SN1-V2-Samyutta1

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Note : 'c' of Pali words is pronounced as 'ch' as in 'China'

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=Samyutta Nikaya:I.Sagathavagga-With Verses=

Namo Tassya Bhagavato, Arahato, Samma-Sam-Buddhassya

Homage to that Bhagavato(Lord), Enemy Vanquisher ,

the Rightly and Perfectly Enlightened(Awakened) One

1. Crossing the Flood(Oghatarana)
Thus have I heard. On one occasion the Lord (Buddha) was dwelling at Savatthi in Jeta's Grove, Anathapindika's Park. Then, when the night had advanced, a certain devata of stunning beauty, illuminating the entire Jeta's Grove, approached the Lord (Buddha). Having approached, he paid homage to the Lord (Buddha), stood to one side, and said to him:

"How, dear sir, did you cross the flood?" 1

[Buddha:]

"By not halting, friend, and by not straining I crossed the flood. "2

[Devata:]

"But how is it, dear sir, that by not halting and by not straining you crossed the flood?"

[Buddha:]

"When I came to a standstill, friend, then I sank; but when I struggled, then I got swept away. It is in this way, friend, that by not halting and by not straining I crossed the flood." 3

[The devata:]

"After a long time at last I see; A brahmin who is fully quenched. Who by not halting, not straining; Has crossed over attachment to the world." 4

This is what that devata said. 5 The Teacher approved. Then that devata, thinking, "The Teacher has approved of me," paid homage to the Lord (Buddha) and, keeping him on the right, disappeared right there.

2. Emancipation (Nimokkha)
At Savatthi. Then, when the night had advanced, a certain devata of stunning beauty, illuminating the entire Jeta's Grove, approached the Lord (Buddha). Having approached, he paid homage to the Lord (Buddha), stood to one side, and said to him:

"Do you know, dear sir, emancipation, release, seclusion for beings?" 6

[Buddha:]

"I know, friend, emancipation, release, seclusion for beings."

[Devata:]

"But in what way, dear sir, do you know emancipation, release, seclusion for beings?"

[Buddha:]

"By the utter destruction of delight in existence7;

By the extinction of perception and consciousness.

By the cessation and appeasement of sensations(vedana);

It is thus, friend, that I know for beings : Emancipation, release, seclusion." 8

3. Reaching (Upaniya)
At Savatthi. Standing to one side, that devata recited this verse in the presence of the Lord (Buddha):

"Life is swept along, short is the life span;

No shelters exist for one who has reached old age.

Seeing clearly this danger in death.

One should do deeds of merit that bring happiness." 9

[The Lord (Buddha):]

"Life is swept along, short is the life span;

No shelters exist for one who has reached old age.

Seeing clearly this danger in death,

A seeker of peace should drop the world's bait." 10

4. Time Flies By(Accenti)
At Savatthi. Standing to one side, that devata recited this verse in the presence of the Lord (Buddha):

"Time flies by, the nights swiftly pass;

The stages of life successively desert us. 11

Seeing clearly this danger in death,

One should do deeds of merit that bring happiness."

[The Lord (Buddha):]

"Time flies by, the nights swiftly pass;

The stages of life successively desert us.

Seeing clearly this danger in death,

A seeker of peace should drop the world's bait."

5. How Many Must One Cut? (Katichinda)
At Savatthi. Standing to one side, that devata recited this verse in the presence of the Lord (Buddha):

"How many must one cut, how many abandon; And how many further must one develop?

When a bhikkhu has surmounted how many ties; Is he called a crosser of the flood?"

[The Lord (Buddha):]

"One must cut off five, abandon five; And must develop a further five.

A bhikkhu who has surmounted five ties; Is called a crosser of the flood." 12

6. Awake (Jagara)
At Savatthi. Standing to one side, that devata recited this verse in the presence of the Lord (Buddha):

"How many are asleep when [others] are awake? How many are awake when [others] sleep?

By how many does one gather dust? By how many is one purified?"

[The Lord (Buddha):]

"Five are asleep when [others] are awake; Five are awake when [others] sleep.

By five things one gathers dust; By five things one is purified." 13

7. Not Penetrated (Appatividita)
At Savatthi. Standing to one side, that devata recited this verse in the presence of the Lord (Buddha):

"Those who have not penetrated things; Who may be led into others' doctrines.

Fast asleep, they have not yet awakened; It is time for them to awaken." 14

[The Lord (Buddha):]

"Those who have penetrated things well; Who cannot be led into others' doctrines,

Those awakened ones, having rightly known; Fare evenly amidst the uneven." 15

8. Utterly Muddled (Susammuttha)
At Savatthi. Standing to one side, that devata recited this verse in the presence of the Lord (Buddha):

"Those who are utterly muddled about things; Who may be led into others' doctrines,

Fast asleep, they have not yet awakened; It is time for them to awaken."

[The Lord (Buddha):]

"Those who aren't muddled about things; Who cannot be led into others' doctrines,

Those awakened ones, having rightly known; Fare evenly amidst the uneven."

9. One Prone to Conceit (Manakama)
At Savatthi. Standing to one side, that devata recited this verse in the presence of the Lord (Buddha):

"There is no taming here for one fond of conceit.

Nor is there sagehood for the unconcentrated

Though dwelling alone in the forest, slothful,

One cannot cross beyond the realm of Death." 16

[The Lord (Buddha):]

"Having abandoned conceit, well concentrated,

With lofty mind, everywhere released

While dwelling alone in the forest, diligent.

One can cross beyond the realm of Death." 17

10. Forest (Aranna sans. Aranya)
At Savatthi. Standing to one side, that devata recited this verse in the presence of the Lord (Buddha):

"Those who dwell deep in the forest; Peaceful, leading the holy celibate life(brahmacariya).

Eating but a single meal a day; Why is their complexion so serene?" 18

[The Lord (Buddha):]

"They do not sorrow over the past; Nor do they hanker for the future.

They maintain themselves with what is present; Hence their complexion is so serene.

"Through hankering for the future; Through sorrowing over the past.

Unwise dry up and wither away; Like a green reed cut down."

11. Nandana (Heavenly Garden)
Thus have I heard. On one occasion the Lord (Buddha) was dwelling at Savatthi in Jeta's Grove, Anathapindika's Park. There the Lord (Buddha) addressed the bhikkhus thus:

"Bhikkhus!"

“Venerable sir!" those bhikkhus replied. The Lord (Buddha) said this:

"Once in the past, bhikkhus, a certain devata of the Tavatimsa host was revelling in Nandana Grove, supplied and endowed with the five cords of celestial sensual pleasure, accompanied by a retinue of celestial nymphs. On that occasion he spoke this verse:

'They do not know bliss ; Who have not seen Nandana,

The abode of the glorious male devas; Belonging to the host of Thirty.' 19

"When this was said, bhikkhus, a certain devata replied to that devata in verse:

'Don't you know, you unwise; That maxim of the arahants?

Impermanent are all formations; Their nature is to arise and vanish.

Having arisen, they cease, Their appeasement is blissful' " 20

12. Delight (Nandati)
At Savatthi. Standing to one side, that devata recited this verse in the presence of the Lord (Buddha):

"One who has sons, delights in sons.

One with cattle, delights in cattle.

Acquisitions truly are a man's delight;

Without acquisitions one does not delight." 21

[The Lord (Buddha):]

"One who has sons, sorrows over sons,

One with cattle, sorrows over cattle.

Acquisitions truly are a man's sorrows;

Without acquisitions one does not sorrow."

13. None Equal to a Son (Natthiputtasama)
At Savatthi. Standing to one side, that devata spoke this verse in the presence of the Lord (Buddha):

"There is no affection like that for a son;No wealth equal to cattle.

