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SN1-The Book With Verses-This is First Book of Samyutta Nikaya(Connected Discourses). This is version 2, a modified version of Bhikkhu Bodhi.

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

Chapter 1 - Devatasamyutta (Angels/gods)
(Connected Discourses with Devatas)

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 feelings;

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, heedless,

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 life.

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 name-and-form.

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 name-and-form ceases; Stops without remainder.

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

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

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."

27 Streams (Saraa)
(Devata:)

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

Where does name-and-form 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 name-and-form ceases; Stops without remainder." 52

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."

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

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

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.

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 fool 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,

Heedless 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 name-and-form. 73

"He abandoned reckoning, did not assume conceit;

He cut off craving here for name-and-form.

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 foolish, 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 name-and-form." 81

(Another devata:)

"Foolish 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 feelings

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 feelings 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 feelings 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 feelings 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 feelings 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 feelings 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 feelings 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, heedless; 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 Blessed

One. 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; 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."

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

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, 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 fools 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 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 name-and-form 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: 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 life? 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 life; Here menfolk are enmeshed.

Austerity and the holy life; 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 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 life? 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 life; Here's where people are enmeshed.

Austerity and the holy life; 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 release 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."

Chapter II : Devaputtasamyutta
(with Young Devas )

82. Kassapa(1)
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, the young deva Kassapa, of stunning beauty, illuminating the entire Jeta's Grove, approached

the Lord (Buddha). 141 Having approached, he paid homage to the

Lord (Buddha), stood to one side, and said to the Lord (Buddha):

“The Lord (Buddha) has revealed the bhikkhu but not the

instruction to the bhikkhu." 142

[Buddha:]

"Well then, Kassapa, clear up this point yourself." 143

[Devata:]

"He should train in well-spoken counsel,

And in the exercise of an ascetic,

In a solitary seat, alone,

And in the calming of the mind." 144

This is what the young deva Kassapa said. The Teacher

approved. Then the young deva Kassapa, thinking, "The

Teacher has approved of me," paid homage to the Lord (Buddha)

and, keeping him on the right, he disappeared right there.

83. Kassapa (2)
At Savatthi. Standing to one side, the young deva Kassapa recited

this verse in the presence of the Lord (Buddha):

"A bhikkhu should be a meditator,One who is liberated in mind,

If he desires the heart's attainment.

Bent on that as his advantage; Having known the world's rise and fall.

Let him be lofty in mind and unattached." 145

84. Magha
[Devata:]

At Savatthi. Then, when the night had advanced, the young

deva Magha, 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

addressed the Lord (Buddha) in verse: 146

"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?"

[Buddha:]

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

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

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

85. Magadha
At Savatthi. Standing to one side, the young deva Magadha

addressed the Lord (Buddha) in verse:

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

We've 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."

86. Damali
At Savatthi. Then, when the night had advanced, the young

deva Damali, 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

this verse in the presence of the Lord (Buddha):

[Devata:]

"This should be done by the brahmin; Striving without weariness,

That by his abandoning of sensual desires; He does not yearn for existence." 147

[Buddha:]

"For the brahmin there is no task to be done, [O Damali," said the Lord (Buddha)],

"For the brahmin has done what should be done.

While he has not gained a footing in the river,

A man will strain with all his limbs;

But a footing gained, standing on the ground,

He need not strain for he has gone beyond.

"This is a simile for the brahmin, O Damali,

For the taintless one, the discreet meditator.

Having reached the end of birth and death.

He need not strain for he has gone beyond." 148

87. Kamada
At Savatthi. Standing to one side, the young deva Kamada said

to the Lord (Buddha):

“Hard to do. Lord (Buddha)! Very hard to do. Lord (Buddha)!"

[Buddha:]

"They do even what is hard to do, [O Kamada," said the Lord (Buddha),]

"The trainees endowed with virtue, steadfast.

For one who has entered the homeless life

Contentment brings along happiness."

[Devata:]

"That is hard to gain. Lord (Buddha), namely, contentment."

[Buddha:]

"They gain even what is hard to gain,

[O Kamada," said the Lord (Buddha),]

"Who delight in calming the mind.

Whose minds, day and night

Take delight in development."

[Devata:]

"That is hard to concentrate. Lord (Buddha), namely, the mind."

[Buddha:]

"They concentrate even what is hard to concentrate,[O Kamada," said the Lord (Buddha),]

"Who delight in calming the faculties.

Having cut through the net of Death,

The noble ones, O Kamada, go their way."

[Devata:]

"The path is impassable and uneven. Lord (Buddha)." 150

[Buddha:]

"Though the path is impassable and uneven; The noble ones walk it, Kamada.

The ignoble ones fall down head first; Right there on the uneven path.

But the path of the noble ones is even; For the noble are even amidst the uneven."

88. Pancalacanda
At Savatthi. Standing to one side, the young deva Pancalacanda

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

"The one of broad wisdom has indeed found;The opening in the midst of confinement;

The Buddha who discovered jhana.

The withdrawn chief bull, the sage." 151

[Buddha:]

"Even in the midst of confinement they find it, [O Pancalacanda," said the Lord (Buddha),]

"The Dhamma for the attainment of Nibbana

Those who have acquired mindfulness.

Those perfectly well concentrated." 152

89. Tayana
At Savatthi. Then, when the night had advanced, the young

deva Tayana, formerly the founder of a religious sect, of stunning beauty, illuminating the entire Jeta's Grove, approached

the Lord (Buddha). 153 Having approached, he paid homage to the

Lord (Buddha), stood to one side, and recited these verses in the

presence of the Lord (Buddha):

"Having exerted oneself, cut the stream!Dispel sensual desires, O brahmin!

Without having abandoned sensual desires; A sage does not reach unity. 154

"If one would do what should be done; One should firmly exert oneself.

For a slack wanderer's life; Only scatters more dust.

"Better left undone is the misdeed; A deed that later brings repentance.

Better done is the good deed; Which when done is not repented.

"As kusa-grass, wrongly grasped; Only cuts one's hand.

So the ascetic life, wrongly taken up; Drags one down to hell.

"Any deed that is slackly done; Any corrupted vow,

A holy life that breeds suspicion; Does not yield great fruit." 155

This is what the young deva Tayana said. Having said this, he

paid homage to the Lord (Buddha) and, keeping him on the right,

he disappeared right there.

Then, when the night had passed, the Lord (Buddha) addressed

the bhikkhus thus: "Bhikkhus, last night, when the night had

advanced, the young deva Tayana, formerly the founder of a

religious sect ... approached me ... and in my presence

recited these verses:

"Having exerted oneself, cut the stream! . . . Does not yield great fruit."

"This is what the young deva Tayana said. Having said this,

he paid homage to me and, keeping me on the right, he disappeared right there. Learn Tayana's verses, bhikkhus. Master

Tayana's verses, bhikkhus. Remember Tayana's verses,

bhikkhus. Tayana's verses are beneficial, bhikkhus, they pertain

to the fundamentals of the holy life."

90. Candima
At Savatthi. Now on that occasion the young deva Candima had

been seized by Rahu, lord of the asuras. 156 Then, recollecting the

Lord (Buddha), the young deva Candima on that occasion recited

this verse:

"Let homage be to you, the Buddha! O hero, you are everywhere released.

I have fallen into captivity; So please be my refuge."

Then, referring to the young deva Candima, the Lord (Buddha)

addressed Rahu, lord of the asuras, in verse:

"Candima has gone for refuge; To the Tathagata, the Arahant.

Release Candima, O Rahu; Buddhas have compassion for the world."

Then Rahu, lord of the asuras, released the young deva Candima

and hurriedly approached Vepacitti, lord of the asuras. 157

Having approached, shocked and terrified, he stood to one side.

Then, as he stood there, Vepacitti, lord of the asuras,

addressed him in verse:

"Why, Rahu, did you come in a hurry? Why did you release Candima?

Having come as if in shock; Why do you stand there frightened?"

"My head would have split in seven parts; While living I would have found no ease.

If, when chanted over by the Buddha's verse; I had not let go of Candima." [51]

91. Suriya
At Savatthi. Now on that occasion the young deva Suriya had

been seized by Rahu, lord of the asuras. 158 Then, recollecting the

Lord (Buddha), the young deva Suriya on that occasion recited this

verse:

"Let homage be to you, the Buddha! O hero, you are everywhere released.

I have fallen into captivity; So please be my refuge."

Then, referring to the young deva Suriya, the Lord (Buddha)

addressed Rahu, lord of the asuras, in verse:

"Suriya has gone for refuge; To the Tathagata, the Arahant.

Release Suriya, O Rahu; Buddhas have compassion for the world.

"While moving across the sky, O Rahu;

Do not swallow the radiant one;

The maker of light in darkness;

The disk of fiery might in the gloom.

Rahu, release my child Suriya." 159

Then Rahu, lord of the asuras, released the young deva Suriya

and hurriedly approached Vepacitti, lord of the asuras. Having

approached, shocked and terrified, he stood to one side. Then,

as he stood there, Vepacitti, lord of the asuras, addressed him in

verse:

"Why, Rahu, did you come in a hurry? Why did you release Suriya?

Having come as if in shock; Why do you stand there frightened?"

"My head would have split in seven parts;While living I would have found no ease.

If, when chanted over by the Buddha's verses; I had not let go of Suriya."

92. Candimasa
At Savatthi. Then, when the night had advanced, the young deva

Candimasa, 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 this verse in the presence of the Lord (Buddha):

"They will surely reach to safety; Like deer in a mosquito-free marsh.

Who, having attained the jhanas; Are unified, discreet, mindful." 160

[The Lord (Buddha):]

"They will surely reach the far shore; Like a fish when the net is cut.

Who, having attained the jhanas; Are diligent, with flaws discarded." 161

93. Vendu (sans. Vishnu)
At Savatthi. Standing to one side, the young deva Vendu (Vishnu) recited

this verse in the presence of the Lord (Buddha): 162

"Happy indeed are those human beings; Attending on the Fortunate One,

Applying themselves to Gotama's Teaching; Who train in it with diligence." 163

[Buddha:]

"When the course of teaching is proclaimed by me,[O Vendu," said the Lord (Buddha),]

"Those meditators who train therein.

Being diligent at the proper time.

Will not come under Death's control."

94. Dighalatthi
Thus have I heard. On one occasion the Lord (Buddha) was

dwelling at Rajagaha in the Bamboo Grove, the Squirrel

Sanctuary. Then, when the night had advanced, the young deva

Dighalatthi, of stunning beauty, illuminating the entire Bamboo

Grove, approached the Lord (Buddha). Having approached, he

paid homage to the Lord (Buddha), stood to one side, and recited

this verse in the presence of the Lord (Buddha):

"A bhikkhu should be a meditator;liberated in mind,

If he desires the heart's attainment; Bent on that as his advantage.

Having known the world's rise and fall,

Let him be lofty in mind and unattached."

95. Nandana
Standing to one side, the young deva Nandana addressed the

Lord (Buddha) in verse:

"I ask you, Gotama, broad of wisdom

Unobstructed is the Lord (Buddha)'s knowledge and vision;

What is he like whom they call virtuous?

What is he like whom they call wise?

What is he like who has passed beyond suffering?

What is he like whom the devatas worship?"

[Buddha:]

"One virtuous, wise, of developed mind.

Concentrated, mindful, enjoying jhana.

For whom all sorrows are gone, abandoned,

A taint-destroyer bearing his final body;

It is such a one that they call virtuous,

Such a one that they call wise.

Such a one has passed beyond suffering.

Such a one the devatas worship."

96. Candana
Standing to one side, the young deva Candana addressed the

Lord (Buddha) in verse:

"Who here crosses over the flood; Unwearying by day and night?

Who does not sink in the deep; Without support, without a hold?" 164

[Buddha:]

"One always perfect in virtue; Endowed with wisdom, well concentrated.

One energetic and resolute; Crosses the flood so hard to cross.

"One who desists from sensual perception; Who has overcome the fetter of form,

Who has destroyed delight in existence; He does not sink in the deep." 165

97. Vasudatta
Standing to one side, the young deva Vasudatta 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."

[Buddha:]

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

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

98. Subrahma
Standing to one side, the young deva Subrahma

addressed the Lord (Buddha) in verse: 166

"Always frightened is this mind;The mind is always agitated

About unarisen problems; And about arisen ones.

If there exists release from fear; Being asked, please declare it to me." 167

[Buddha:]

"Not apart from enlightenment and austerity; Not apart from restraint of the sense faculties.

Not apart from relinquishing all; Do I see any safety for living beings." 168

This is what the Lord (Buddha) said.... He [the young deva] disappeared right there.

99. Kakudha
Thus have I heard. On one occasion the Lord (Buddha) was

dwelling at Saketa in the Anjana Grove, the Deer Park. Then,

when the night had advanced, the young deva Kakudha,

of stunning beauty, illuminating the entire Anjana Grove,

approached the Lord (Buddha). Having approached, he paid homage

to the Lord (Buddha), stood to one side, and said to him:

"Do you delight, ascetic?" ;"

[Buddha:]

Having gained what, friend?"

