Introduction

In the previous post, we completed our exploration of the Noble Eightfold Path—the method taught by the Buddha for attaining Nirvana. This path, first revealed in the Buddha’s initial sermon, forms the very essence of Buddhism.

Towards the end of his earthly life, someone asked the Buddha whether Nirvana was reserved only for Buddhists. The Buddha clarified that enlightenment is open to anyone who follows the Noble Eightfold Path, regardless of their background or label. This underscores the universal importance of the Eightfold Path: anyone who teaches and practices it, in essence, is walking the Buddhist path—even if they do not call it Buddhism.

That is why the teaching of this first sermon is a momentous event in human history. And like all things in our world, it did not occur in isolation. While the Buddha was delivering the Dhammacakkapavattana Sutta (Turning of the Wheel of Dhamma), many other profound events were unfolding—particularly in the unseen realm.

This sutta gives us a glimpse into those unseen happenings, especially the response from the world of the devas. In particular, we are introduced to two Yaksha Kings whose story intersects with this pivotal moment in spiritual history. Let us now explore their journey.

Who are these two Yaksha Kings?

During the era of Buddha Kassapa, two friends from noble families entered monastic life shortly after the Buddha’s parinibbāna. Consequently, they trained under senior disciples who had received direct guidance from the Buddha himself. At that time, the monastic community emphasized two essential duties: the practice of Insight Meditation and the study and teaching of the scriptures. The two friends chose to master the scriptures first and eventually became highly respected Vinaya (monastic discipline) experts, with many disciples of their own.

However, a moral crisis tested their integrity. A dispute arose between a righteous monk and a corrupt one. Fearing rightful judgment for his misconduct, the corrupt monk bribed the two Vinaya-elders to deliver a biased verdict. Tragically, the two friends succumbed to pressure and failed to uphold justice, compromising the integrity of the Saṅgha. The righteous monk, disheartened by their betrayal, denounced the decision and lamented that the sāsana—the Buddha’s teaching—had been disgraced.

Stricken with remorse, the two elders died without attaining a higher rebirth. They were reborn as powerful deva-yakkhas—earthbound spirit-deities—named Hemavata and Sātāgiri. Despite their former dedication as monks, they were bound to lower deva realms due to their ethical transgression. Their followers shared the same fate.

From this part of the story, we learn that monks who betray the Dhamma are not exempt from karmic consequence. Even those with great knowledge and meditation experience can fall, and be reborn as spirit-deities with supernatural powers. Such beings are found everywhere—because many people practice the Dhamma while secretly clinging to corruption in their hearts and minds.

We do not rely on such deities for guidance or blessings, as their understanding of Dhamma is flawed and they might influence us with wrong views. However, we are not hostile toward them either. If they wish to support us, that is their choice. And if our Dhamma practice is wholesome and pure, they may even earn merit by becoming our so-called “guardian angels.”

Haunted by their past failure, Hemavata and Sātāgiri made a solemn vow: if one of them were to witness signs of a future Buddha’s appearance, he would inform the other without delay. That vow bore fruit during the era of our present Buddha, Gotama. When great omens appeared at Bodhisatta Siddhartha’s conception, birth, renunciation, and enlightenment, the two deva-yakkhas observed them but did not yet understand their significance.

Only during the Buddha’s first sermon—the Dhammacakkappavattana Sutta—did Sātāgiri realize that the long-awaited Buddha had arisen. Eager to hear the Dhamma, he rushed to the Deer Park. However, distracted by his concern for Hemavata’s absence, he could not fully absorb the teaching or attain any spiritual realization. Moved by their deep friendship, he set out to find Hemavata and bring him to the Buddha, thus continuing their long spiritual journey together.

Determined, Sātāgiri flew across the skies in search of his friend. Coincidentally, Hemavata, having noticed strange wonders in the Himavanta forest, was also heading toward Rājagaha to seek out Sātāgiri. The two devas met mid-air above the city.

At first, Hemavata was skeptical. Remembering past imposters, he questioned whether Gotama was truly a Buddha. To determine the truth, he posed a series of probing questions about the Buddha’s purity—in mind, speech, conduct—as well as his detachment, insight, and liberation. Sātāgiri answered each question with unwavering faith, affirming the Buddha’s enlightenment and flawless character.

From this encounter, we see that even in the Buddha’s time, some beings claimed false enlightenment. Even the devas had to verify if someone was genuinely awakened before accepting teachings from them. Blind faith is not encouraged and we ought to exercise discernment.

The exchange between Hemavata and Sātāgiri formed the first part of the Hemavata Sutta. This section is particularly revealing because it shows what a Buddha represents. Beyond supernatural abilities, a Buddha is absolutely pure and beyond craving, aversions, and ignorance.

Let us now explore what exactly these devas considered.

1. tādiguṇa – the quality of being undisturbed or unshaken by the favourable and unfavourable conditions of the world.
2. Abstain from stealing
3. Abstain from killing
4. Abstain from sensual pleasures and are well-guarded in his senses.
5. freed of
   • Sensual desire (kamacchanda): Craving for pleasure to the senses.
   • Anger or ill will (byapada, vyapada): Feelings of malice directed toward others.
   • Sloth torpor or boredom (thina middha): Half hearted action with little or no concentration.
   • Restlessness worry (uddhacca kukkucca): The inability to calm the mind.
   • Doubt (vicikiccha): Lack of conviction or trust.
6. Constantly abiding in Jhana
7. Abstain from lies
8. Abstain from Harsh speech
9. Abstain from malicious tale-bearings
10. Abstain from idle talking
11. Possess pure conciousness
12. free of ignorance and wrong views
13. Possess the 5 eyes (A technical term in Buddhism)
    • The fleshly eye (māṃsa-cakṣus), – human sight
    • The dharma eye (dharma-cakṣus), – perceive the dharma in everything (example: impermanence, dukkha)
    • The wisdom eye (prajñā-cakṣus), – see reality (sunyata or emptiness)
    • The divine eye (divya-cakṣus), – Example: can see in darkness and great distance or microscopic
    • The Buddha eye (buddha-cakṣus). – omniscience is a rough description because it is beyond unenlightened knowledge and description.
14. possesses Vija – Great knowledge (example: able to see the past lives of beings)
15. possess absolute purity of action, speech, and thought

From the aforesaid, we should understand exactly what a Buddha represents and should not be easily fooled by people who proclaim themselves as Buddhas.

Just a mischievous tip: If someone claims to be a Buddha, then surely they should at least be able to read your mind. That’s the test I used in the past. Whenever I attended talks by self-proclaimed Buddhas, I would silently think: “If you truly are a Buddha, you must be filled with compassion. So, if you can read my mind, single me out right now and respond to this exact thought. Then I’ll know you’re at least omniscient—and perhaps worth listening to.” Note: This is the easiest to test. Other qualities like being freed from craving, aversions, etc require longer observations on our part….

Convinced by Sātāgiri’s descriptions and deeply moved, Hemavata rejoiced. Together, the two devas sang verses in praise of the Buddha, marveling at His perfect conduct, unshakable equanimity (Tādiguṇa), and liberating wisdom. Finally, they urged each other on:

“Come, let us behold the Buddha Gotama—the Lion among men, the Sage who meditates in solitude, the Conqueror of death and rebirth.”

With reverence and clarity of faith, the two devayakkhas, along with their combined retinue of one thousand spirit followers, proceeded to the Deer Park at Isipatana, ready to worship the Buddha and receive the sublime teachings of the Dhamma.

To be continued….

May all be well and happy.