There is no light like the sun;Among the waters the ocean is supreme." 22

[The Lord (Buddha):]

"There is no affection like that for oneself;No wealth equal to grain.

There is no light like wisdom; Among the waters the rain is supreme."

14. Rulers(Khattiya Sans. Kshatriya)
(Devata:)

"The khattiya(ruler/fighter) is the best of bipeds; The ox, the best of quadrupeds;

A maiden(virgin) is the best of wives;The first born, the best of sons." 23

(Buddha:)

"The Buddha is the best of bipeds; A steed, the best of quadrupeds;

An obedient woman is the best of wives; A dutiful boy, the best of sons."

15. Murmuring (Sanamana)
(Devata:)

"When the noon hour sets in; and the birds have settled down,

The mighty forest itself murmurs; How fearful that appears to me!" 24

(Buddha:)

"When the noon hour sets in; And the birds have settled down,

The mighty forest itself murmurs; How delightful that appears to me!"

16. Drowsiness and Lethargy(Niddda-tandi sans. Nidra-tandra)
(Devata:)

"Drowsiness, lethargy, lazy stretching; Discontent, torpor after meals;

Because of this, here among beings; The noble path does not appear."

(Buddha:)

"Drowsiness, lethargy, lazy stretching; Discontent, torpor after meals;

With energy one dispels these; then the noble path is cleared." 25

17. Difficult to Practise(Dukkara sans. Dushkar)
(Devata:)

"The ascetic life is hard to practise

And hard for the inept to endure.

For many are the obstructions there

In which the unwise founders."

(Buddha:)

"How many days can one practise the ascetic life

If one does not rein in one's mind?

One would founder with each step

Under the control of one's intentions. 26

As a tortoise draws its limbs into its shell,

Independent, not harassing others, fully quenched,

A bhikkhu would not blame anyone." 27

18. Sense of Shame (Hiri)
(Devata:)

"Is there a person somewhere in the world; Who is restrained by a sense of shame.

One who draws back from blame; As a good horse does from the whip?" 28

(Buddha:)

"Few are those restrained by a sense of shame; Who fare always mindful;

Few, having reached the end of suffering; Fare evenly amidst the uneven."

19. A Little Hut (Kutika)
(Devata:)

"Don't you have a little hut? Don't you have a little nest?

Don't you have any lines extended? Are you free from bondage?"

(Buddha:)

"Surely I have no little hut; Surely I have no little nest,

Surely I have no lines extended; Surely I'm free from bondage." 29

"What do you think I call a little hut? What do you think I call a little nest?

What do you think I call lines extended? What do you think I call bondage?" 30

"It's a mother that you call a little hut; A wife that you call a little nest,

Sons that you call lines extended; Craving that you tell me is bondage."

"It's good that you have no little hut; Good that you have no little nest,

Good that you have no lines extended; Good that you are free from bondage."

20. Samiddhi
Thus have I heard. On one occasion the Lord (Buddha) was dwelling at Rajagaha in the Hot Springs Park. Then the Venerable Samiddhi, having risen at the first flush of dawn, went to the hot springs to bathe. Having bathed in the hot springs and come back out, he stood in one robe drying his limbs.

Then, when the night had advanced, a certain devata of stunning beauty, illuminating the entire hot springs, approached the Venerable Samiddhi. Having approached, she stood in the air and addressed the Venerable Samiddhi in verse: 31

"Without having enjoyed you seek alms; bhikkhu, You don't seek alms after you've enjoyed

First enjoy, bhikkhu, then seek alms; Don't let the time pass you by!"

(Samiddhi:)

"I do not know what the time might be; The time is hidden and cannot be seen.

Hence, without enjoying, I seek alms; Don't let the time pass me by!" 32

Then that devata alighted on the earth and said to the Venerable Samiddhi: "You have gone forth while young, bhikkhu, a lad with black hair, endowed with the blessing of youth, in the prime of life, without having dallied with sensual pleasures. Enjoy human sensual pleasures, bhikkhu; do not abandon what is directly visible in order to pursue what takes time."

(Samiddhi:)

"I have not abandoned what is directly visible, friend, in order to pursue what takes time. I have abandoned what takes time in order to pursue what is directly visible. For the Lord (Buddha), friend, has stated that sensual pleasures are subject to time-decay, full of suffering, full of despair, and the danger in them is still greater, while this Dhamma is directly visible, immediate, inviting one to come and see, applicable, to be personally experienced by the wise." 33

(Devata:)

"But how is it, bhikkhu, that the Lord (Buddha) has stated that sensual pleasures are subject to time-decay, full of suffering, full of despair, and the danger in them is still greater? How is it that this Dhamma is directly visible, immediate, inviting one to come and see, applicable, to be personally experienced by the wise?"

(Samiddhi:)

"I am newly ordained, friend, not long gone forth, just recently come to this Dhamma and Discipline. I cannot explain it in detail. But that Lord (Buddha), the Arahant, the Perfectly Enlightened One, is dwelling at Rajagaha in the Hot Springs Park. Approach that Lord (Buddha) and ask him about this matter. As he explains it to you, so you should remember it."

(Devata:)

"It isn't easy for us to approach that Lord (Buddha), bhikkhu, as he is surrounded by other devatas of great influence. 34 If you would approach him and ask him about this matter, we will come along too in order to hear the Dhamma."

(Samiddhi:)

"Very well, friend," the Venerable Samiddhi replied. Then he approached the Lord (Buddha), paid homage to him, sat down to one side, and reported his entire discussion with that devata, ( earlier verses repeated) adding: "If that devata's statement is true, venerable sir, then that devata should be close by."

When this was said, that devata said to the Venerable Samiddhi: "Ask, bhikkhu! Ask, bhikkhu! For I have arrived."

Then the Lord (Buddha) addressed that devata in verse:

"Beings who perceive what can be expressed; Become established in what can be expressed.

Not fully understanding what can be expressed;They come under the yoke of Death. 35

"But having fully understood what can be expressed;One does not conceive 'one who expresses.'

For that does not exist for him; By which one could describe him. 36

"If you understand, spirit, speak up."

(Devata:)

"I do not understand in detail, venerable sir, the meaning of what was stated in brief by the Lord (Buddha). Please, venerable sir, let the Lord (Buddha) explain it to me in such a way that I might understand in detail the meaning of what he stated in brief."

[The Lord (Buddha):]

48 "One who conceives 'I am equal, better, or worse,'

Might on that account engage in disputes.

But one not shaken in the three discriminations

Does not think, 'I am equal or better.' 37

"If you understand, spirit, speak up."

(Devata:)

"In this case too, venerable sir, I do not understand in detail . . . let the Lord (Buddha) explain it to me in such a way that I might understand in detail the meaning of what he stated in brief."

[The Lord (Buddha):]

"He abandoned reckoning, did not assume conceit; 38

He cut off craving here for mind-and-bodyform(namarupa).

Though devas and humans search for him

Here and beyond, in the heavens and all abodes,

They do not find the one whose knots are cut,

The one untroubled, free of longing.

"If you understand, spirit, speak up."

(Devata:)

"I understand in detail, venerable sir, the meaning of what

was stated in brief by the Lord (Buddha) thus:

"One should do no evil in all the world,

Not by speech, mind, or body.

Having abandoned sense pleasures.

Mindful and clearly comprehending.

One should not pursue a course

That is painful and harmful." 39

21. A Sword (Satti)
At Savatthi. Standing to one side, that devata recited this verse in the presence of the Lord (Buddha):

"As if smitten by a sword; As if his head were on fire,

A bhikkhu should wander mindfully; To abandon sensual lust."

