instructions.

Right away they became dispassionate,
seeing the drawbacks in sensual pleasures.
The fetters and bonds of sensual pleasures—
the ties of the Wicked One so hard to break—

they burst them like a bull elephant his ropes,
and passed right over the Thirty-Three.
The gods with Inda and Pajāpati
were all gathered in the Hall of Justice.

As they sat there, they passed over them,
the heroes desireless, practicing purity.
Seeing them, Vāsava was struck with a sense of urgency;
the master of gods in the midst of the group said,

‘These were born in the lesser fairy realm,
but now they pass us by!’
Heeding the speech of one so moved,
Gopaka addressed Vāsava,

‘There is a Buddha, a lord of men, in the world.
Known as the Sakyan Sage, he’s mastered the senses.
Those sons of his were bereft of mindfulness;
but when scolded by me they gained it back.

Of the three, there is one who remains
dwelling in the host of fairies.
But two, recollecting the path to awakening,
serene, spurn even the gods.’

The teaching’s explained in such a way
that not a single disciple doubts it.
We venerate the Buddha, the victor, lord of men,
who has crossed the flood and cut off doubt.

They attained to distinction fitting
the extent to which they understood the teaching here.
Two of them mastered the distinction of
the host of Brahmā’s Ministers.

We have come here, dear sir,
to realize this same teaching.
If the Buddha would give me a chance,
I would ask a question, dear sir.”

Then the Buddha thought, “For a long time now this spirit has led a pure life. Any question he asks me will be beneficial, not useless. And he will quickly understand any answer I give to his question.”

So the Buddha addressed Sakka in verse:

“Ask me your question, Vāsava,
whatever you want.
I’ll solve each and every
problem you have.”

The first recitation section is finished.

Having been granted an opportunity by the Buddha, Sakka asked the first question.

“Dear sir, what fetters bind the gods, humans, demons, dragons, fairies—and any of the other diverse creatures—so that, though they wish to be free of enmity, violence, hostility, and hate, they still have enmity, violence, hostility, and hate?”

Such was Sakka’s question to the Buddha. And the Buddha answered him:

“Lord of gods, the fetters of jealousy and stinginess bind the gods, humans, demons, dragons, fairies—and any of the other diverse creatures—so that, though they wish to be free of enmity, violence, hostility, and hate, they still have enmity, violence, hostility, and hate.”

Such was the Buddha’s answer to Sakka. Delighted, Sakka approved and agreed with what the Buddha said, saying, “That’s so true, Blessed One! That’s so true, Holy One! Hearing the Buddha’s answer, I’ve gone beyond doubt and got rid of indecision.”

And then, having approved and agreed with what the Buddha said, Sakka asked another question:

“But dear sir, what is the source, origin, birthplace, and inception of jealousy and stinginess? When what exists is there jealousy and stinginess? When what doesn’t exist is there no jealousy and stinginess?”

“The liked and the disliked, lord of gods, are the source of jealousy and stinginess. When the liked and the disliked exist there is jealousy and stinginess. When the liked and the disliked don’t exist there is no jealousy and stinginess.”

“But dear sir, what is the source of what is liked and disliked?”

“Desire is the source of what is liked and disliked.”

“But what is the source of desire?”

“Thought is the source of desire.”

“But what is the source of thought?”

“Concepts of identity that emerge from the proliferation of perceptions are the source of thoughts.”

“But how does a mendicant fittingly practice for the cessation of concepts of identity that emerge from the proliferation of perceptions?”