[Devata:]

"Then, ascetic, do you sorrow?" ;

[Buddha:]

"What has been lost, friend?"

[Devata:]

"Then, ascetic, do you neither delight nor sorrow?"

[Buddha:]

"Yes, friend."

[Devata:]

"I hope that you're untroubled, bhikkhu.

I hope no delight is found in you.

I hope that when you sit all alone

Discontent doesn't spread over you." 169

[Buddha:]

"Truly, I'm untroubled, spirit.

Yet no delight is found in me.

And when I'm sitting all alone

Discontent doesn't spread over me."

[Devata:]

"How are you untroubled, bhikkhu?

How is no delight found in you?

How come, when you sit all alone.

Discontent doesn't spread over you?"

[Buddha:]

"Delight comes to one who is miserable.

Misery to one filled with delight.

As a bhikkhu undelighted, untroubled;

That's how you should know me, friend."

[Devata:]

"After a long time at last I see

A brahmin who is fully quenched,

A bhikkhu undelighted, untroubled.

Who has crossed over attachment to the world." 170

100. Uttara
At Rajagaha. Standing to one side, the young deva Uttara

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."

"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."

101. Anathapindika
Standing to one side, the young deva Anathapindika recited

these verses in the presence of the Lord (Buddha):

"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.

"Action, 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."

This is what the young deva Anathapindika said. Having said

this, he paid homage to the Lord (Buddha) and, keeping him on

the right, he disappeared right there.

Then, when the night had passed, the Lord (Buddha) addressed

the bhikkhus thus: "Bhikkhus, last night, when the night had

advanced, a certain young deva ... approached me ... and in my

presence recited these verses:

"This indeed is that Jeta's Grove, ...

At best can only equal him."

"This is what that young deva said. Having said this, he paid

homage to me and, keeping me on the right, he disappeared

right there."

When this was said, the Venerable Ananda said to the Blessed

One: "Venerable sir, that young deva must surely have been

Anathapindika. For Anathapindika the householder had full

confidence in the Venerable Sariputta."

"Good, good, Ananda! You have drawn the right inference by

reasoning. 171 That young deva was Anathapindika."

102 Siva (sans. Shiva)
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, the young deva Siva, 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): 172

"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.

"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.

"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.

"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.

"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.

"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."

Then the Lord (Buddha) replied to the young deva Siva in verse:

"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."

103. Khema
Standing to one side, the young deva Khema recited these verses

in the presence of the Lord (Buddha):

"Unwise people devoid of wisdom, Behave like enemies towards themselves.

They go about doing evil deeds,Which yield only bitter fruit.

"That deed is not well performed, Which, having been done, is then repented.

The result of which one experiences, Weeping with a tearful face.

"But that deed is well performed, Which, having been done, is not repented.

The result of which one experiences, Joyfully with a happy mind." 173

[The Lord (Buddha):]

"One should promptly do the deed, One knows leads to one's own welfare;

The thinker, the wise one, should not advance; With the reflection of the carter.

"As the carter who left the highway, A road with an even surface.

And entered upon a rugged bypath; Broods mournfully with a broken axle]

"So the fool, having left the Dhamma; To follow a way opposed to Dhamma,

When he falls into the mouth of Death; Broods like the carter with a broken axle." 174

104 Seri
Standing to one side, the young deva Seri addressed the Blessed

One in verse:

"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?"

[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."

[Devata:]

"It is wonderful, venerable sir! It is amazing, venerable sir!

How well this was stated by the Lord (Buddha):

"When they give out of faith ... [When they arise] in the other world.'

"Once in the past, venerable sir, I was a king named Seri, a

donor, a philanthropist, one who spoke in praise of giving. At

the four gates I had gifts given to ascetics, brahmins, paupers,

wayfarers, mendicants, and beggars. Then, venerable sir, the

harem women came to me and said: 'Your majesty gives gifts,

but we do not give gifts. It would be good if, with your

majesty's assistance, we too might give gifts and do meritorious

deeds.' It occurred to me: 'I am a donor, a philanthropist, one

who speaks in praise of giving. So when they say, "Let us give

gifts," what am I to say to them?' So, venerable sir, I gave the

first gate to the harem women. There the harem women gave

gifts, and my gifts returned to me.

"Then, venerable sir, my khattiya vassals came to me and said:

'Your majesty gives gifts, the harem women give gifts, but we

do not give gifts. It would be good if, with your majesty's assistance, we too might give gifts and do meritorious deeds.' It

occurred to me: 'I am a donor....' So, venerable sir, I gave the

second gate to the khattiya vassals. There the khattiya vassals

gave gifts, and my gifts returned to me.

"Then, venerable sir, my troops came to me ...... So,

venerable sir, I gave the third gate to the troops. There the

troops gave gifts, and my gifts returned to me.

"Then, venerable sir, the brahmins and householders came to

me ... So, venerable sir, I gave the fourth gate to the brahmins

and householders. There the brahmins and householders gave

gifts, and my gifts returned to me.

"Then, venerable sir, my men came to me and said: 'Now

your majesty is not giving gifts anywhere.' 175 When this was

said, I told those men: 'Well then, I say, send half of the revenue

generated in the outlying provinces from there to the palace.

There itself give half as gifts to ascetics, brahmins, paupers,

wayfarers, mendicants, and beggars.'

"I did not reach any limit, venerable sir, to the meritorious

deeds that I did for such a long time, to the wholesome deeds

that I did for such a long time, such that I could say:

'There is just so much merit' or 'There is just so much result of

merit' or 'For just so long am I to dwell in heaven' It is wonderful, venerable sir! It is amazing, venerable sir! How well this was

stated by the Lord (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.

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

105. Ghatikara
Standing to one side, the young deva Ghatikara recited this

verse in the presence of the Lord (Buddha):

"Seven bhikkhus reborn in Aviha(hell);

....Have been fully liberated...."( verses same as in 1:50)

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

106. Jantu
Thus have I heard. On one occasion a number of bhikkhus were

dwelling among the Kosalans in a little forest hut on a slope of

the Himalayas — restless, puffed up, personally vain, roughtongued, rambling in their talk, muddle-minded, without clear

comprehension, unconcentrated, scatter-brained, loose in their

sense faculties. 176

Then, on the Uposatha day of the fifteenth, the young deva Jantu

approached those bhikkhus and addressed them in verses: 177

"In the past the bhikkhus lived happily;The disciples of Gotama.

Without wishes they sought their alms;Without wishes they used their lodgings.

Having known the world's impermanence;They made an end to suffering.

"But now like headmen in a village;They make themselves hard to maintain.

They eat and eat and then lie down;Infatuated in others' homes. 178

"Having reverently saluted the Sangha;I here speak only about some;

They are rejected, without protector;Become just like the dead. 179

"My statement is made with reference;To those who dwell in negligence.

As for those who dwell in diligence;To them I humbly pay homage."

107. Rohitassa
At Savatthi. Standing to one side, the young deva Rohitassa said

to the Lord (Buddha):

"Is it possible, venerable sir, by travelling to know or to see or

to reach the end of the world, where one is not born, does not

age, does not die, does not pass away, and is not reborn?"

[Buddha:]

"As to that end of the world, friend, where one is not born,

does not age, does not die, does not pass away, and is not

reborn — I say that it cannot be known, seen, or reached by travelling." 1811

[Devata:]

"It is wonderful, venerable sir! It is amazing, venerable sir!

How well this was stated by the Lord (Buddha): 'As to that end of

the world, friend, ... I say that it cannot be known, seen, or

reached by travelling.'

"Once in the past, venerable sir, I was a seer named Rohitassa,

son of Bhoja, possessed of spiritual power, able to travel through

the sky. [62] My speed was such, venerable sir, that I could

move just as swiftly as a firm-bowed archer — trained, skilful,

practised, experienced — could easily shoot past the shadow of a

palmyra tree with a light arrow. 181 My stride was such, venerable

sir, that it seemed to reach from the eastern ocean to the

western ocean. Then, venerable sir, the wish arose in me: 'I will

reach the end of the world by travelling.' Possessing such

speed and such a stride, and having a life span of a hundred

years, living for a hundred years, I travelled for a hundred

years, without pausing except to eat, drink, take meals and

snacks, to defecate and urinate, to sleep and dispel fatigue; yet I

died along the way without having reached the end of the

world.

"It is wonderful, venerable sir! It is amazing, venerable sir!

How well this was stated by the Lord (Buddha): 'As to that end of

the world (nirvana), friend, where one is not born, does not age, does not

die, does not pass away, and is not reborn — I say that it cannot

be known, seen, or reached by travelling."

[Buddha:]

"However, friend, I say that without having reached the end

of the world(nirvana) there is no making an end to suffering. It is, friend,

in just this fathom-high carcass(body) endowed with perception

and mind that I make known the world, the origin of the world,

the cessation of the world(nirvana), and the way leading to the cessation

of the world. 182

"The world's end can never be reached;By means of travelling [through the world],

Yet without reaching the world's end;There is no release from suffering.

"Therefore, truly, the world-knower, the wise one;

Gone to the world's end, fulfiller of the holy life.

Having known the world's end, at peace,

Longs not for this world or another."

108. Nanda
Standing to one side, the young deva Nanda recited this verse in

the presence of the Lord (Buddha):

"Time flies by, the nights swiftly pass,

The stages of life successively desert us;

Seeing clearly this danger in death,

One should do deeds of merit that bring happiness."

[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."

109. Nandivisala
Standing to one side, the young deva Nandivisala addressed the

Lord (Buddha) in verse:

"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?"

[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."

110. Susima
At Savatthi. Then the Venerable Ananda approached the

Lord (Buddha), paid homage to him, and sat down to one side. The

Lord (Buddha) then said to him: "Do you too, Ananda, approve of

Sariputta?" 183

[Ananda:]

"Indeed, venerable sir, who would not approve of the Venerable Sariputta, unless he were foolish, full of hatred, deluded, or

mentally deranged? The Venerable Sariputta, venerable sir, is

wise, one of great wisdom, of wide wisdom, of joyous wisdom,

of swift wisdom, of sharp wisdom, of penetrative wisdom. 184

The Venerable Sariputta, venerable sir, has few wishes; he is

content, secluded, aloof, energetic. The Venerable Sariputta,

venerable sir, is one who gives advice, one who accepts advice, a

reprover, one who censures evil. Indeed, venerable sir, who

would not approve of the Venerable Sariputta, unless he were

foolish, full of hatred, deluded, or mentally deranged?"

[Buddha:]

"So it is, Ananda, so it is! Indeed, Ananda, who would not

approve of Sariputta, unless he were foolish, full of hatred,

deluded, or mentally deranged? Sariputta, Ananda, is wise. ..

(as above) ... unless he were mentally deranged?"

Then, while this praise of the Venerable Sariputta was being

spoken, the young deva Susima, accompanied by a great assembly

of young devas, approached the Lord (Buddha). 185 Having

approached, he paid homage to the Lord (Buddha), stood to one

side, and said to him: "So it is. Lord (Buddha)! So it is. Fortunate

One! Indeed, venerable sir, who would not approve of the

Venerable Sariputta ... ( all as above)... unless he were

mentally deranged? In my case too, venerable sir, no matter

what assembly of young devas I have approached, I have often

heard this same report: The Venerable Sariputta is wise ... one

who censures evil. Indeed, who would not approve of the

Venerable Sariputta, unless he were foolish, full of hatred,

deluded, or mentally deranged?"'

Then, while this praise of the Venerable Sariputta was being

spoken, the young devas in Susima's assembly — elated, gladdened, full of rapture and joy — displayed diverse lustrous

colours. 186 Just as a beryl gem — beautiful, of fine quality,

eightfaceted, of excellent workmanship — when placed on a brocade

cloth, shines and beams and radiates, so too the young

devas in Susima's assembly ... displayed diverse lustrous

colours.

And just as an ornament of finest gold — very skilfully burnished in a furnace by an adroit goldsmith — when placed on a

brocade cloth, shines and beams and radiates, so too the young

devas in Susima's assembly ... displayed diverse lustrous

colours.

And just as, when the night is fading, the morning star shines

and beams and radiates, so too the young devas in Susima's

assembly ... displayed diverse lustrous colours. 187

And just as in the autumn, when the sky is clear and cloudless, the sun, ascending in the sky, dispels all darkness

from space as it shines and beams and radiates, 188 so too the

young devas in Susima's assembly — elated, gladdened, full of

rapture and joy — displayed diverse lustrous colours.

Then, with reference to the Venerable Sariputta, the young deva

Susima recited this verse in the presence of the Lord (Buddha):

"He is widely known to be a wise man; Sariputta, who is free of anger;

Of few wishes, gentle, tamed; The seer adorned by the Teacher's praise."