[The Lord (Buddha):]

"As if smitten by a sword; As if his head were on fire,

A bhikkhu should wander mindfully; To abandon identity view." 40

22. It Touches (Phusati)
(Devata:)

“It does not touch one who does not touch; But then will touch the one who touches.

Therefore it touches the one who touches; The one who wrongs an innocent man." 41

(Buddha:)

"If one wrongs an innocent man,

A pure person without blemish.

The evil falls back on the unwise himself

Like fine dust thrown against the wind." 42

23. Tangle (Jata)
(Devata:)

"A tangle inside, a tangle outside; This generation is entangled in a tangle.

I ask you this, O Gotama; Who can disentangle this tangle?" 43

(Buddha:)

"A man established on virtue, wise; Developing the mind and wisdom,

A bhikkhu ardent and discreet; He can disentangle this tangle. 44

"Those for whom lust and hatred; Along with ignorance have been expunged.

The arahants with taints destroyed; For them the tangle is disentangled. 45

"Where mind-and-bodyform(namarupa) ceases(in samadhi/trance state); Stops without remainder.

And also impingement and perception of form; It is here this tangle is cut." 46

Note : While in meditation blissful transcendental states are experienced called samadhi/jhana/zen/trance. In the higher states, due to intense bliss, one ceases experiencing the reports of body. Also, secondly, when one learns to remain in this inner bliss, one does not want the attractions based on forms(gender etc.).

24. Reining in the Mind (Mano-nivarana)
(Devata:)

"From whatever one reins in the mind.

From that no suffering comes to one.

Should one rein in the mind from everything,

One is freed from all suffering."

(Buddha:)

"One need not rein in the mind from everything

When the mind has come under control.

From whatever it is that evil comes,

From this one should rein in the mind." 47

25 The Arahant
(Devata:)

"If a bhikkhu is an arahant.

Consummate, with taints destroyed.

One who bears his final body.

Would he still say, 'I speak'?

And would he say, 'They speak to me'?" 48

(Buddha:)

"If a bhikkhu is an arahant,

Consummate, with taints destroyed.

One who bears his final body.

He might still say, 'I speak,'

And he might say, 'They speak to me.'

Skilful, knowing the world's parlance,

He uses such terms as mere expressions." 49

"When a bhikkhu is an arahant,

Consummate, with taints destroyed.

One who bears his final body.

Is it because he has come upon conceit

That he would say, 'I speak,'

That he would say, 'They speak to me'?" 50

"No knots exist for one with conceit abandoned;

For him all knots of conceit are consumed.

Though the wise one has transcended the conceived, [15]

He still might say, 'I speak,'

He might say too, 'They speak to me.'

Skilful, knowing the world's parlance,

He uses such terms as mere expressions." 51

Note : The Arahant state is achieved in the highest (9th) state of samadhi/jhana/zen/trance and it is the state equal to Buddha. In this state a person loses the sense of 'I' since it becomes universal, infinite & transcendental (probably equivalent to the state of 'dark energy' concept of science).

26. Sources of Light (Pajjota sans. Prajwalit)
(Devata:)

65 "How many sources of light are in the world; By means of which the world is illumined?

We have come to ask the Lord (Buddha) this; How are we to understand it?"

(Buddha:)

"There are four sources of light in the world; A fifth one is not found here.

The sun shines by day; The moon glows at night,

And fire flares up here and there ; Both by day and at night.

But the Buddha is the best of those that shine; He is the light unsurpassed."

Note: Here shine related to Buddha is in divine terms, transendental in nature and experienced by awakened ones i.e. those who experience samadhi/jhana/zen/trance.

27 Streams (Saraa)
(Devata:)

"From where do the streams turn back? Where does the round no longer revolve?

Where does mind-and-bodyform(namarupa) cease; Stop without remainder?"

(Buddha:)

"Where water, earth, fire, and air; Do not gain a footing;

It is from here that the streams turn back; Here that the round no longer revolves;

Here mind-and-bodyform(namarupa) ceases; Stops without remainder." 52

Note: Here stream is about life stream and is suspended/transcended by awakened ones i.e. those who experience samadhi/jhana/zen/trance which is the superconsciousness state.

28 Those of Great Wealth (Mahaddhana)
(Devata:)

"Those of great wealth and property; Even khattiyas who rule the country

Look at each other with greedy eyes; Insatiable in sensual pleasures.

(Buddha:)

Among these who have become so avid.

Flowing along in the stream of existence.

Who here have abandoned craving?

Who in the world are no longer avid?"

"Having left their homes and gone forth; Having left their dear sons and cattle,

Having left behind lust and hatred; Having expunged ignorance

The arahants with taints destroyed; Are those in the world no longer avid."

Note: This is about arahants i.e. awakened ones.

29. Four Wheels (Catucakka)
(Devata:)

"Having four wheels and nine doors; Filled up and bound with greed.

Born from a bog, O great hero! How does one escape from it?" 55

(Buddha:)

"Having cut the thong and the strap; Having cut off evil desire and greed.

Having drawn out craving with its root; Thus one escapes from it." 56

Note: 2 hands and 2 feet are the 4 wheels; 9 doors are the openings of body i.e. eyes, ears, nose, mouth & 2 lower ones; escape is from rebirth; And only by removing craving of world's attractions, one can escape.

30 Antelope Calves (Enijangha)
(Devata:)

"Having approached you, we ask a question; Of the slender hero with antelope calves,

Greedless, subsisting on little food; Wandering alone like a lion or naga.

Without concern for sensual pleasures; How is one released from suffering?" 57

(Buddha:)

"Five cords of sensual pleasure in the world; With mind declared to be the sixth;

Having expunged desire here; One is thus released from suffering." 58

Note: Five cords are eyes, ears, nose, tongue & touch.

31. With the Good (Sabbhi)
Thus have I heard. On one occasion the Lord (Buddha) was dwelling at Savatthi in Jeta's Grove, Anathapindika's Park. Then, when the night had advanced, a number of devatas belonging to the Satullapa host, of stunning beauty, illuminating the entire Jeta's Grove, approached the Lord (Buddha). 59 Having approached, they paid homage to the Lord (Buddha) and stood to one side.

Then one devata, standing to one side, recited this verse in the presence of the Lord (Buddha):

"One should associate only with the good;With the good one should foster intimacy.

Having learnt the true Dhamma of the good;One becomes better, never worse."

Then five other devatas in turn recited their verses in the presence of the Lord (Buddha):

(Devata1:)

"One should associate only with the good;With the good one should foster intimacy.

Having learnt the true Dhamma of the good;Wisdom is gained, but not from another." 60

(Devata2:)

"One should associate only with the good;With the good one should foster intimacy.

Having learnt the true Dhamma of the good;One does not sorrow in the midst of sorrow."

(Devata3:)

"One should associate only with the good;With the good one should foster intimacy.

Having learnt the true Dhamma of the good;One shines amidst one's relations."

(Devata4:)

"One should associate only with the good;With the good one should foster intimacy.

Having learnt the true Dhamma of the good;Beings fare on to a good destination."

(Devata5:)

"One should associate only with the good; With the good one should foster intimacy.

Having learnt the true Dhamma of the good; Beings abide comfortably." 61

Then another devata said to the Lord (Buddha): "Which one,

Lord (Buddha), has spoken well?"

(Buddha:)

“You have all spoken well in a way. 62 But listen to me too:

“One should associate only with the good;With the good one should foster intimacy.

Having learnt the true Dhamma of the good; One is released from all suffering."

This is what the Lord (Buddha) said. Elated, those devatas paid homage to the Lord (Buddha) and, keeping him on the right, they disappeared right there.

Note: Here released from suffering means nirvana i.e. free from rebirths & the eternal state.

32. Stinginess (Macchari)
On one occasion the Lord (Buddha) was dwelling at Savatthi in Jeta's Grove, Anathapindika's Park. Then, when the night had advanced, a number of devatas belonging to the Satullapa host, of stunning beauty, illuminating the entire Jeta's Grove, approached the Lord (Buddha). Having approached, they paid homage to the Lord (Buddha) and stood to one side.

Then one devata, standing to one side, recited this verse in the presence of the Lord (Buddha):

"Through stinginess and negligence; A gift is not given.

One who knows, desiring merit; Should surely give a gift."

Then another devata recited these verses in the presence of the

Lord (Buddha):

"That which the miser fears when he does not give;Is the very danger that comes to the nongiver.

The hunger and thirst that the miser fears; Afflict that childish(unwise) in this world and the next.

"Therefore, having removed stinginess; The conqueror of the stain should give a gift. 63

Deeds of merit are the support for living beings; (When they arise) in the other world."

Then another devata recited these verses in the presence of the

Lord (Buddha):

"They do not die among the dead; Who, like fellow travellers on the road.

Provide though they have but a little; This is an ancient principle. 64

"Some provide from the little they have; Others who are affluent don't like to give.

An offering given from what little one has; Is worth a thousand times its value."

Then another devata recited these verses in the presence of the

Lord (Buddha):

"The bad do not emulate the good; Who give what is hard to give

And do deeds hard to do; The Dhamma of the good is hard to follow.

"Therefore their destination after death; Differs for the good and the bad,

The bad go to hell; The good are bound for heaven."

Then another devata said to the Lord (Buddha): "Which one, Lord (Buddha), has spoken well?"

"You have all spoken well in a way. But listen to me too: "

(Buddha:)

"If one practises the Dhamma; Though getting on by gleaning,

If while one supports one's wife; One gives from the little one has,

Then a hundred thousand offerings; Of those who sacrifice a thousand

Are not worth even a fraction ; (Of the gift) of one like him." 65

Then another devata addressed the Lord (Buddha) in verse:

"Why does their sacrifice, vast and grand,

Not share the value of the righteous one's gift?

Why are a hundred thousand offerings Of those who sacrifice a thousand

Not worth even a fraction (Of the gift) of one like him?"

Then the Lord (Buddha) answered that devata in verse:

(Buddha:)

"Since they give while settled in unrighteousness,

Having slain and killed, causing sorrow.

Their offering — tearful, fraught with violence

Shares not the value of the righteous one's gift.

That is why a hundred thousand offerings; Of those who sacrifice a thousand

Are not worth even a fraction; (Of the gift) of one like him."

33 Good (Sadhu)
At Savatthi. Then, when the night had advanced, a number of devatas belonging to the Satullapa host, of stunning beauty, illuminating the entire Jeta's Grove, approached the Lord (Buddha). Having approached, they paid homage to the Lord (Buddha) and stood to one side.

Then one devata, standing to one side, uttered this inspired utterance in the presence of the Lord (Buddha):

"Good is giving, dear sir!

"Through stinginess and negligence ; A gift is not given.

One who knows, desiring merit; Should surely give a gift."

Then another devata uttered this inspired utterance in the

presence of the Lord (Buddha):

Good is giving, dear sir!

And further:

Even when there's little, giving is good.

"Some provide from what little they have.

Others who are affluent don't like to give.

An offering given from what little one has

Is worth a thousand times its value."

Then another devata uttered this inspired utterance in the

presence of the Lord (Buddha):

"Good is giving, dear sir!

Even when there's little, giving is good.

And further:

When done with faith too, giving is good.

"Giving and warfare are similar, they say

A few good ones conquer many.

If one with faith gives even a little.

He thereby becomes happy in the other world." 66

Then another devata uttered this inspired utterance in the

presence of the Lord (Buddha):

"Good is giving, dear sir!

Even when there's little, giving is good.

When done with faith too, giving is good.

And further:

The gift of a righteous gain is also good.

"When he gives a gift of a righteous gain

Obtained by exertion and energy,

Having passed over Yama's Vetarani River,

That mortal arrives at celestial states." 67

Then another devata uttered this inspired utterance in the

presence of the Lord (Buddha):

"Good is giving, dear sir!

Even when there's little, giving is good.

When done with faith too, giving is good;

The gift of a righteous gain is also good.

And further:

Giving discriminately too is good. 68

"Giving discriminately is praised by the Fortunate One —

To those worthy of offerings

Here in the world of the living.

What is given to them bears great fruit

Like seeds sown in a fertile field."

Then another devata uttered this inspired utterance in the

presence of the Lord (Buddha):

"Good is giving, dear sir!

Even when there's little, giving is good.

When done with faith too, giving is good;

The gift of a righteous gain is also good.

Giving with discretion too is good.

And further:

Restraint towards living beings is also good.

"One who fares harming no living beings

Does no evil from fear of others' censure.

In that they praise the timid, not the brave,

For out of fear the good do no evil."

Then another devata said to the Lord (Buddha): "Which one, Lord (Buddha), has spoken well?"

"You have all spoken well in a way. But listen to me too:

"Surely giving is praised in many ways.

But the path of Dhamma surpasses giving.

For in the past and even long ago.

The good and wise ones attained Nibbana." 69

34 There Are No (Nasanti)
On one occasion the Lord (Buddha) was dwelling at Savatthi in Jeta's Grove, Anathapindika's Park. Then, when the night had advanced, a number of devatas belonging to the Satullapa host, of stunning beauty, illuminating the entire Jeta's Grove, approached the Lord (Buddha). Having approached, they paid homage to the Lord (Buddha) and stood to one side.

Then one devata, standing to one side, recited this verse in the presence of the Lord (Buddha):

"There are among humans No permanent sensual pleasures;

Here there are just desirable things;When a person is bound to these,

Slothful in their midst;From Death's realm he does not reach

The state of no-more-coming-back(no-rebirth/nibbana)" 70

[Another devata:]

"Misery is born of desire; suffering is born

of desire. By the removal of desire, misery is removed; by the

removal of misery, suffering is removed." 71

(Buddha:)

"They are not sense pleasures, the world's pretty things,

Man's sensuality is the intention of lust.

The pretty things remain as they are in the world

But the wise remove the desire for them. 72

"One should discard anger, cast off conceit.

Transcend all the fetters.

No sufferings torment one who has nothing.

Who does not adhere to mind-and-bodyform(namarupa). 73

"He abandoned reckoning, did not assume conceit;

He cut off craving here for mind-and-bodyform(namarupa).

Though devas and humans search for him

Here and beyond, in the heavens and all abodes,

They do not find the one whose knots are cut,

The one untroubled, free of longing."

(Venerable Mogharaja:)

"If devas and humans have not seen

The one thus liberated here or beyond,"

"Are they to be praised who venerate him.

The best of men, faring for the good of humans?" 74

("Mogharaja," said the Lord (Buddha):)

"Those bhikkhus too become worthy of praise,

"Who venerate him, the one thus liberated.

But having known Dhamma and abandoned doubt,

Those bhikkhus become even surmounters of ties." 75

35. Faultfinders (Ujjhanasanni)
On one occasion the Lord (Buddha) was dwelling at Savatthi in Jeta's Grove, Anathapindika's Park. Then, when the night had advanced, a number of "faultfinding" devatas, of stunning beauty, illuminating the entire Jeta's Grove, approached the Lord (Buddha) and stood in the air 76 [24]

Then one devata, standing in the air, recited this verse in the presence of the Lord (Buddha):

"If one shows oneself in one way; While actually being otherwise,

What one enjoys is obtained by theft; Like the gains of a cheating gambler." 77

(Another devata:)

"One should speak as one would act;Don't speak as one wouldn't act.