Then the Lord (Buddha), with reference to the Venerable Sariputta,

replied to the young deva Susima in verse:

"He is widely known to be a wise man; Sariputta, who is free of anger;

Of few wishes, gentle, tamed; Developed, well tamed(mind of), he awaits the time." 189

111. Various Sectarians(Nanatitthiyas)
Thus have I heard. On one occasion the Lord (Buddha) was

dwelling at Rajagaha in the Bamboo Grove, the Squirrel

Sanctuary. Then, when the night had advanced, a number

of young devas, disciples of various sectarian teachers — Asama

and Sahali and Ninka and Akotaka and Vetambari and Manavagamiya — of stunning beauty, illuminating the entire

Bamboo Grove, approached the Lord (Buddha). Having

approached, they paid homage to the Lord (Buddha) and stood to

one side. 190

Then, standing to one side, the young deva Asama spoke this

verse referring to Purana Kassapa in the presence of the Blessed

One:

"In injuring and killing here;In beating to death Kassapa

did not recognize evil; Nor see any merit for oneself.

He indeed taught what is worthy of trust;That teacher deserves esteem." 191

Then the young deva Sahali spoke this verse referring to

Makkhali Gosala in the presence of the Lord (Buddha): 192

"By austerity and scrupulousness; He attained complete self-restraint.

He abandoned contentious talk with people;

Refrained from falsehood, a speaker of truth.

Surely such a one does no evil." 193

Then the young deva Ninka spoke this verse referring to

Nigantha Nataputta in the presence of the Lord (Buddha):

"A scrupulous discerning bhikkhu; Well restrained by the four controls.

Explaining what is seen and heard; Surely, he could not be a sinner." 194

Then the young deva Akotaka spoke this verse referring to

various sectarian teachers in the presence of the Lord (Buddha):

"Pakudhaka Katiyana and the Nigantha;

Along with Makkhali and Purana;

Teachers of many, attained to ascetic stature;

They were surely not far from superior men." 195

Then the young deva Vetambari replied to the young deva

Akotaka in verse:

"Even by howling along the wretched jackal;

Remains a vile beast, never the lion's peer;

So though he be the teacher of a group;

The naked ascetic, speaker of falsehood;

Arousing suspicion by his conduct;

Bears no resemblance to superior men." 196

Then Mara the Evil One took possession of the young deva

Vetambari and recited this verse in the presence of the Blessed

One: 197

"Those engaged in austerity and scrupulousness; Those protecting their solitude.

And those who have settled on form; Delighting in the world of devas;

Indeed, these mortals teach rightly; In regard to the other world."

Then the Lord (Buddha), having understood, "This is Mara the

Evil One," replied to Mara the Evil One in verse:

"Whatever forms exist here or beyond;

And those of luminous beauty in the sky.

All these, indeed, you praise, Namuci,

Like bait thrown out for catching fish." 198

Then, in the Lord (Buddha)'s presence, the young deva Manavagamiya

recited these verses referring to the Lord (Buddha):

"Vipula is called the best of mountains; Among the hills of Rajagaha,

Seta, the best of snow-clad(Himalaya) mountains;The sun, the best of travellers in the sky.

"The ocean is the best body of water; The moon, the best of nocturnal lights,

But in this world together with its devas; The Buddha is declared supreme."

Chapter 3 Kosalasamyutta
(Connected Discourses with the Kosalan)

1. The First Subchapter (Pathamavaggo)
(Bondage)

112. Young (Dahara)
Thus have I heard. On one occasion the Lord (Buddha) was

dwelling at Savatthi in Jeta's Grove, Anathapindika's Park. Then

King Pasenadi of Kosala approached the Lord (Buddha) and

exchanged greetings with him. When they had concluded their

greetings and cordial talk, he sat down to one side and said to

the Lord (Buddha): "Does Master Gotama too claim, 'I have

awakened to the unsurpassed perfect enlightenment?" 199

[Buddha:]

"If, great king, one speaking rightly could say of anyone, 'He

has awakened to the unsurpassed perfect enlightenment' it is of

me that one might rightly say this. For I, great king, have

awakened to the unsurpassed perfect enlightenment."

[King Pasenadi:]

"Master Gotama, even those ascetics and brahmins who are

the heads of orders and companies, the teachers of companies,

well known and famous founders of sects considered by the

multitude to be holy men — that is, Purana Kassapa, Makkhali

Gosala, Nigantha Nataputta, Sanjaya Belatthiputta,

Pakudha Kaccayana, Ajita Kesakambali — even these, when I

asked them whether they had awakened to the unsurpassed

perfect enlightenment, did not claim to have done so. 200 So why

then should Master Gotama [make such a claim] when he is so

young in years and has newly gone forth?" [69]

[Buddha:]

"There are four things, great king, that should not be despised

and disparaged as 'young.' 201 What four? A khattiya, great king

should not be despised and disparaged as 'young'; a snake

should not be despised and disparaged as 'young'; a fire should

not be despised and disparaged as 'young'; and a bhikkhu

should not be despised and disparaged as 'young.' These are the

four."

This is what the Lord (Buddha) said. Having said this, the

Fortunate One, the Teacher, further said this:

"One should not despise as 'young'; A khattiya of noble birth,

A high-born prince of glorious fame; A man should not disparage him.

For it may happen that this lord of men; This khattiya, shall gain the throne.

And in his anger thrash one harshly; With a royal punishment.

Therefore guarding one's own life; One should avoid him.

"One should not despise as 'young';A serpent one may see by chance,

In the village or a forest; A man should not disparage it.

For as that fierce snake glides along; Manifesting in diverse shapes, 202

It may attack and bite the unwise, Whether a man or a woman.

Therefore guarding one's own life, One should avoid it.

"One should not despise as 'young';A blazing fire that devours much,

A conflagration with blackened trail;A man should not disparage it.

For if it gains a stock of fuel; Having become a conflagration.

It may attack and burn the unwise; Whether a man or a woman.

Therefore guarding one's own life; One should avoid it.

"When a fire burns down a forest; That conflagration with blackened trail.

The shoots there spring to life once more; As the days and nights pass by.

But if a bhikkhu of perfect virtue;Burns one with [his virtue's] fire.

One does not gain sons and cattle; Nor do one's heirs acquire wealth.

Childless and heirless they become; Like stumps of palmyra trees. 203

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

Should always treat properly these : fierce serpent,blazing fire,famous khattiya,

And a bhikkhu of perfect virtue.

When this was said. King Pasenadi of Kosala said to the

Lord (Buddha): "Magnificent, venerable sir! Magnificent, venerable

sir! The Dhamma has been made clear in many ways by the

Lord (Buddha), as though he were turning upright what had been

turned upside down, revealing what was hidden, showing the

way to one who was lost, or holding up a lamp in the dark for

those with eyesight to see forms. I go for refuge to the Blessed

One, and to the Dhamma, and to the Bhikkhu Sangha. From

today let the Lord (Buddha) remember me as a lay follower who

has gone for refuge for life."

113 A Person (Purisa sans. Purush)
At Savatthi. Then King Pasenadi of Kosala approached the

Lord (Buddha), paid homage to him, sat down to one side, and

said to him:

"Venerable sir, how many things are there which, when they

arise within a person, arise for his harm, suffering, and discomfort?"

[Buddha:]

"There are, great king, three things which, when they arise

within a person, arise for his harm, suffering, and discomfort.

What are the three? Greed, hatred, and delusion. These are the

three things which, when they arise within a person, arise for his

harm, suffering, and discomfort.

“Greed, hatred, and delusion; within the person of evil mind

Arisen from within self; Injure, as its own fruit destroys the reed." 204 [71]

114 Aging and Death (Jaramarana)
At Savatthi. Sitting to one side. King Pasenadi of Kosala said to

the Lord (Buddha): "Venerable sir, for one who has taken birth, is

there anything other [to expect] than aging and death?" 205

[Buddha:]

"For one who has taken birth, great king, there is nothing

other [to expect] than aging and death. Even in the case of those

affluent khattiyas — rich, with great wealth and property, with

abundant gold and silver, abundant treasures and commodities,

abundant wealth and grain — because they have taken birth,

there is nothing other [to expect] than aging and death. Even in

the case of those affluent brahmins ... affluent householders —

rich ... with abundant wealth and grain — because they have

taken birth, there is nothing other [to expect] than aging and

death. Even in the case of those bhikkhus who are arahants,

whose taints are destroyed, who have lived the holy life, done

what had to be done, laid down the burden, reached their

own goal, utterly destroyed the fetters of existence, and are completely liberated through final knowledge: even for them this

body is subject to breaking up, subject to being laid down. 206

"The beautiful chariots of kings wear out.

This body too undergoes decay.

But the Dhamma of the good does not decay;

So the good proclaim along with the good." 207

115 Dear (Piya sans. Priya )
At Savatthi. Sitting to one side. King Pasenadi of Kosala said to

the Lord (Buddha): "Here, venerable sir, while I was alone in

seclusion, a reflection arose in my mind thus: 'Who now treat

themselves as dear, and who treat themselves as a foe?' Then,

venerable sir, it occurred to me: Those who engage in misconduct of body, speech, and mind treat themselves as a foe. Even

though they may say, "We regard ourselves as dear," still they

treat themselves as a foe. For what reason? Because of their

own accord they act towards themselves in the same way that a

foe might act towards a foe; therefore they treat themselves as a

foe. But those who engage in good conduct of body,

speech, and mind treat themselves as dear. Even though they

may say, "We regard ourselves as a foe," still they treat themselves

selves as dear. For what reason? Because of their own accord

they act towards themselves in the same way that a dear person

might act towards one who is dear; therefore they treat themselves

as dear."'

"So it is, great king! So it is, great king!"

(The Buddha then repeats the entire statement of King Pasenadi and

adds the following verses :)

"If one regards oneself as dear; One should not yoke oneself to evil.

For happiness is not easily gained; By one who does a wrongful deed.

"When one is seized by the End-maker; As one discards the human state.

What can one call truly one's own? What does one take when one goes?

What follows one along; Like a shadow that never departs? 208

"Both the merits and the evil; That a mortal does right here:

This is what is truly one's own; This one takes when one goes;

This is what follows one along; Like a shadow that never departs.

"Therefore one should do what is good; As a collection for the future life.

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

116 Self-Protected (Attarakkhita sans. Atm-rakshit)
At Savatthi. Sitting to one side. King Pasenadi of Kosala

said to the Lord (Buddha): "Here, venerable sir, while I was alone

in seclusion, a reflection arose in my mind thus: 'Who now protect

themselves and who leave themselves unprotected?' Then,

venerable sir, it occurred to me: 'Those who engage in misconduct

of body, speech, and mind leave themselves unprotected.

Even though a company of elephant troops may protect them,

or a company of cavalry, or a company of chariot troops, [73] or

a company of infantry, still they leave themselves unprotected.

For what reason? Because that protection is external, not internal;

therefore they leave themselves unprotected. But those who

engage in good conduct of body, speech, and mind protect

themselves. Even though no company of elephant troops protects

them, nor a company of cavalry, nor a company of charioteers,

nor a company of infantry, still they protect themselves.

For what reason? Because that protection is internal, not external; therefore they protect themselves.'"

[Buddha:]

"So it is, great king! So it is, great king!"

(The Buddha then repeats the entire statement of King Pasenadi and

adds the following verse:)

"Good is restraint with the body; Restraint by speech is also good;

Good is restraint with the mind; Restraint everywhere is good.

Conscientious, everywhere restrained; One is said to be protected."

117. Few (Appaka sans. Alpa)
At Savatthi. Sitting to one side. King Pasenadi of Kosala said to

the Lord (Buddha): "Here, venerable sir, while I was alone in

seclusion, a reflection arose in my mind thus: 'Few are those

people in the world who,when they obtain superior

possessions, do not become intoxicated and negligent, yield to

greed for sensual pleasures, and mistreat other beings. Far more

numerous are those people in the world who, when they obtain

superior possessions, become intoxicated and negligent, [74]

yield to greed for sensual pleasures, and mistreat other beings.'"

"So it is, great king! So it is, great king!"

(The Buddha then repeats the entire statement of King Pasenadi and

adds the following verse)

"Enamoured with their pleasures and wealth; Greedy, dazed by sensual pleasures.

They do not realize they have gone too far; Like deer that enter the trap laid out.

Afterwards the bitter fruit is theirs; For bad indeed is the result." 209

118 The Judgement Hall (Addakarana)
At Savatthi. Sitting to one side. King Pasenadi of Kosala said to

the Lord (Buddha): "Here, venerable sir, when I am sitting in the

judgement hall, 210 I see even affluent khattiyas, affluent brahmins,

and affluent householders — rich, with great wealth and property,

with abundant gold and silver, abundant treasures and

commodities, abundant wealth and grain — speaking deliberate lies

for the sake of sensual pleasures, with sensual pleasures as the

cause, on account of sensual pleasures. Then, venerable sir, it

occurs to me: 'I've had enough now with the judgement hall!