The wise clearly discern the person ; Who does not practise what he preaches."

(Buddha:)

"Not by mere speech ; nor solely by listening;

Can one advance on this firm path of practice

By which the wise ones, the meditators, Are released from the bondage of Mara.

"Truly, the wise do not pretend; For they have understood the way of the world.

By final knowledge the wise are quenched; They have crossed over attachment to the world."

Then those devatas, having alighted on the earth, prostrated themselves with their heads at the Lord (Buddha)'s feet and said to the Lord (Buddha): "A transgression overcame us, venerable sir, being so childish(unwise), so stupid, so unskilful that we imagined we could assail the Lord (Buddha). Let the Lord (Buddha) pardon us for our transgression seen as such for the sake of restraint in the future."

Then the Lord (Buddha) displayed a smile. 78 Those devatas, finding fault to an even greater extent, then rose up into the air. One devata recited this verse in the presence of the Lord (Buddha):

"If one does not grant pardon; To those who confess transgression,

Angry at heart, intent on hate; One strongly harbours enmity."

(Buddha:)

"If there was no transgression; If here there was no going astray.

And if enmities were appeased; Then one would be faultless here." 79

(A devata:)

"For whom are there no transgressions? For whom is there no going astray?

Who has not fallen into confusion? And who is the wise one, ever mindful?"

(The Lord (Buddha):)

"The Tathagata, the Enlightened One, Full of compassion for all beings:

For him there are no transgressions, For him there is no going astray;

He has not fallen into confusion, And he is the wise one, ever mindful.

"If one does not grant pardon; To those who confess transgression,

Angry at heart, intent on hate, One strongly harbours enmity.

In that enmity I do not delight;Thus I pardon your transgression."

36 Faith (Saddha sans. Shraddha)
On one occasion the Lord (Buddha) was dwelling at Savatthi in Jeta's Grove, Anathapindika's Park. Then, when the night had advanced, a number of devatas belonging to the Satullapa host, of stunning beauty, illuminating the entire Jeta's Grove, approached the Lord (Buddha). Having approached, they paid homage to the Lord (Buddha) and stood to one side.

Then one devata, standing to one side, recited this verse in the

presence of the Lord (Buddha):

"Faith is a person's partner;

If lack of faith does not persist.

Fame and renown thereby come to him,

And he goes to heaven on leaving the body."

Then another devata recited these verses in the presence of the

Lord (Buddha): 80

"One should discard anger, cast off conceit.

Transcend all the fetters.

No ties torment one who has nothing,

Who does not adhere to mind-and-bodyform(namarupa)." 81

(Another devata:)

"Childish(unwise) people devoid of wisdom; Devote themselves to negligence.

But the wise man guards diligence; As his foremost treasure.

"Do not yield to negligence; Don't be intimate with sensual delight.

For the diligent ones, meditating; Attain supreme happiness."

37 Concourse (Samaya)
Thus have I heard. On one occasion the Lord (Buddha) was dwelling among the Sakyans at Kapilavatthu in the Great Wood together with a great Sangha of bhikkhus, with five hundred bhikkhus all of whom were arahants. 82 And the devatas from ten world systems had for the most part assembled in order to see the Lord (Buddha) and the Bhikkhu Sangha. Then the thought occurred to four devatas of the host from the Pure Abodes: 83

"The Lord (Buddha) is dwelling among the Sakyans at Kapilavatthu in the Great Wood together with a great Sangha of bhikkhus, with five hundred bhikkhus all of whom are arahants. And the devatas from ten world systems have for the most part assembled in order to see the Lord (Buddha) and the Bhikkhu Sangha. Let us also approach the Lord (Buddha) and, in his presence, each speak our own verse."

Then, just as quickly as a strong man might extend his drawn in arm or draw in his extended arm, those devatas disappeared from among the devas of the Pure Abodes and reappeared before the Lord (Buddha). Then those devatas paid homage to the Lord (Buddha) and stood to one side. Standing to one side, one devata recited this verse in the presence of the Lord (Buddha):

"A great concourse takes place in the woods; The deva hosts have assembled.

We have come to this Dhamma concourse; To see the invincible Sangha."

Then another devata recited this verse in the presence of the Lord (Buddha):

"The bhikkhus there are concentrated; They have straightened their own minds.

Like a charioteer who holds the reins; The wise ones guard their faculties."

Then another devata recited this verse in the presence of the

Lord (Buddha):

"Having cut through barrenness, cut the cross-bar; Having uprooted senses' pillar, unstirred.

They wander about pure and stainless;Young nagas well tamed by the One with Vision." 84

Then another devata recited this verse in the presence of the

Lord (Buddha):

"Those who have gone to the Buddha for refuge; Will not go to the plane of misery.

On discarding the human body; They will fill the hosts of devas." 85

38 The Stone Splinter (Sakalika)
Thus have I heard. On one occasion the Lord (Buddha) was dwelling at Rajagaha in the Maddakucchi Deer Park. Now on that occasion the Lord (Buddha)'s foot had been cut by a stone splinter. 86 Severe pains assailed the Lord (Buddha) — bodily sensations(vedana) that were painful, racking, sharp, piercing, harrowing, disagreeable. But the Lord (Buddha) endured them, mindful and clearly comprehending, without becoming distressed. Then the Lord (Buddha) had his outer robe folded in four, and he lay down on his right side in the lion posture with one leg overlapping the other, mindful and clearly comprehending.

Then, when the night had advanced, seven hundred devatas belonging to the Satullapa host, of stunning beauty, illuminating the entire Maddakucchi Deer Park, approached the Lord (Buddha). Having approached, they paid homage to the Lord (Buddha) and stood to one side.

Then one devata, standing to one side, uttered this inspired

utterance in the presence of the Lord (Buddha): "The ascetic

Gotama is indeed a naga, sir! And when bodily sensations(vedana) have

arisen that are painful, racking, sharp, piercing, harrowing,

disagreeable, through his naga-like manner he endures them,

mindful and clearly comprehending, without becoming

distressed." 87

Then another devata uttered this inspired utterance in the

presence of the Lord (Buddha): "The ascetic Gotama is indeed a

lion, sir! And when bodily sensations(vedana) have arisen that are painful,

racking, sharp, piercing, harrowing, disagreeable, through his

lion like manner he endures them, mindful and clearly comprehending,

without becoming distressed."

Then another devata uttered this inspired utterance in the

presence of the Lord (Buddha): "The ascetic Gotama is indeed a

thoroughbred, sir! And when bodily sensations(vedana) have arisen that

are painful ... disagreeable, through his thoroughbred manner

he endures them, mindful and clearly comprehending, without

becoming distressed."

Then another devata uttered this inspired utterance in the

presence of the Lord (Buddha): "The ascetic Gotama is indeed a

chief bull, sir! And when bodily sensations(vedana) have arisen that

are painful ... disagreeable, through his chief bull's manner he

endures them, mindful and clearly comprehending, without

becoming distressed."

Then another devata uttered this inspired utterance in the

presence of the Lord (Buddha): "The ascetic Gotama is indeed a

beast of burden, sir! And when bodily sensations(vedana) have arisen that

are painful ... disagreeable, through his beast-of-burden's manner he endures them, mindful and clearly comprehending, without becoming distressed."

Then another devata uttered this inspired utterance in the

presence of the Lord (Buddha): "The ascetic Gotama is indeed

tamed, sir! And when bodily sensations(vedana) have arisen that are

painful, racking, sharp, piercing, harrowing, disagreeable,

through his tamed manner he endures them, mindful and

clearly comprehending, without becoming distressed."

Then another devata uttered this inspired utterance in the

presence of the Lord (Buddha): "See his concentration well

developed and his mind well liberated — not bent forward and not

bent back, and not blocked and checked by forceful suppression!88

If anyone would think such a one could be violated

such a naga of a man, such a lion of a man, such a thoroughbred

of a man, such a chief bull of a man, such a beast of

burden of a man, such a tamed man — what is that due to apart

from lack of vision?"

Though brahmins learned in the five Vedas; Practise austerities for a hundred years,

Their minds are not rightly liberated; Those of low nature do not reach the far shore. 89

They founder in craving,bound to vows and rules;Practising rough austerity for a hundred years.

But their minds are not rightly liberated; Those of low nature do not reach the far shore.

There is no taming here for one fond of conceit; Nor is there sagehood for the unconcentrated:

Though dwelling alone in the forest, slothful; One cannot cross beyond the realm of Death.

Having abandoned conceit, well concentrated; With lofty mind, everywhere released,

While dwelling alone in the forest, diligent; One can cross beyond the realm of Death.

39 Pajjunna's Daughter (1) (Pajjunnadhitu1)
Thus have I heard. On one occasion the Lord (Buddha) was dwelling ing at Vesali in the Great Wood in the Hall with the Peaked Roof. Then, when the night had advanced, Kokanada, Pajjunna's daughter, of stunning beauty, illuminating the entire Great Wood, approached the Lord (Buddha). 90 Having approached, she paid homage to the Lord (Buddha), stood to one side, and recited these verses in the presence of the Lord (Buddha): 91

"Dwelling in the woods at Vesali; I worship the Buddha, the best of beings;

Kokanada am I, Kokanada, Pajjunna's daughter. 92

"Earlier I had only heard that the Dhamma; Has been realized by the One with Vision;

But now I know it as a witness; While the Sage, the Fortunate One, teaches.

"Those ignorant people who go about; Criticizing the noble Dhamma

Pass on to the terrible Roruva hell; And experience suffering for a long time. 93

"But those who have peace and acquiescence; In regard to the noble Dhamma,

On discarding the human body; Will fill the host of devas." 94

40 Pajjunna's Daughter (2)
Thus have I heard. On one occasion the Lord (Buddha) was dwelling at Vesali in the Great Wood, in the Hall with the Peaked Roof. Then, when the night had advanced, Culakokanada, Pajjunna's (younger) daughter, of stunning beauty, illuminating the entire Great Wood, approached the Lord (Buddha). Having approached, she paid homage to the Lord (Buddha), stood to one side, and recited these verses in the presence of the Lord (Buddha):

"Here came Kokanada, Pajjunna's daughter.

Beautiful as the gleam of lightning.

Venerating the Buddha and the Dhamma,

She spoke these verses full of meaning.

"Though the Dhamma is of such a nature

That I might analyse it in many ways,

I will state its meaning briefly

To the extent I have learnt it by heart. 95

"One should do no evil, Not by speech, mind,

or by body in the all world;

Having abandoned sense pleasures; Mindful and clearly comprehending.

One should not pursue a course; That is painful and harmful."

41 Ablaze (Aditta)
Thus have I heard. On one occasion the Lord (Buddha) was dwelling at Savatthi in Jeta's Grove, Anathapindika's Park. Then, when the night had advanced, a certain devata of stunning beauty, illuminating the entire Jeta's Grove, approached the Lord (Buddha). Having approached, he paid homage to the Lord (Buddha), stood to one side, and recited these verses in the presence of the Lord (Buddha):

"When one's house is ablaze; The vessel taken out

Is the one that is useful; Not the one left burnt inside.

"So when the world is ablaze; With [the fires of] aging and death.

One should take out [one's wealth] by giving donations; What is given is well salvaged.

"What is given yields pleasant fruit; But not so what is not given.

Thieves take it away, or kings; It gets burnt by fire or is lost.

"Then in the end one leaves the body; Along with one's possessions.

Having understood this, the wise person; Should enjoy himself but also give.

Having given and enjoyed as fits his means;

Blameless he goes to the heavenly state."

42. Giving What? (Kimdada)
[A devata:]

141 "Giving what does one give strength? Giving what does one give beauty?

Giving what does one give ease? Giving what does one give sight?

Who is the giver of all? Being asked, please explain to me."

[The Lord (Buddha):]

142 "Giving food, one gives strength; Giving clothes, one gives beauty;

Giving a vehicle, one gives ease; Giving a lamp, one gives sight.

"The one who gives a residence ; Is the giver of all.

But the one who teaches the Dhamma; is the giver of the deathless/eternal."

Note : The donation of dhamma is the path of morality & meditation leading to divine knowledge & eternal life i.e. nirvana/moksha.

43 (3) Food/Grain(Anna)
(Devata:)

"They always take delight in food; Both devas and human beings.

So what sort of spirit could it be; That does not take delight in food?" 97

(Buddha:)

"When they give out of faith; With a heart of confidence,

Food accrues to [the giver] himself; Both in this world and the next.

"Therefore, having removed stinginess; The conqueror of the stain should give a gift.

Merits are the support for living beings; [When they arise] in the other world."

44. One Root (Ekamula)
[A devata:]

"The seer has crossed over the abyss; With its one root, two whirlpools.

Three stains, five extensions; An ocean with twelve eddies." 98

45 Perfect (Anoma)
[A devata:]

148 "Behold him of perfect name; The seer of the subtle goal;

The giver of wisdom, unattached, To the lair of sensual pleasures.

Behold the wise one, all-knowing; The great seer treading the noble path." 99

46 Nymphs (Acchara sans. Apsara)
(Devata:)

"Resounding with a host of nymphs; Haunted by a host of demons!

This grove is to be called 'Deluding', How does one escape from it?" 100

(Buddha:)

"The straight way' that path is called; And 'fearless' is its destination.

The chariot is called unrattling; Fitted with wheels of wholesome states.

"The sense of shame is its leaning board; Mindfulness its upholstery;

I call the Dhamma the charioteer; With right view running out in front. 101

"One who has such a vehicle; Whether a woman or a man

Has, by means of this vehicle; Drawn close to Nibbana." 102

Note : The devata/angel is referring to the world.

47 Planters of Groves(Vanaropa)
(Devata:)

"For whom does merit always increase; Both by day and by night?

Who are the people going to heaven; Established in Dhamma, endowed with virtue?"

(Buddha:)

"Those who set up a park or a grove; The people who construct a bridge,

A place to drink and a well; Those who give a residence 103

"For them merit always increases; Both by day and by night;

Those are the people going to heaven; Established in Dhamma, endowed with virtue."

48. Jeta's Grove (Jetavana)
[The devata Anathapindika:]

"This indeed is that Jeta's Grove; The resort of the Order of seers.

Dwelt in by the Dhamma King; A place that gives me joy. 104

"Action(Kamma/karma), knowledge, righteousness; Virtue, an excellent life,

By this are mortals purified; Not by clan or wealth.

"Therefore a person who is wise; Out of regard for his own good.

Should carefully examine the Dhamma; Thus he is purified in it.

"Sariputta truly is endowed with wisdom; With virtue and with inner peace.

Even a bhikkhu who has gone beyond; At best can only equal him." 105

49 Stingy (Macchari)
[A devata:]

160 "Those who are stingy here in the world; miserly folk, revilers.

People who create obstacles; For others engaged in giving alms,

What kind of result do they reap? What kind of future destiny?

We've come to ask the Lord (Buddha) this; How are we to understand it?"

[The Lord (Buddha):]

162 "Those who are stingy here in the world; miserly folk, revilers.