Now it is Good Face who will be known by his judgements.'" 211

"So it is, great king! So it is, great king! Even affluent

khattiyas, affluent brahmins, and affluent householders ... speak

deliberate lies for the sake of sensual pleasures, with sensual

pleasures as the cause, on account of sensual pleasures. That

will lead to their harm and suffering for a long time to come.

"Enamoured with their pleasures and wealth; Greedy, dazed by sensual pleasures.

They do not realize they have gone too far; Like fish that enter the net spread out.

Afterwards the bitter fruit is theirs; For bad indeed is the result."

119 Mallika
At Savatthi. Now on that occasion King Pasenadi of Kosala had

gone together with Queen Mallika to the upper terrace of the

palace. Then King Pasenadi of Kosala said to Queen Mallika: "Is

there, Mallika, anyone more dear to you than yourself?" 212

"There is no one, great king, more dear to me than myself. But

is there anyone, great king, more dear to you than yourself?"

"For me too, Mallika, there is no one more dear than myself."

Then King Pasenadi of Kosala descended from the palace and

approached the Lord (Buddha). Having approached, he paid homage

to the Lord (Buddha), sat down to one side, and related to tht

Lord (Buddha) his conversation with Queen Mallika.

Then the Lord (Buddha), having understood the meaning of this, on that

occasion recited this verse:

"Having traversed all quarters with the mind.

One finds none anywhere dearer than oneself.

Likewise, each person holds himself most dear;

Hence one who loves himself should not harm others."

120 Sacrifice (Yanna sans. Yagna)
At Savatthi. Now on that occasion a great sacrifice had been set

up for King Pasenadi of Kosala. Five hundred bulls, five hundred bullocks, five hundred heifers, [76] five hundred goats, and

five hundred rams had been led to the pillar for the sacrifice.

And his slaves, servants, and workers, spurred on by punishment and fear, were busy making the preparations, wailing with

tearful faces. 213

Then, in the morning, a number of bhikkhus dressed and, taking their bowls and robes, entered Savatthi for alms. When they

had walked for alms in Savatthi and had returned from their

alms round, after the meal they approached the Lord (Buddha),

paid homage to him, sat down to one side, and said:

"Here, venerable sir, a great sacrifice has been set up for King

Pasenadi of Kosala. Five hundred bulls ... have been led to the

pillar for the sacrifice. And his slaves ... are busy making preparations, wailing with tearful faces."

Then the Lord (Buddha), having understood the meaning of this,

on that occasion recited these verses:

"The horse sacrifice, human sacrifice,

Sammapasa, vajapeyya, niraggala ;

These great sacrifices, fraught with violence.

Do not bring great fruit. 214

"The great seers of right conduct

Do not attend that sacrifice

Where goats, sheep, and cattle

Of various kinds are slain.

"But when sacrifices free from violence

Are always offered by family custom, 215

Where no goats, sheep, or cattle

Of various kinds are slain;

The great seers of right conduct

Attend a sacrifice like this.

"The wise person should offer this,

A sacrifice bringing great fruit.

For one who makes such sacrifice

It is indeed better, never worse.

Such a sacrifice is truly vast

And the devatas too are pleased."

121 Bondage (Bandhana)
Now on that occasion a great mass of people had been put in

bondage by King Pasenadi of Kosala — some with ropes, some

with clogs, some with chains. 216

Then, in the morning, a number of bhikkhus dressed up & went to Savatthi city

for alms. Coming back from collection os alms from Savatthi city

and said to the Lord (Buddha): "Here, venerable sir, a great mass of people have

been put in bondage by King Pasenadi of Kosala, some with ropes, some

with clogs, some with chains."

Then the Lord (Buddha), having understood the meaning of this,

on that occasion recited these verses:

"That bond, the wise say, is not strong

Made of iron, wood, or rope;

But infatuation with jewellery and earrings.

Anxious concern for wives and children.

This, the wise say, is the strong bond.

Degrading, supple, hard to escape.

But even this they cut and wander forth,

Unconcerned, having abandoned sensual pleasures." 217

122. Seven Jatilas (Sattajatila)
On one occasion the Lord (Buddha) was dwelling at Savatthi in the

Eastern Park in the Mansion of Migara's Mother. 218 Now on that

occasion, in the evening, the Lord (Buddha) had emerged from

seclusion and was sitting by the outer gateway. Then King

Pasenadi of Kosala approached the Lord (Buddha), paid homage to

him, and sat down to one side.

Now on that occasion seven jatilas, seven niganthas, seven

naked ascetics, seven one-robed ascetics, and seven wanderers

with hairy armpits, long fingernails and long body hairs,

carrying their bundles of requisites — passed by not far from the

Lord (Buddha). 219 Then King Pasenadi of Kosala rose from his seat,

arranged his upper robe over one shoulder, knelt down with his

right knee on the ground, and, raising his joined hands in reverential

salutation towards the seven jatilas, seven niganthas,

seven naked ascetics, seven one-robed ascetics, and seven

wanderers, he announced his name three times: "I am the king,

venerable sirs, Pasenadi of Kosala!... I am the king, venerable

sirs, Pasenadi of Kosala!"

Then, not long after those seven jatilas .... and seven

wanderers had departed. King Pasenadi of Kosala approached

the Lord (Buddha), paid homage to him, sat down to one side, and

said to the Lord (Buddha): "Those, venerable sir, are to be included

among the men in the world who are arahants or who have

entered upon the path to arahantship." 220

[Buddha:]

"Great king, being a layman who enjoys sensual pleasures,

dwelling in a home crowded with children, enjoying the use of

Kasian sandalwood, wearing garlands, scents, and unguents,

receiving gold and silver, it is difficult for you to know: 'These

are arahants or these have entered upon the path to arahantship.'

"It is by living together with someone, great king, that his

virtue is to be known, and that after a long time, not after a short

time; by one who is attentive, not by one who is inattentive; by

one who is wise, not by a dullard.

"It is by dealing with someone, great king, that his honesty is

to be known, and that after a long time, not after a short time; by

one who is attentive, not by one who is inattentive; by one who

is wise, not by a dullard.

"It is in adversities, great king, that a person's fortitude is to

be known, and that after a long time, not after a short time; by

one who is attentive, not by one who is inattentive; by one who

is wise, not by a dullard.

"It is by discussion with someone, great king, that his wisdom

is to be known, and that after a long time, not after a short time;

by one who is attentive, not by one who is inattentive; by one

who is wise, not by a dullard." 221

[King Pasenadi sans. Prasenjit:]

"It is wonderful, venerable sir! It is amazing, venerable sir!

How well this has been stated by the Lord (Buddha): 'Great king,

being a layman ... it is difficult for you to know ... (as above)

... by one who is wise, not by a dullard.'

"These, venerable sir, are my spies, undercover agents,

coming back after spying out the country. 222 First information is

gathered by them and afterwards I will make them disclose it. 223

Now, venerable sir, when they have washed off the dust and

dirt and are freshly bathed and groomed, with their hair and

beards trimmed, clad in white garments, they will enjoy themselves supplied and endowed with the five cords of sensual

pleasure."

Then the Lord (Buddha), having understood the meaning of this,

on that occasion recited these verses:

"A man is not easily known by outward form

Nor should one trust a quick appraisal.

For in the guise of the well controlled

Uncontrolled men move in this world.

"Like a counterfeit earring made of clay.

Like a bronze half-pence coated with gold.

Some move about in disguise;

Inwardly impure, outwardly beautiful."

123 Five Kings (Pancaraja)
At Savatthi. Now on that occasion five kings headed by King

Pasenadi were enjoying themselves supplied and endowed with

the five cords of sensual pleasure when this conversation arose

among them: "What is the chief of sensual pleasures?" 224

Some among them said: "Forms are the chief of sensual pleasures." Some said: "Sounds are the chief." Some: "Odours are the

chief." Some: "Tastes are the chief." Some: [80] "Tactile objects

are the chief." 225

Since those kings were unable to convince one another, King

Pasenadi of Kosala said to them: "Come, dear sirs, let us

approach the Lord (Buddha) and question him about this matter.

As the Lord (Buddha) answers us, so we should remember it."

"All right, dear sir," those kings replied. Then those five kings,

headed by King Pasenadi, approached the Lord (Buddha), paid

homage to him, and sat down to one side. King Pasenadi then

reported their entire discussion to the Lord (Buddha), asking:

"What now, venerable sir, is the chief of sensual pleasures, whether

forms or whether odours or whether sounds or whether taste or whether touch? "

[Buddha:]

"Great king, I say that what is chief among the five cords of

sensual pleasure is determined by whatever is most

agreeable. 226 Those same forms that are agreeable to one person, great

king, are disagreeable to another. When one is pleased and

completely satisfied with certain forms, then one does not yearn for

any other form higher or more sublime that those forms. For

him those forms are then supreme; for him those forms are

unsurpassed.

"Those same sounds ...........for him those sounds are unsurpassed.

Those same odours ...........for him those odours are unsurpassed.

Those same tastes ...........for him those tastes are unsurpassed.

Those same tactile objects that are agreeable

to one person, great king, are disagreeable to another.

When one is pleased and completely satisfied with certain tactileobjects, then one does not yearn for any other tactile object higher

or more sublime that those tactile objects. For him those

tactile objects are then supreme; for him those tactile objects are

unsurpassed."

Now on that occasion the lay follower Candanangalika was

sitting in that assembly. Then the lay follower Candanangalika

rose from his seat, arranged his upper robe over one shoulder,

and, raising his joined hands in reverential salutation towards

the Lord (Buddha), said to him: "An inspiration has come to me,

Lord (Buddha)! An inspiration has come to me. Fortunate One!"

[Buddha:] "Then express your inspiration, Candanaiigalika,"

the Lord (Buddha) One said. 227

Then the lay follower Candanaiigalika, in the presence of the

Lord (Buddha), extolled him with an appropriate verse:

"As the fragrant red lotus Kokanada

Blooms in the morning, its fragrance unspent.

Behold Angirasa(Buddha), the Radiant One,

Like the sun beaming in the sky." 228

Then those five kings bestowed five upper robes upon the lay

follower Candanaiigalika. But the lay follower Candanaiigalika

bestowed those five upper robes upon the Lord (Buddha).

124 A Bucket Measure of Food (Donapaka)
At Savatthi. Now on that occasion King Pasenadi of Kosala had

eaten a bucket measure of rice and curries 229 Then, while still

full, huffing and puffing, the king approached the Lord (Buddha),

paid homage to him, and sat down to one side.

Then the Lord (Buddha), having understood that King Pasenadi

was full and was huffing and puffing, on that occasion recited

this verse:

"When a man is always mindful.

Knowing moderation in the food he eats.

His ailments then diminish;

He ages slowly, guarding his life."

Now on that occasion the brahmin youth Sudassana was

standing behind King Pasenadi of Kosala. The king then

addressed him thus: "Come now, dear Sudassana, learn this

verse from the Lord (Buddha) and recite it to me whenever I am

taking my meal. I will then present you daily with a hundred

kahapanas as a perpetual grant." 230

"Yes, sire," the brahmin youth Sudassana replied. Having

learned this verse from the Lord (Buddha), whenever King Pasenadi

was taking his meal the brahmin youth Sudassana recited:

"When a man is always mindful.

Knowing moderation in the food he eats.

His ailments then diminish;

He ages slowly, guarding his life."

Then King Pasenadi of Kosala gradually reduced his intake of

food to at most a pint-pot measure of boiled rice. 231 At a later

time, when his body had become quite slim. King Pasenadi of

Kosala stroked his limbs with his hand and on that occasion

uttered this inspired utterance: "The Lord (Buddha) showed

compassion towards me in regard to both kinds of good — the good

pertaining to the present life and that pertaining to the future

life." 232

125 Battle (1) (Sangama1 sans. Sangram)
At Savatthi. Then King Ajatasattu of Magadha, the Videhan son,

mobilized a four-division(foot soldiers, on horsebacks,

on chariots & on elephants) army and marched in the direction of

Kasi against King Pasenadi of Kosala. 233 King Pasenadi heard

this report, mobilized a four-division army, and launched a

counter-march in the direction of Kasi against King Ajatasattu.

Then King Ajatasattu of Magadha and King Pasenadi of

Kosala fought a battle. In that battle King Ajatasattu

defeated King Pasenadi, and King Pasenadi, defeated, retreated

to his own capital of Savatthi.

Then, in the morning, a number of bhikkhus dressed and, taking their bowls and robes, entered Savatthi for alms. When they

had walked for alms in Savatthi and had returned from their

alms round, after the meal they approached the Lord (Buddha),

paid homage to him, sat down to one side, and reported what

had happened. [The Lord (Buddha) said:]

"Bhikkhus, King Ajatasattu of Magadha has evil friends, evil

companions, evil comrades. King Pasenadi of Kosala has good

friends, good companions, good comrades. Yet for this day,

bhikkhus, King Pasenadi, having been defeated, will sleep badly

tonight. 234

"Victory breeds enmity; The defeated one sleeps badly.

The peaceful one sleeps at ease; Having abandoned victory and defeat." 235

126 Battle (2) (Sangama2 sans. Sangram)
( Opening as in previous sutta)

In that battle King Pasenadi defeated King Ajatasattu and

captured him alive. Then it occurred to King Pasenadi: "Although

this King Ajatasattu of Magadha has transgressed against me

while I have not transgressed against him, still, he is my

nephew. Let me now confiscate all his elephant troops, all his

cavalry, all his chariot troops, and all his infantry, and let

him go with nothing but his life."

Then King Pasenadi confiscated all King Ajatasattu's elephant

troops, all his cavalry, all his chariot troops, and all his infantry,

and let him go with nothing but his life.

Then, in the morning, a number of bhikkhus dressed and, taking

ing their bowls and robes, entered Savatthi for alms. When they

had walked for alms in Savatthi and had returned from their

alms round, after the meal they approached the Lord (Buddha),

paid homage to him, sat down to one side, and reported what

had happened. Then the Lord (Buddha), having understood the meaning of this,

on that occasion recited these verses:

"A man will go on plundering;So long as it serves his ends,

But when others plunder him;The plunderer is plundered. 236

"The fool thinks fortune is on his side;So long as his evil does not ripen.

But when the evil ripens; The fool incurs suffering.

"The killer begets a killer; One who conquers, a conqueror.

The abuser begets abuse; The reviler, one who reviles.

Thus by the unfolding of kamma;The plunderer is plundered." 237

127 Mallika
At Savatthi. Then King Pasenadi(sans. Prasenjit) of Kosala approached the

Lord (Buddha), paid homage to him, and sat down to one side.

Then a certain man approached King Pasenadi and

informed him in a whisper: "Sire, Queen Mallika has given birth

to a daughter." When this was said, King Pasenadi was

displeased. 238

Then the Lord (Buddha), having understood that King

Pasenadi was displeased, on that occasion recited these verses:

"A woman, O lord of the people; May turn out better than a man;

She may be wise and virtuous; A devoted wife, revering her mother-in-law. 239

"The son to whom she gives birth; May become a hero, O lord of the land.

The son of such a blessed woman; May even rule the realm." 240

128 Diligence (1) (Appamada sans. Apramad)
At Savatthi. Sitting to one side. King Pasenadi of Kosala said to

the Lord (Buddha): "Is there, venerable sir, one thing which

secures both kinds of good, the good pertaining to the present

life and that pertaining to the future life?"

[Buddha:]

"There is one thing, great king, which secures both kinds of

good, the good pertaining to the present life and that pertaining

to the future life."

[King:]

"But what, venerable sir, is that one thing?"

[Buddha:]

"Diligence, great king. Just as the footprints of all living

beings that walk fit into the footprint of the elephant, and the

elephant's footprint is declared to be their chief by reason of its

size, so diligence is the one thing which secures both

kinds of good, [87] the good pertaining to the present life and

that pertaining to the future life. 241

"For one who desires long life and health;Beauty, heaven, and noble birth,

[A variety of] lofty delights; Following in succession.

The wise praise diligence; In doing deeds of merit.

"The wise person who is diligent;Secures both kinds of good

The good visible in this very life;And the good of the future life.

The steadfast one, by attaining the good; Is called a person of wisdom." 242

129 Beneficent Friend (Kalyanamitta sans. Kalyanmitra)
At Savatthi. Sitting to one side. King Pasenadi of Kosala said to

the Lord (Buddha): "Here, venerable sir, while I was alone

in seclusion, the following reflection arose in my mind: 'The

Dhamma has been well expounded by the Lord (Buddha), and that

is for one with good friends, good companions, good comrades,

not for one with bad friends, bad companions, bad comrades.'" 243

[Buddha:]

"So it is, great king! So it is, great king! The Dhamma has been

well expounded by me, and that is for one with good friends,

good companions, good comrades, not for one with bad friends,

bad companions, bad comrades.

"On one occasion, great king, I was living among the Sakyans,

where there is a town of the Sakyans named Nagaraka. 244 Then

the bhikkhu Ananda approached me, paid homage to me, sat

down to one side, and said: 'Venerable sir, this is half of the holy life,

that is, good friendship, good companionship, good

comradeship.'

"When this was said, great king, I told the bhikkhu Ananda:

'Not so, Ananda! Not so, Ananda! This is the entire holy

life, Ananda, that is, good friendship, good companionship,

good comradeship. When a bhikkhu has a good friend, a good

companion, a good comrade, it is to be expected that he will

develop and cultivate the Noble Eightfold Path. And how,

Ananda, does a bhikkhu who has a good friend, a good

companion, a good comrade, develop and cultivate the Noble

Eightfold Path? Here, Ananda, a bhikkhu develops right view,

which is based upon seclusion, dispassion, and cessation,

maturing in release. He develops right intention ... right speech

. . . right action. . . right livelihood. . . right effort. . . right

mindfulness ... right concentration, which is based upon seclusion,

dispassion, and cessation, maturing in release. It is in this way,

Ananda, that a bhikkhu who has a good friend, a good companion, a good comrade, develops and cultivates the Noble

Eightfold Path.

"By the following method too, Ananda, it may be understood

how the entire holy life is good friendship, good companionship,

good comradeship: by relying upon me as a good

friend, Ananda, beings subject to birth are freed from birth;

beings subject to aging are freed from aging; beings subject to

illness are freed from illness; beings subject to death are freed

from death; beings subject to sorrow, lamentation, pain, displeasure, and despair are freed from sorrow, lamentation, pain,

displeasure, and despair. By this method, Ananda, it may be

understood how the entire holy life is good friendship, good

companionship, good comradeship.'

"Therefore, great king, you should train yourself thus: 'I will

be one who has good friends, good companions, good comrades.' It is in such a way that you should train yourself.

"When, great king, you have good friends, good companions,

good comrades, [89] you should dwell with one thing for support: diligence in wholesome dhamma states.

"When, great king, you are dwelling diligently, with diligence

for support, your retinue of harem women will think thus: 'The

king dwells diligently, with diligence for support. Come now,

let us also dwell diligently, with diligence for support.'

"When, great king, you are dwelling diligently, with diligence

for support, your retinue of khattiya vassals will think thus ...

your troops will think thus ...

your subjects in town and countryside will think thus:

'The king dwells diligently, with

diligence for support. Come now, let us also dwell diligently,

with diligence for support.'

"When, great king, you are dwelling diligently, with diligence

for support, you yourself will be guarded and protected, your

retinue of harem women will be guarded and protected, your

treasury and storehouse will be guarded and protected.

"For one who desires lofty riches; Following in succession.

The wise praise diligence,In doing deeds of merit,

The diligent is the wise person; Secures both kinds of good;

The good visible in this very life;And the good of the future life;

The steadfast one, by attaining the good; Is called a person of wisdom."

130 Childless (1) (sans. Aputtaka1)
At Savatthi. Then King Pasenadi of Kosala approached the

Lord (Buddha), paid homage to him, and sat down to one side. The

Lord (Buddha) then said to him: "Where are you coming from,

great king, in the middle of the day?"

"Here, venerable sir, a financier householder in Savatthi has

died. I have come after conveying his heirless fortune to the

palace, as he died intestate. 245 There were eighty lakhs of gold,

[90] not to speak of silver, and yet, venerable sir, that financier

householder's meals were like this: he ate red rice along with

sour gruel. His clothes were like this: he wore a three-piece

hempen garment. His vehicle was like this: he went about

in a dilapidated little cart with a leaf awning." 246

"So it is, great king! So it is, great king! When an inferior man

gains abundant wealth, he does not make himself happy and

pleased, nor does he make his mother and father happy and

pleased, nor his wife and children, nor his slaves, workers, and

servants, nor his friends and colleagues; nor does he establish an

offering for ascetics and brahmins, one leading upwards, of

heavenly fruit, resulting in happiness, conducive to heaven.

Because his wealth is not being used properly, kings take it away,

or thieves take it away, or fire burns it, or water carries it away,

or unloved heirs take it. Such being the case, great king, that

wealth, not being used properly, goes to waste, not to utilization.

"Suppose, great king, in a place uninhabited by human

beings, there was a lotus pond with clear, cool, sweet, clean

water, with good fords, delightful; but no people would

take that water, or drink it, or bathe in it, or use it for any purpose

In such a case, great king, that water, not being used properly

would go to waste, not to utilization. So too, great king, when an

inferior man gains abundant wealth ... that wealth, not being

used properly, goes to waste, not to utilization.

"But, great king, when a superior man gains abundant wealth,

he makes himself happy and pleased, and he makes his mother

and father happy and pleased, and his wife and children, and

his slaves, workers, and servants, and his friends and colleagues;

and he establishes an offering for ascetics and brahmins,

one leading upwards, of heavenly fruit, resulting in happiness,

conducive to heaven. Because his wealth is being used properly,

kings do not take it away, thieves do not take it away, fire

does not burn it, water does not carry it away, and unloved

heirs do not take it. Such being the case, great king, that wealth,

being used properly, goes to utilization, not to waste.

"Suppose, great king, not far from a village or a town, there

was a lotus pond with clear, cool, sweet, clean water, with good

fords, delightful; and people would take that water, and drink

it, and bathe in it, and use it for their purposes. In such a case,

great king, that water, being used properly, would go to utilization, not to waste. So too, great king, when a superior man gains

abundant wealth ... that wealth, being used properly,

goes to utilization, not to waste.

"As cool water in a desolate place

Evaporates without being drunk.

So when a scoundrel acquires wealth

He neither enjoys himself nor gives.

"But when the wise man obtains wealth

He enjoys himself and does his duty.

Having supported his kin, free from blame.

That noble man goes to a heavenly state."

131. Childless (2) (sans. Aputtaka2)
Then King Pasenadi of Kosala approached the

Lord (Buddha), paid homage to him, and sat down to one side. The

Lord (Buddha) then said to him: "Where are you coming from,

great king, in the middle of the day?"

"Here, venerable sir, a financier householder in Savatthi has

died. I have come after conveying his heirless fortune to the

palace, as he died intestate. There were hundred lakhs of gold,

[90] not to speak of silver, and yet, venerable sir, that financier

householder's meals were like this: he ate red rice along with

sour gruel. His clothes were like this: he wore a three-piece

hempen garment. His vehicle was like this: he went about

in a dilapidated little cart with a leaf awning."

"So it is, great king! So it is, great king! Once in the past, great

king, that financier householder provided a paccekabuddha

named Tagarasikhi with almsfood. Having said, 'Give alms to

the ascetic', he rose from his seat and departed. But after giving,

he later felt regret and thought: 'It would have been better if the

slaves or workers had eaten that almsfood!' Moreover, he

murdered his brother's only son for the sake of his fortune. 247

"Because that financier householder provided the

paccekabuddha Tagarasikhi with almsfood,as a result of that

kamma he was reborn seven times in a good destination, in the

heavenly world. As a residual result of that same kamma, he

obtained the position of financier seven times in this same city

of Savatthi. But because that financier householder later felt

regret about giving, as a result of that kamma his mind did not

incline to the enjoyment of excellent food, excellent clothing,

and excellent vehicles, nor to the enjoyment of excellent items

among the five cords of sensual pleasure. And because that

financier householder murdered his brother's only son for the sake

of his fortune, as a result of that kamma he was tormented in

hell for many years, for many hundreds of years, for many thousands of years, for many hundreds of thousands of years. As a

residual result of that same kamma, he has furnished the royal

treasury with this seventh heirless fortune.

"The old merit of that financier householder has been utterly

exhausted, and he had not accumulated any fresh merit.

But today, great king, the financier householder is being roasted

in the Great Roruva Hell." 248

[King:]"So, venerable sir, that financier householder has been reborn

in the Great Roruva Hell?"

[Buddha:] "Yes, great king, that financier householder has been reborn in

the Great Roruva Hell.

"Grain, wealth, silver, gold; Or whatever other possessions there are,

Slaves, workers, messengers, And those who live as one's dependants:

Without taking anything one must go; Everything must be left behind

"But what one has done by body; Or by speech or mind

This is what is truly one's own; This one takes when one goes;

This is what follows one along; Like a shadow that never departs.

"Therefore one should do what is good; as a collection for the future life.