People who create obstacles; For others engaged in giving alms,

They might be reborn in hell; In the animal realm or Yama's world. 106

"If they come back to the human state; They are born in a poor family

Where clothes, food, pleasures, and sport; Are obtained only with difficulty.

"Whatever the childish(unwise) may expect from others; Even that they do not obtain.

This is the result in this very life; And in the future a bad destination."

[A devata:]

"We understand thus what you have said; We ask, O Gotama, another question,

Those here who, on gaining the human state; Are amiable and generous.

Confident in the Buddha and the Dhamma; And deeply respectful towards the Sangha

What kind of result do they reap? What kind of future destiny?

We've come to ask the Lord (Buddha) this; How are we to understand it?"

[The Lord (Buddha):]

"Those here who, on gaining the human state; Are amiable and generous.

Confident in the Buddha and the Dhamma; And deeply respectful towards the Sangha,

These brighten up the heavens; Where they've been reborn. 107

"If they come back to the human state; They are reborn in a rich family

Where clothes, food, pleasures, and sport; Are obtained without difficulty.

"They rejoice like the devas who control; The goods amassed by others. 108

This is the result in this very life; And in the future a good destination."

50 Ghatikara
(A friend of Buddha in past life, now anagami, non-returner, in brahma/archangel world)

[The devata Ghatikara:]

"Seven bhikkhus reborn in Aviha (hell); Have been fully liberated.

With lust and hatred utterly destroyed; They have crossed over attachment to the world." 109

[The Lord (Buddha):]

"And who are those who crossed the swamp; The realm of Death so hard to cross?

Who, having left the human body; Have overcome the celestial bond?" 110

[Ghatikara:]

"Upaka and Palaganda; With Pukkusati — these are three.

Then Bhaddiya and Khandadeva, And Bahudraggi and Singiya.

These, having left the human body; Have overcome the celestial bond." 111

[The Lord (Buddha):]

"Good is the word you speak of them; Of those who have abandoned Mara's snares.

Whose Dhamma was it that they understood to cut through the bondage of existence?" 112

[Ghatikara:]

"It was not apart from the Lord (Buddha)! It was not apart from your Teaching!

By having understood your Dhamma; They cut through the bondage of existence.

"Where mind-and-bodyform(namarupa) ceases; Stops without remainder,

By understanding that Dhamma here; They cut through the bondage of existence." 113

[The Lord (Buddha):]

"Deep is the speech you utter; Hard to understand, very hard to grasp.

Having understood whose Dhamma; Do you utter such speech?"

[Ghatikara:]

"In the past I was the potter; Ghatikara in Vekalinga.

I supported my mother and father then; As a lay follower of the Buddha Kassapa.

"I abstained from sexual intercourse; I was celibate, free from carnal ties.

I was your fellow villager; In the past I was your friend.

"I am the one who knows; These seven liberated bhikkhus.

Who with lust and hatred utterly destroyed; Have crossed over attachment to the world."

[The Lord (Buddha):]

"Just so it was at that time.

[Ghatikara:]

As you say, O Bhaggava(Lord) 114

[Buddha:]

In the past you were the potter, Ghatikara in Vekalinga.

You supported your mother and father then; As a lay follower of the Buddha Kassapa,

who abstained from sexual intercourse; You were celibate, free from carnal ties.

You were my fellow villager; In the past you were my friend."

Such was the meeting that took place; Between those friends from the past.

Both now inwardly developed; Bearers of their final bodies. 115

51 Old Age (Jara)
[A devata:]

"What is good until old age? What is good when established?

What is the precious gem of humans? What is hard for thieves to steal?"

[The Lord (Buddha):]

"Virtue is good until old age; Faith is good when established;

Wisdom is the precious gem of humans; Merit is hard for thieves to steal."

52 Undecaying (Ajarasa)
[Devata:]

185 "What is good by not decaying? What is good when made secure?

What is the precious gem of humans? What cannot be stolen by thieves?" 116

[Buddha:]

"virtue is good by not decaying; Faith is good when made secure;

Wisdom is the precious gem of humans; Merit cannot be stolen by thieves."

53 The Friend (Mitta sans. Mitra)
[Devata:]

187 "What is the friend of one on a journey? What is the friend in one's own home?

What is the friend of one in need? What is the friend in the future life?" 117

[Buddha:]

188 "A caravan is the friend of one on a journey; A mother is the friend in one's own home;

A comrade when the need arises; Is one's friend again and again.

The deeds of merit one has done; That is the friend in the future life."

54 Support (Vatthu)
[Devata:]

"What is the support of human beings? What is the best companion here?

The creatures who dwell on the earth; By what do they sustain their life?"

[Buddha:]

"Sons are the support of human beings; A wife the best companion;

The creatures who dwell on the earth; Sustain their life by rain." 118

55. Person (1) (Jana1)
[Devata:]

191 "What is it that produces a person? What does he have that runs around?

What enters upon samsara? What is his greatest fear?"

[Buddha:]

"It is craving that produces a person; His mind is what runs around;

A being enters upon samsara; Suffering is his greatest fear."

56. Person (2) (Jana2)
[Devata:]

"What is it that produces a person? What does he have that runs around?

What enters upon samsara? From what is he not yet freed?"

[Buddha:]

"Craving is what produces a person; His mind is what runs around;

A being enters upon samsara; He is not freed from suffering." [38]

57. Person (3) (Jana3)
[Devata:]

"What is it that produces a person? What does he have that runs around?

What enters upon samsara? What determines his destiny?"

[Buddha:]

"Craving is what produces a person; His mind is what runs around;

A being enters upon samsara; Kamma determines his destiny."

58. The Deviant Path(Uppatha)
[Devata:]

"What is declared the deviant path? What undergoes destruction night and day?

What is the stain of the holy celibate life(brahmacariya)? What is the bath without water?"

[Buddha:]

"Lust is declared the deviant path; Life undergoes destruction night and day;

Women are the stain of the holy celibate life(brahmacariya); Here menfolk are enmeshed.

Austerity and the holy celibate life(brahmacariya); That is the bath without water." 119

59. Partner (Dutiya)
[Devata:]

"What is a person's partner? What is it that instructs him?

Taking delight in what is a mortal; Released from all suffering?"

[Buddha:]

"Faith is a person's partner, And wisdom is what instructs him.

Taking delight in Nibbana, a mortal; Is released from all suffering."

60 Poet (Kavi)
[Devata:]

"What is the scaffolding of verses? What constitutes their phrasing?

On what base do verses rest? What is the abode of verses?"

[Buddha:]

"Metre is the scaffolding of verses; Syllables constitute their phrasing;

Verses rest on a base of names; The poet is the abode of verses." 120

61 Naam (Mind)
[Devata:]

"What has weighed down everything?What is most extensive?

What is the one thing that has ; All under its control?"

[Buddha:]

"Naam(mind) has weighed down everything; Nothing is more extensive than naam(mind).

Naam(mind) is the one thing that has; All under its control." 121

62 Mind (Citta/Consciousness)
[Devata:]

"By what is the world led around? By what is it dragged here and there?

What is the one thing that has; All under its control?"

[Buddha:]

"The world is led around by mind; By mind it's dragged here and there.

Mind is the one thing that has; All under its control." 122

63 Craving(Tanha sans. Trishna)
[Devata:]

"By what is the world led around? By what is it dragged here and there? <88>

What is the one thing that has; All under its control?"

[Buddha:]

"The world is led around by craving; By craving it is dragged here and there.

Craving is the one thing that has; All under its control."

64 Fetter (Samyojana)
[Devata:]

"By what is the world tightly fettered? What is its means of travelling about?