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

III. The Third Subchapter
(The Kosalan Pentad)

132. Persons (Puggala)
At Savatthi. Then King Pasenadi of Kosala approached the

Lord (Buddha), paid homage to him, and sat down to one side. The

Lord (Buddha) then said to him:

"Great king, there are these four kinds of persons found existing

in the world. What four? The one heading from darkness to

darkness, the one heading from darkness to light, the one heading

from light to darkness, the one heading from light to light. 249

"And how, great king, is a person one heading from darkness

to darkness? Here some person has been reborn in a low family

— a family of candalas, bamboo workers, hunters, Cart makers,

or flower-scavengers — a poor family in which there is little food

and drink and which subsists with difficulty, one where

food and clothing are obtained with difficulty; and he is ugly,

unsightly, deformed, chronically ill — purblind or cripple-handed

or lame or paralyzed. 250 He is not one who gains food, drink,

clothing, and vehicles; garlands, scents, and unguents; bedding,

housing, and lighting. He engages in misconduct of body,

speech, and mind. Having done so, with the breakup of the

body, after death, he is reborn in the plane of misery, in a

bad destination, in the nether world, in hell.

"Suppose, great king, a man would go from darkness to darkness,

or from gloom to gloom, or from stain to stain: this person,

I say, is exactly similar. It is in this way, great king, that a person

is one heading from darkness to darkness.

"And how, great king, is a person one heading from darkness

to light? Here some person has been reborn in a low family ...

one where food and clothing are obtained with difficulty; and he

is ugly ... or paralyzed. He is not one who gains food ... and

lighting. He engages in good conduct of body, speech, and

mind. Having done so, with the breakup of the body, after

death, he is reborn in a good destination, in a heavenly world.

"Suppose, great king, a man would climb from the ground on

to a palanquin, or from a palanquin on to horseback, or

from horseback to an elephant mount, or from an elephant

mount to a mansion: this person, I say, is exactly similar. It is in

this way, great king, that a person is one heading from darkness

to light.

"And how, great king, is a person one heading from light to

darkness? Here some person has been reborn in a high family,

an affluent khattiya family, an affluent brahmin family, or an

affluent householder family — one which is rich, with great

wealth and property, [95] with abundant gold and silver, abundant

treasures and commodities, abundant wealth and grain;

and he is handsome, attractive, graceful, possessing supreme

beauty of complexion. He is one who gains food, drink, clothing,

and vehicles; garlands, scents, and unguents; bedding,

housing, and lighting. He engages in misconduct of body,

speech, and mind. Having done so, with the breakup of the

body, after death, he is reborn in the plane of misery, in a bad

destination, in the nether world, in hell.

"Suppose, great king, a man would descend from a mansion

to an elephant mount, or from an elephant mount to horseback,

or from horseback to a palanquin, or from a palanquin to the

ground, or from the ground to underground darkness: this person, I say, is exactly similar. It is in this way, great king, that a

person is one heading from light to darkness.

"And how, great king, is a person one heading from light to

light? Here some person has been reborn in a high family ...

with abundant wealth and grain; and he is handsome, attractive,

graceful, possessing supreme beauty of complexion. He is one

who gains food. . . and lighting. He engages in good conduct of

body, speech, and mind. Having done so, with the breakup of

the body, after death, he is reborn in a good destination, in a

heavenly world.

"Suppose, great king, a man would cross over from palanquin

to palanquin, or from horseback to horseback, or from elephant

mount to elephant mount, or from mansion to mansion: this

person, I say, is exactly similar. It is in this way, great king, that

a person is one heading from light to light.

"These, great king, are the four kinds of persons found existing in the world.

(i) "The person, O king, who is poor; Lacking in faith, stingy.

miserly, with bad intentions; Wrong in views, disrespectful,

Who abuses and reviles ascetics, Brahmins, and other mendicants;

A nihilist, a scoffer, who hinders Another giving food to beggars:

When such a person dies,

O lord of the people, He goes

To the terrible hell; Heading from darkness to darkness.

(ii) "The person, O king, who is poor; endowed with faith, generous.

One who gives, with best intentions, A person with unscattered mind

Who rises up and venerates ascetics; Brahmins, and other mendicants;

One who trains in righteous conduct; Who hinders none giving food to beggars.

When such a person dies, O king,

He goes, lord of the people.

To the triple heaven; Heading from darkness to light.

(iii) "The person, O king, who is rich; Lacking in faith, stingy.

miserly, with sinful intentions; Wrong in views, disrespectful,

Who abuses and reviles ascetics; Brahmins, and other mendicants;

A nihilist, a scoffer, who hinders others doing donation of food

When such a person dies, O king.

He goes, lord of the people.

To the terrible hell; Heading from light to darkness.

(iv) "The person, O king, who is rich; Endowed with faith, generous.

One who gives, with best intentions, A person with unscattered mind

Who rises up and venerates ascetics; brahmins, and other mendicants;

One who trains in righteous conduct; Who hinders none giving donation of food

When such a person dies, O king

He goes, lord of the people.

To the triple heaven, Heading from light to light."

133. Grandmother (Ayyika)
At Savatthi. Then, in the middle of the day. King Pasenadi of

Kosala approached the Lord (Buddha).... The Lord (Buddha) said to

him as he was sitting to one side: [97] "Where are you coming

from, great king, in the middle of the day?"

"Venerable sir, my grandmother has died. She was old, aged,

burdened with years, advanced in life, come to the last stage,

120 years from birth. Venerable sir, my grandmother was dear

and beloved to me. If, venerable sir, by means of the elephant

gem I could have redeemed her from death, I would have given

away even the elephant-gem so that she would not have died. 251

If by means of the horse-gem I could have redeemed her from

death ... If by a prize village I could have redeemed her from

death ... If by means of the country I could have redeemed her

from death, I would have given away even the country so that

she would not have died." [Buddha:]"All beings, great king, are

subject to death, terminate in death, and cannot

escape death." [King:] "It is wonderful, venerable sir!

It is amazing, venerable sir! How well this has been stated by

the Lord (Buddha): 'All beings, great king, are subject to death,

terminate in death, and cannot escape death."

[Buddha:]

"So it is, great king! So it is, great king! All beings, great king,

are subject to death, terminate in death, and cannot escape

death. Just as all the potter's vessels, whether unbaked or

baked, are subject to a breakup, terminate in their breakup, and

cannot escape their breakup, so all beings are subject to death,

terminate in death, and cannot escape death.

"All beings will die; For life ends in death.

They will fare according to their deeds;Reaping the fruits of their merit and evil:

The doers of evil go to hell;The doers of merit to a happy realm.

"Therefore one should do what is good; As a collection for the future life.

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

134 World (Loka)
At Savatthi. Sitting to one side. King Pasenadi of Kosala said to

the Lord (Buddha): "Venerable sir, how many things are there in

the world which, when they arise, arise for one's harm, suffering,

and discomfort?" 252 [Buddha:] "There are, great king, three things in the world which, when

they arise, arise for one's harm, suffering, and discomfort. What

are the three? Greed, hatred, and delusion. These are the three

things in the world which, when they arise, arise for one's harm,

suffering, and discomfort.

"Greed, hatred, and delusion; Arisen from within oneself.

Injure the person of evil mind; As its own fruit destroys the reed."

135 Archery (Issatta)
At Savatthi. Sitting to one side. King Pasenadi of Kosala said to

the Lord (Buddha): “Venerable sir, where should a gift be given?" 253

[Buddha:] "Wherever one's mind has confidence, great king." 254

[King:] "But, venerable sir, where does what is given become of great fruit?"

[Buddha:] "This is one question, great king, 'Where should a gift be

given?' and this another, 'Where does what is given become of

great fruit?' What is given to one who is virtuous, great king, is

of great fruit, not so what is given to an immoral person. Now

then, great king, I will question you about this same point.

Answer as you see fit. What do you think, great king? Suppose

you are at war and a battle is about to take place. Then a

khattiya youth would arrive, one who is untrained, unskilful,

unpractised, inexperienced, timid, petrified, frightened,

quick to flee. Would you employ that man, and would you have

any use for such a man?" [King:] "Surely not, venerable sir."

[Buddha:] "Then a brahmin youth would arrive ... a vessa youth ... a

sudda youth ... who is untrained ... quick to flee. Would you

employ that man, and would you have any use for such a man?"

[king:] "Surely not, venerable sir."

[Buddha:] "What do you think, great king? Suppose you are at war and a

battle is about to take place. Then a khattiya youth would arrive,

one who is well trained, skillful, practised, experienced, brave, courageous, bold, ready to stand his place. Would you employ that

man, and would you have any use for such a man?"

[King:] "Surely I would, venerable sir."

[Buddha:] "Then a brahmin youth would arrive ... a vessa youth ... a

sudda youth ... who is trained ... ready to stand his place.

Would you employ that man, and would you have any use for

such a man?"

[King:] "Surely I would, venerable sir."

[Buddha:] "So too, great king, when a person has gone forth from the

household life into homelessness, no matter from what clan, if

he has abandoned five factors and possesses five factors, then

what is given to him is of great fruit. What five factors have

been abandoned? Sensual desire has been abandoned; ill will

has been abandoned; sloth and torpor have been abandoned;

restlessness and remorse have been abandoned; doubt has been

abandoned. What five factors does he possess? He possesses the

aggregate of virtue of one beyond training, the aggregate of

concentration of one beyond training, the aggregate of wisdom of

one beyond training, [100] the aggregate of liberation of one

beyond training, the aggregate of the knowledge and vision of

liberation of one beyond training. He possesses these five factors. Thus what is given to one who has abandoned five factors

and who possesses five factors is of great fruit. 255

"As a king intent on waging war ; Would employ a youth skilled with the bow.

One endowed with strength and vigour; But not the coward on account of his birth

So even though he be of low birth, One should honour the person of noble conduct,

The sagely man in whom are established, The virtues of patience and gentleness. 256

"One should build delightful hermitages; And invite the learned to dwell in them;

One should build water tanks in the forest; And causeways over rough terrain.

"Give food and drink and things to eat, Clothing to wear and beds and seats.

Gve with a confident heart ; To those awakened with insight meditation

"For as the rain-cloud, thundering; Wreathed in lightning, with a hundred crests.

Pours down its rain upon the earth; Flooding both the plain and valley

So the wise man, faithful, learned; Having had a meal prepared.

Satisfies with food and drink; The mendicants who live on alms.

Rejoicing, he distributes gifts; And proclaims, 'Give, give.'

"For that is his thundering; Like the sky when it rains.

That shower of merit, so vast; Will pour down on the giver."

136 Mountain Like (Pabbatupama)
At Savatthi. Then, in the middle of the day. King Pasenadi of

Kosala approached the Lord (Buddha).... The Lord (Buddha)

said to him as he was sitting to one side: "Now where are you

coming from, great king, in the middle of the day?"

[King:] "Just now, venerable sir, I have been engaged in those affairs

of kingship typical for head-anointed khattiya kings, who are

intoxicated with the intoxication of sovereignty, who are

obsessed by greed for sensual pleasures, who have attained stable

control in their country, and who rule having conquered a great

sphere of territory on earth." 257

[Buddha:] "What do you think, great king? Here, a man would

come to you from the east, one who is trustworthy and reliable;

having approached, he would tell you: 'For sure, great king, you

should know this: I am coming from the east, and there I saw a

great mountain high as the clouds coming this way, crushing all

living beings. Do whatever you think should be done, great

king.' Then a second man would come to you from the west. ..

Then a third man would come to you from the north ...

... Then a fourth man would come to you from the south, one

who is trustworthy and reliable; having approached, he would

tell you: 'For sure, great king, you should know this: I am coming from the south, and there I saw a great mountain high as the

clouds coming this way, crushing all living beings. Do whatever

you think should be done, great king. If, great king, such a great

peril should arise, such a terrible destruction of human life, the

human state being so difficult to obtain, what should be done?"

[King:] "If, venerable sir, such a great peril should arise, such a terrible

destruction of human life, the human state being so difficult to

obtain, what else should be done but to live by the Dhamma, to

live righteously, and to do wholesome and meritorious deeds?" 258

[Buddha:] "I inform you, great king, I announce to you, great king: aging

and death are rolling in on you. When aging and death are

rolling in on you, great king, what should be done?"

[King:] "As aging and death are rolling in on me, venerable sir, what

else should be done but to live by the Dhamma, to live

righteously, and to do wholesome and meritorious deeds?

"There are, venerable sir, elephant battles [fought by]

head anointed khattiya kings, who are intoxicated with the intoxication

of sovereignty, who are obsessed by greed for sensual

pleasures, who have attained stable control in their country, and

who rule having conquered a great sphere of territory on earth;

but there is no place for those elephant battles, no scope for

them, when aging and death are rolling in. 259 There are,

venerable sir, cavalry battles [fought by] head-anointed khattiya kings

... There are chariot battles ... infantry battles ... [102] but there

is no place for those infantry battles, no scope for them, when

aging and death are rolling in. In this royal court, venerable sir,

there are counsellors who, when the enemies arrive, are capable

of dividing them by subterfuge; but there is no place for those

battles of subterfuge, no scope for them, when aging and death

are rolling in. In this royal court, venerable sir, there exists

abundant bullion and gold stored in vaults and depositories, and

with such wealth we are capable of mollifying the enemies

when they come; but there is no place for those battles of wealth,

no scope for them, when aging and death are rolling in. As

aging and death are rolling in on me, venerable sir, what else

should be done but to live by the Dhamma, to live righteously,

and to do wholesome and meritorious deeds?"

[Buddha:]"So it is, great king! So it is, great king! As aging and death are

rolling in on you, what else should be done but to live by the

Dhamma, to live righteously, and to do wholesome and meritorious deeds?"

This is what the Lord (Buddha) said. Having said this, the

Fortunate One, the Teacher, further said this:

"Just as mountains of solid rock; Massive, reaching to the sky.

Might draw together from all sides; Crushing all in the four quarters

So aging and death come; Rolling over living beings

Khattiyas, brahmins, vessas, suddas; Candalas and scavengers:

They spare none along the way; But come crushing everything.

"There's no ground there for elephant troops; For chariot troops and infantry.

One can't defeat them by subterfuge;Or buy them off by means of wealth.

"Therefore a person of wisdom here; Out of regard for his own good.

Steadfast, should settle faith; In the Buddha, Dhamma, and Sangha.

"When one conducts oneself by Dhamma; With body, speech, and mind.

They praise one here in the present life; And after death one rejoices in heaven."

Chapter 4. Marasamyutta
(Connected Discourses with Mara the deathlord)

137. Austere Practice (Tapokamma sans. Tapo-karma)
Thus have I heard. On one occasion the Lord (Buddha) was

dwelling at Uruvela on the bank of the river Neranjara at the

foot of the Goatherd's Banyan Tree just after he had become

fully enlightened. 260 Then, while the Lord (Buddha) was alone in

seclusion, a reflection arose in his mind thus: "I am indeed freed

from that gruelling asceticism! It is good indeed that I am freed

from that useless gruelling asceticism! It is good that, steady and

mindful, I have attained enlightenment!" 261

Then Mara the Evil One, having known with his own mind

the reflection in the Lord (Buddha)'s mind, approached the Lord (Buddha)

and addressed him in verse:

"Having deviated from the austere practice; By which men purify themselves.

Being impure, you think you're pure; You have missed the path to purity." 262

Then the Lord (Buddha), having understood, "This is Mara the

Evil One," replied to him in verses:

"Having known as useless any austerity; Aimed at the immortal state, 263

That all such penances are futile; Like oars and rudder on dry land, 264

Virtue, concentration, and wisdom; By developing the path to enlightenment

I have attained supreme purity; You're defeated. End-maker!" 265

Then Mara the Evil One, realizing, "The Lord (Buddha) knows

me, the Fortunate One knows me," sad and disappointed,

disappeared right there.

138. The King Elephant (Hatthirajavanna sans. Hasti-raj-varna)
Thus have I heard. On one occasion the Lord (Buddha) was

dwelling at Uruvela on the bank of the river Neranjara at the

foot of the Goatherd's Banyan Tree just after he had become

fully enlightened. Now on that occasion the Blessed

One was sitting out in the open air in the thick darkness of the

night while it was drizzling. 266

Then Mara the Evil One, wishing to arouse fear, trepidation,

and terror in the Lord (Buddha), manifested himself in the form of

a giant king elephant and approached the Lord (Buddha). His head

was like a huge block of steatite; his tusks were like pure silver;

his trunk was like a huge plough pole.

Then the Lord (Buddha), having understood, "This is Mara the

Evil One," addressed him in verse:

"You've wandered through the long course; Creating beautiful and hideous shapes.

Enough, Evil One, with that trick of yours; You're defeated. End-maker!" 267

Then Mara the Evil One, realizing, "The Lord (Buddha) knows

me, the Fortunate One knows me," sad and disappointed,

disappeared right there.

3 (3) Beautiful (Subha sans. Shubh)
While dwelling at Uruvela. Now on that occasion the

Lord (Buddha) was sitting out in the open air in the thick darkness

of the night while it was drizzling. Then Mara the Evil One,

wishing to arouse fear, trepidation, and terror in the Lord (Buddha),

approached the Lord (Buddha) and, not far from him,

displayed diverse lustrous shapes, both beautiful and hideous.

Then the Lord (Buddha), having understood, "This is Mara the

Evil One," addressed him in verses:

"You've wandered on through the long course; Creating beautiful and hideous shapes.

Enough, Evil One, with that trick of yours; You're defeated. End-maker!

"Those who are well restrained; In body, speech, and mind.

Do not come under Mara's control; Nor become Mara's henchmen." 268

Then Mara the Evil One. . . disappeared right there. [105]

140 Mara's Snare (1) (Marapasa1 sans. Maar-pash)
Thus have I heard. On one occasion the Lord (Buddha) was

dwelling at Baranasi in the Deer Park at Isipatana. There the

Lord (Buddha) addressed the bhikkhus thus: "Bhikkhus!" 269

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

this:

"Bhikkhus, by careful attention, by careful right striving, I

have arrived at unsurpassed liberation, I have realized

unsurpassed liberation. You too, bhikkhus, by careful attention, by

careful right striving, must arrive at unsurpassed liberation,

must realize unsurpassed liberation." 270

Then Mara the Evil One approached the Lord (Buddha) and

addressed him in verse: 271

"You are bound by Mara's snare; Both celestial and human;

You are bound by Mara's bondage;You won't escape me, ascetic!" 272

[The Lord (Buddha):]

"I am freed from Mara's snare; Both celestial and human;

I am freed from Mara's bondage; You're defeated. End-maker!"

Then Mara the Evil One. . . disappeared right there.

141. Mara's Snare (2) (Marapasa2 sans. Maar-pash)
Thus have I heard. On one occasion the Lord (Buddha) was

dwelling at Baranasi in the Deer Park at Isipatana. There the Blessed

One addressed the bhikkhus thus: "Bhikkhus!"

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

this:

"Bhikkhus, I am freed from all snares, both celestial and

human. You too, bhikkhus, are freed from all snares, both celestial

and human. Wander forth, O bhikkhus, for the welfare of

the multitude, for the happiness of the multitude, out of

compassion for the world, for the good, welfare, and happiness of

devas and humans. Let not two go the same way. Teach, O

bhikkhus, the Dhamma that is good in the beginning, good in

the middle, good in the end, with the right meaning and

phrasing. Reveal the perfectly complete and purified holy life. There

are beings with little dust in their eyes who are falling away

because they do not hear the Dhamma. There will be those

who will understand the Dhamma. I too, bhikkhus, will go to

Senanigama in Uruvela in order to teach the Dhamma." 273

Then Mara the Evil One approached the Lord (Buddha) and

addressed him in verse: 274

"You are bound by all the snares; Both celestial and human;

You are bound by the great bondage; You won't escape me, ascetic!"

[The Lord (Buddha):]

"I am freed from all the snares; Both celestial and human;

I am freed from the great bondage; You're defeated. End-maker!"

Then Mara the Evil One. . . disappeared right there.

142. Serpent (Sappa sans. Sarp)
Thus have I heard. On one occasion the Lord (Buddha) was dwelling

at Rajagaha in the Bamboo Grove, the Squirrel Sanctuary.

Now on that occasion the Lord (Buddha) was sitting out in the

open in the thick darkness of the night while it was drizzling.

Then Mara the Evil One. . . manifested himself in the form of a

giant king serpent and approached the Lord (Buddha). Its

body was like a huge boat made from a single tree trunk; its

hood, like a large brewer's sieve; its eyes, like the large bronze

dishes of Kosala; its tongue darting out from its mouth, like

flashes of lightning emitted when the sky thunders; the sound of

its breathing in and out, like the sound of a smith's bellows filling

with air.

Then the Lord (Buddha), having understood, “This is Mara the

Evil One," addressed Mara the Evil One in verses:

"He who resorts to empty huts for lodging

He is the sage, self-controlled.

He should live there, having relinquished all;

That is proper for one like him. 275

"Though many creatures crawl about,

Many terrors, flies, serpents,

he stirs not a hair because of them

gone to his empty hut, he is a great sage

[Buddha:]

"Though the sky might split, the earth quake.

And all creatures be stricken with terror.

Though men brandish a dart at their breast,

The enlightened take no shelter in acquisitions." 276

Then Mara the Evil One. . . disappeared right there.

7 (7) Sleep (Supati sans. Sushupti)
On one occasion the Lord (Buddha) was dwelling at Rajagaha in

the Bamboo Grove, the Squirrel Sanctuary. Then, when the night

was fading, the Lord (Buddha), having spent much of the night

walking back and forth in the open, washed his feet, entered his

dwelling, and lay down on his right side in the lion's posture,

with one leg overlapping the other, mindful and clearly comprehending, having attended to the idea of rising.

Then Mara the Evil One approached the Lord (Buddha) and

addressed him in verse:

"What, you sleep? Why do you sleep?

What's this, you sleep like a unfortunate? 277

you sleep in empty hut

What's this, you sleep when the sun has risen?"

[The Lord (Buddha):]

"Within him craving no longer lurks.

Entangling and binding, to lead him anywhere;

With the destruction of all acquisitions

The Awakened One sleeps,

Why should this concern you, Mara?" 278

Then Mara the Evil One. . . disappeared right there.

144. Delights (Nandati sans. Anandati)
Thus have I heard. On one occasion the Lord (Buddha) was

dwelling at Savatthi in Jeta's Grove, Anathapindika's Park.

Then Mara the Evil One approached the Lord (Buddha) and

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."

[The Lord (Buddha):]

"One who has sons sorrows over sons; One with cattle sorrows over cattle.

Acquisitions truly are a man's sorrow; Without acquisitions one does not sorrow."

Then Mara the Evil One. . . disappeared right there.

145 Life Span (1) (Ayu1)
Thus have I heard. On one occasion the Lord (Buddha) was dwelling

at Rajagaha in the Bamboo Grove, the Squirrel Sanctuary. There

the Lord (Buddha) addressed the bhikkhus thus: "Bhikkhus!"

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

this:

"Bhikkhus, this life span of human beings is short. One has to

go on to the future life. One should do what is wholesome and

lead the holy life; for one who has taken birth there is no avoiding

death. One who lives long, bhikkhus, lives a hundred years

or a little longer."

Then Mara the Evil One approached the Lord (Buddha) and

addressed him in verse:

"Long is the life span of human beings; The good man should not disdain it.

One should live like a milk-sucking baby;[till] Death has not made its arrival." 279

[The Lord (Buddha):]

"Short is the life span of human beings; The good man should disdain it.

One should live like one with head aflame; There is no avoiding Death's arrival."

Then Mara the Evil One. . . disappeared right there.

146 Life Span (2) (Ayu2)
(Opening as in preceding sutta:)

Then Mara the Evil One approached the Lord (Buddha) and

addressed him in verse:

"The days and nights do not fly by; Life does not come to a stop.

The life span of mortals rolls along; Like the chariot's felly round the hub." 280

[The Lord (Buddha):]

"The days and nights go flying by; Life comes to a stop.

The life span of mortals is depleted; Like the water in rivulets."

Then Mara the Evil One. . . disappeared right there.

2. The Second Subchapter
(Rulership)

147. The Boulder (Pasana)
On one occasion the Lord (Buddha) was dwelling at Rajagaha on

Mount Vulture Peak. Now on that occasion the Lord (Buddha) was

sitting out in the open in the thick darkness of the night while it

was drizzling. Then Mara the Evil One, wishing to arouse

fear, trepidation, and terror in the Lord (Buddha), shattered a number

of huge boulders not far away from him.

Then the Lord (Buddha), having understood, "This is Mara the

Evil One," addressed Mara the Evil One in verse:

467 "Even if you make this Vulture Peak; Quake all over in its entirety.

The enlightened are not perturbed; For they are are fully liberated."

Then Mara the Evil One, realizing, "The Lord (Buddha) knows

me, the Fortunate One knows me," sad and disappointed,

disappeared right there.

148. Lion (Kinnusiha)
On one occasion the Lord (Buddha) was dwelling at Savatthi in

Jeta's Grove, Anathapindika's Park. Now on that occasion the

Lord (Buddha) was teaching the Dhamma while surrounded by a

large assembly.

Then it occurred to Mara the Evil One: "This ascetic Gotama is

teaching the Dhamma while surrounded by a large assembly.

Let me approach the ascetic Gotama in order to confound them." 281

Then Mara the Evil One approached the Lord (Buddha) and

addressed him in verse:

"Why now do you roar like a lion; Confident in the assembly?

For there is one who's a match for you; So why think yourself the victor?"

[The Lord (Buddha):]

"The great heroes roar their lion's roar; Confident in the assemblies

The Tathagatas endowed with the powers; Have crossed over attachment to the world." 282

Then Mara the Evil One, realizing, "The Lord (Buddha) knows

me, the Fortunate One knows me," sad and disappointed,

disappeared right there.

149. The 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.

Severe pains assailed the Lord (Buddha) — bodily feelings that were

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

But the Lord (Buddha) endured them, mindful and clearly

comprehending, without becoming distressed. Then the Blessed

One 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. 283

Then Mara the Evil One approached the Lord (Buddha) and

addressed him in verse:

"Do you lie down in a daze or drunk on poetry?