What is it that one must forsake; In order to say, 'Nibbana'?"

[Buddha:]

210 "The world is tightly fettered by delight;Thought is its means of travelling about.

Craving is what one must forsake; In order to say, 'Nibbana.'" 123

65 Bondage (Bandhana)
[Devata:]

"By what is the world held in bondage? What is its means of travelling about?

What is it that one must forsake; To cut off all bondage?" [40]

[Buddha:]

"The world is held in bondage by delight;Thought is its means of travelling about.

Craving is what one must forsake; To cut off all bondage."

66 Afflicted (Attahata)
[Devata:]

"By what is the world afflicted? By what is it enveloped?

By what dart has it been wounded? With what is it always burning?" 124

[Buddha:]

214 "The world is afflicted with death; Enveloped by old age;

Wounded by the dart of craving; It is always burning with desire."

67 Ensnared (Uditta)
[Devata:]

"By what is the world ensnared? By what is it enveloped?

By what is the world shut in? On what is the world established?"

[Buddha:]

"The world is ensnared by craving; It is enveloped by old age;

The world is shut in by death; The world is established on suffering." 125

68 Shut In (Pihita)
[Devata:]

"By what is the world shut in? On what is the world established?

By what is the world ensnared? By what is it enveloped?"

[Buddha:]

"The world is shut in by death; The world is established on suffering;

The world is ensnared by craving; It is enveloped by old age."

69 Desire (Iccha)
[Devata:]

"By what is the world bound? By the removal of what is it freed?

What is it that one must forsake; To cut off all bondage?"

[Buddha:]

"By desire is the world bound; By the removal of desire it is freed.

Desire is what one must forsake; To cut off all bondage." [41]

70 World (Loka)
[Devata:]

"In what has the world arisen? In what does it form intimacy?

By clinging to what is the world; Harassed in regard to what?"

[Buddha:]

"In six has the world arisen;(eyes,ear,nose,taste,touch & mind)

In six it forms intimacy;

By clinging to six the world; Is harassed in regard to six." 126

71 Killing (Chetva)
At Savatthi. Standing to one side, that devata addressed the Lord (Buddha) in verse:

"Having slain what does one sleep soundly?Having slain what does one not sorrow?

What is the one thing, O Gotama,; Whose killing you approve?" 127

[Buddha:]

"Having slain anger, one sleeps soundly; Having slain anger, one does not sorrow;

The killing of anger, O devata.With its poisoned root and honeyed tip;

This is the killing the noble ones praise, For having slain that, one does not sorrow." 128

72 Chariot (Ratha)
[Devata:]

"What is the token of a chariot? What, the token of a fire?

What is the token of a country? What, the token of a woman?" 129 [42]

[Buddha:]

"A standard(flag) is the token of a chariot; Smoke, the token of a fire;

The king is a country's token; A husband, the token of a woman."

73 (3) Wealth (Vitta)
[Devata:]

"What here is a man's best wealth? What practised well brings happiness?

What is really the sweetest of tastes? How lives the one whom they say lives best?"

[Buddha:]

"Faith is here a man's best wealth; Dhamma practised well brings happiness;

Truth is really the sweetest of tastes; One living by wisdom they say lives best." 130

74 Rain (Vutthi, sans. Vrishti)
[A devata:]

"What is the best of things that rise up?What excels among things that fall down?

What is the best of things that go forth?Who is the most excellent of speakers?"

[Another devata:]

"A seed is the best of things that rise up;Rain excels among things that fall down;

Cattle are the best of things that go forth;A son is the most excellent of speakers." 131

[Buddha:]

"Knowledge is the best of things that rise up;Ignorance excels among things that fall down;

Sangha is the best of things that go forth;most excellent of speakers is the Buddha." 132

75 Afraid (Bhita)
[Devata:]

"Why are so many people here afraid

When the path has been taught with many bases? 133

I ask you, O Gotama, broad of wisdom;

On what should one take a stand; To have no fear of the other world?"

[Buddha:]

"Having directed speech and mind rightly;

Doing no evil deeds with the body,

Dwelling at home with ample food and drink;

Faithful, gentle, generous, amiable;

When one stands on these four things;

Standing firmly on the Dhamma; One need not fear the other world." 134

76 Does Not Decay (Najirati sans. Najirnati)
[Devata:]

"What decays, what does not decay? What is declared the deviant path?

What is the impediment to (wholesome) states? What undergoes destruction night and day?

What is the stain of the holy celibate life(brahmacariya)? What is the bath without water?

"How many fissures are there in the world;Wherein the mind does not stand firm?

We've come to ask the Lord (Buddha) this; How are we to understand it?"

[Buddha:]

"The physical form of mortals decays; Their name and clan does not decay.

Lust is declared the deviant path;

Greed the impediment to [wholesome] states; "Life undergoes destruction night and day;

Women are the stain of the holy celibate life(brahmacariya); Here's where people are enmeshed.

Austerity and the holy celibate life(brahmacariya); That is the bath without water."

"There are six fissures in the world;Wherein the mind does not stand firm:

Laziness and negligence; Indolence, lack of self-control.

Drowsiness and lethargy; Avoid these fissures completely." 135

77 Sovereignty (Issariya)
[Devata:]

"What is sovereignty in the world?What ranks as the best of goods?

What in the world is a rusty sword?What in the world is considered a plague?

240 "Whom do they arrest when he takes away? And who, when he takes away, is dear?

In whom do the wise take delight; When he returns again and again?"

[Buddha:]

"Mastery is sovereignty in the world 136; A woman ranks as the best of goods;

In the world anger is a rusty sword;Thieves in the world are considered a plague. 137

"They arrest a thief when he takes away; But an ascetic who takes away is dear.

The wise take delight in an ascetic; When he returns again and again."

78 Love (Kama)
[Devata:]

"What should he not give who loves the good?What should a mortal not relinquish?

What should one release when it's good; But not release when it's bad?"

[Buddha:]

"A person should not give himself away; He should not relinquish himself. 138

One should utter speech that is good; But not speech that is bad."

79 Provisions for a Journey (Patheyya)
[Devata:]

"What secures provisions for a journey?What is the abode of wealth?

What drags a person around?What in the world is hard to discard?

By what are many beings bound; Like birds caught in a snare?"

[Buddha:]

"Faith secures provisions for a journey;Fortune is the abode of wealth;

Desire drags a person around;Desire is hard to discard in the world.

By desire many beings are bound;Like birds caught in a snare."

80 Source of Light (Pajjota sans. Prajyot)
[Devata:]

"What is the source of light in the world? What in the world is the wakeful one?

What are [the colleagues] of those living by work?What is one's course of movement?

"What nurtures both the slack and active; Just as a mother nurtures her child?

The creatures who dwell on the earth;By what do they sustain their life?"

[Buddha:]

"Wisdom is the source of light in the world;Mindfulness, in the world, is the wakeful one;

Cattle for those living by work;One's course of movement is the furrow. 139

"Rain nurtures both the slack and active;Just as a mother nurtures her child.

Those creatures who dwell on the earth; Sustain their life by rain."

81 Without Conflict (Arana)
[Devata:]

"Who here in the world are placid? Whose mode of life is not squandered?

Who here fully understand desire? Who enjoy perpetual freedom?

"Whom do parents and brothers worship; When he stands firmly established?

Who is the one of humble birth; That even khattiyas here salute?"

[Buddha:]

"Ascetics are placid in the world; The ascetic life is not squandered;

Ascetics fully understand desire; They enjoy perpetual freedom.

"Parents and brothers worship an ascetic; When he stands firmly established. 140

Though an ascetic be of humble birth;Even khattiyas here salute him."