Don't you have sufficient goals to meet?

Alone in a secluded lodging

Why do you sleep with a drowsy face?" 284

[The Lord (Buddha):]

"I do not lie in a daze or drunk on poetry;

Having reached the goal, I am rid of sorrow.

Alone in a secluded lodging

I lie down full of compassion for all beings.

"Even those with a dart stuck in the breast

Piercing their heart moment by moment

Even these here, stricken, get to sleep;

So why should I not get to sleep; When my dart has been drawn out? 285

"I do not lie awake in dread;Nor am I afraid to sleep.

The nights and days do not afflict me,

I see for myself no decline in the world.

Therefore I can sleep in peace.

Full of compassion for all beings."

Then Mara the Evil One, realizing, "The Lord (Buddha) knows

me, the Fortunate One knows me," sad and disappointed,

disappeared right there.

14 (4) Suitable (Patirupa)
On one occasion the Lord (Buddha) was dwelling among the

Kosalans at the brahmin village of Ekasala. Now on that

occasion the Lord (Buddha) was teaching the Dhamma surrounded by

a large assembly of laypeople.

Then it occurred to Mara the Evil One: "This ascetic Gotama is

teaching the Dhamma while surrounded by a large assembly of

laypeople. Let me approach the ascetic Gotama in order

to confound them."

Then Mara the Evil One approached the Lord (Buddha) and

addressed him in verse:

"This is not suitable for you; That you instruct others.

When so engaged don't get caught; In attraction and repulsion[of world]." 286

[The Lord (Buddha):]

"Compassionate for their welfare;The Buddha instructs others.

The Tathagata is fully released; from attraction and repulsion[of world]."

Then Mara the Evil One, realizing, "The Lord (Buddha) knows

me, the Fortunate One knows me," sad and disappointed,

disappeared right there.

151. Mental (Manas)
Thus have I heard. On one occasion the Lord (Buddha) was

dwelling at Savatthi in Jeta's Grove, Anathapindika's Park. Then

Mara the Evil One approached the Lord (Buddha) and addressed

him in verse: 287

476 “There is a snare moving in the sky; Something mental which moves about 288

By means of which I'll catch you yet; You won't escape me, ascetic!"

[The Lord (Buddha):]

"Forms, sounds, tastes, odours;And delightful tactile objects

Desire for these has vanished in me; You're defeated. End-maker!"

Then Mara the Evil One, realizing, "The Lord (Buddha) knows

me, the Fortunate One knows me," sad and disappointed,

disappeared right there.

152. Almsbowls (Patta sans. Patra)
At Savatthi. Now on that occasion the Lord (Buddha) was instructing,

exhorting, inspiring, and gladdening the bhikkhus with a

Dhamma talk concerning the five aggregates subject to clinging.

And those bhikkhus were listening to the Dhamma with eager

ears, attending to it as a matter of vital concern, applying their

whole minds to it.

Then it occurred to Mara the Evil One: "This ascetic Gotama is

instructing, exhorting, inspiring, and gladdening the bhikkhus

... who are applying their whole minds to it. Let me

approach the ascetic Gotama in order to confound them."

Now on that occasion a number of almsbowls had been put

out in the open. Then Mara the Evil One manifested himself in

the form of an ox and approached those almsbowls. Then one

bhikkhu said to another: "Bhikkhu, bhikkhu! That ox may break

the almsbowls." When this was said, the Lord (Buddha) said to

that bhikkhu: "That is not an ox, bhikkhu. That is Mara the Evil

One, who has come here in order to confound you."

Then the Lord (Buddha), having understood, “This is Mara the

Evil One," addressed Mara the Evil One in verses:

"Form, feeling, and perception; Consciousness, and formations

'I am not this, this isn't mine'; Thus one is detached from it. 289

"Though they seek him everywhere; Mara and his army do not find him

The one thus detached, secure; Who has gone beyond all fetters." 290

Then Mara the Evil One. . . disappeared right there.

153. Six Bases for Contact (Chaphassayatana sans. Chah-sparsh-ayatana)
On one occasion the Lord (Buddha) was dwelling at Vesali in the

Great Wood in the Hall with the Peaked Roof. [113] Now on that

occasion the Lord (Buddha) was instructing, exhorting, inspiring,

and gladdening the bhikkhus with a Dhamma talk concerning

the six bases for contact. And those bhikkhus were listening to

the Dhamma with eager ears, attending to it as a matter of vital

concern, applying their whole minds to it.

Then it occurred to Mara the Evil One: "This ascetic Gotama is

instructing, exhorting, inspiring, and gladdening the bhikkhus

... who are applying their whole minds to it. Let me approach

the ascetic Gotama in order to confound them."

Then Mara the Evil One approached the Lord (Buddha) and, not

far from him, made a loud noise, frightful and terrifying, as

though the earth were splitting open. 291 Then one bhikkhu said

to another: "Bhikkhu, bhikkhu! It seems as though the earth is

splitting open." When this was said, the Lord (Buddha) said to that

bhikkhu: "The earth is not splitting open, bhikkhu. That

is Mara the Evil One, who has come here in order to confound you."

Then the Lord (Buddha), having understood, "This is Mara the

Evil One," addressed Mara the Evil One in verses:

"Forms, sounds, tastes, odours; Tactiles, and all mental objects;

This is the terrible bait of the world; With which the world is infatuated.

"But when he has rightly transcended this; The mindful disciple of the Buddha

Having surmounted Mara's realm; Shines radiantly like the sun." 292

Then Mara the Evil One. . . disappeared right there.

154. Alms (Pinda)
On one occasion the Lord (Buddha) was dwelling among the

Magadhans at the brahmin village of Pancasala. Now on

that occasion the gift-festival of the young people was being

held at the brahmin village of Pancasala. 293 Then, in the

morning, the Lord (Buddha) dressed and, taking bowl and robe,

entered Pancasala for alms. Now on that occasion Mara the Evil

One had taken possession of the brahmin householders of

Pancasala, [inciting in them the thought,] "Don't let the ascetic

Gotama get alms."

Then the Lord (Buddha) left Pancasala with his bowl just as

cleanly washed as it was when he entered it for alms. Then Mara

the Evil One approached the Lord (Buddha) and said to him:

"Maybe you got alms, ascetic?"

[Buddha:]"Was it you. Evil One, who saw to it that I didn't get alms?"

[Mara:] "Then, venerable sir, let the Lord (Buddha) enter Pancasala a second time for alms. I will see to it that the Lord (Buddha) gets

alms." 294

[The Lord (Buddha):]

"You have produced demerit, Mara; Having assailed the Tathagata.

Do you really think, O Evil One; 'My evil does not ripen'?

"Happily indeed we live, We who own nothing at all.

We shall dwell feeding on rapture; Like the devas of Streaming Radiance." 295

Then Mara the Evil One, realizing, "The Lord (Buddha) knows

me, the Fortunate One knows me," sad and disappointed,

disappeared right there.

155. The Farmer (Kassaka sans. Krishak)
At Savatthi. Now on that occasion the Lord (Buddha) was instructing,

exhorting, inspiring, and gladdening the bhikkhus with a

Dhamma talk concerning Nibbana. And those bhikkhus were

listening to the Dhamma with eager ears, attending to it as a

matter of vital concern, applying their whole minds to it.

Then it occurred to Mara the Evil One: "This ascetic Gotama is

instructing, exhorting, inspiring, and gladdening the bhikkhus

... who are applying their whole minds to it. Let me approach

the ascetic Gotama in order to confound them." Then Mara the

Evil One manifested himself in the form of a farmer, carrying a

large plough on his shoulder, holding a long goad stick,

his hair dishevelled, wearing hempen garments, his feet

smeared with mud. He approached the Lord (Buddha) and said to

him: "Maybe you've seen oxen, ascetic?"

[Buddha:] "What are oxen to you. Evil One?"

[Mara:] "The eye is mine, ascetic, forms are mine, eye-contact and its

base of consciousness are mine. 296 Where can you go, ascetic, to

escape from me? The ear is mine, ascetic, sounds are mine ...

The nose is mine, ascetic, odours are mine ... The tongue is

mine, ascetic, tastes are mine. . . The body is mine, ascetic, tactile

objects are mine. . . The mind is mine, ascetic, mental phenomena are mine, mind-contact and its base of consciousness are

mine. Where can you go, ascetic, to escape from me?"

"The eye is yours. Evil One, forms are yours, eye-contact and

its base of consciousness are yours; but, Evil One, where there is

no eye, no forms, no eye-contact and its base of

consciousness — there is no place for you there. Evil One. 297 The ear

is yours. Evil One, sounds are yours, ear-contact and its base of

consciousness are yours; but. Evil One, where there is no ear, no

sounds, no ear-contact and its base of consciousness — there is no

place for you there. Evil One. The nose is yours, Evil One,

odours are yours, nose-contact and its base of consciousness are

yours; but. Evil One, where there is no nose, no odours, no nose

contact and its base of consciousness — there is no place for you

there, Evil One. The tongue is yours. Evil One, tastes are

yours, tongue-contact and its base of consciousness are yours;

but. Evil One, where there is no tongue, no tastes, no tonguecontact and its base of consciousness — there is no place for you

there, Evil One. The body is yours. Evil One, tactile objects are

yours, body-contact and its base of consciousness are yours; but,

Evil One, where there is no body, no tactile objects, no bodycontact and its base of consciousness — there is no place for you

there, Evil One. The mind is yours, Evil One, mental phenomena

are yours, mind-contact and its base of consciousness are yours;

but. Evil One, where there is no mind, no mental phenomena,

no mind-contact and its base of consciousness — there is no place

for you there. Evil One."

[Mara:]

"That of which they say 'It's mine,';And those who speak in terms of 'mine'

If your mind exists among these; You won't escape me, ascetic."

[Buddha:]

"That which they speak of is not mine;I'm not one of those who speak [of mine].

You should know thus, O Evil One;Even my path you will not see."

Then Mara the Evil One ... disappeared right there.

Rulership (Rajja)
On one occasion the Lord (Buddha) was dwelling among the

Kosalans in a small forest hut in the Himalayan region. Then,

when the Lord (Buddha) was alone in seclusion, a reflection arose

in his mind thus "Is it possible to exercise rulership righteously;

without killing and without instigating others to kill, without

confiscating and without instigating others to confiscate, without

sorrowing and without causing sorrow?" 298

Then Mara the Evil One, having known with his own mind

the reflection in the Lord (Buddha)'s mind, approached the Blessed

One and said to him: “Venerable sir, let the Lord (Buddha) exercise

rulership righteously: without killing and without instigating

others to kill, without confiscating and without instigating others

to confiscate, without sorrowing and without instigating others

to cause sorrow."

[Buddha:]

"But what do you see. Evil One, that you speak thus to me?"

[Mara:]

"Venerable sir, the Lord (Buddha) has developed and cultivated

the four bases for spiritual power, made them a vehicle, made

them a basis, stabilized them, exercised himself in them, and

fully perfected them. And, venerable sir, if the Lord (Buddha)

wishes, he need only resolve that the Himalayas, the king of

mountains, should become gold, and it would turn to gold." 299

[Buddha:]

"If there were a mountain made of gold; made entirely of solid gold.

Not double this would suffice for one;Having known this, fare evenly. 300

"How could a person incline to sensual pleasures

Who has seen the source whence suffering springs?

Having known acquisition as a tie in the world,

A person should train for its removal." 301

Then Mara the Evil One, realizing, "The Lord (Buddha) knows

me, the Fortunate One knows me," sad and disappointed, disappeared right there.

3. The Third Subchapter
(The Mara Pentad)

157. Many Number (Sambahula)
Thus have I heard. On one occasion the Lord (Buddha) was

dwelling among the Sakyans at Silavati. Now on that occasion many

number of bhikkhus were dwelling not far from the Blessed

One — diligent, ardent, and resolute. Then Mara the Evil One

manifested himself in the form of a brahmin, with a large matted

topknot, clad in an antelope hide, old, crooked like a roof

bracket, wheezing, holding a staff of udumbara wood. 302 He

approached those bhikkhus and said to them: "You, sirs,

have gone forth while young, lads with black hair, endowed

with the blessing of youth, in the prime of life, without having

dallied with sensual pleasures. Enjoy human sensual pleasures,

sirs; do not abandon what is directly visible in order to pursue

what takes time." 303

[Bhikkhus:]

"We have not abandoned what is directly visible, brahmin, in

order to pursue what takes time. We have abandoned what

takes time in order to pursue what is directly visible. For the

Lord (Buddha), brahmin, has stated that sensual pleasures are

time-consuming, 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."

When this was said, Mara the Evil One shook his head, lolled

his tongue, knit his brow into three furrows, and departed

leaning on his staff. 304

Then those bhikkhus approached the Lord (Buddha), paid homage to him, sat down to one side, and reported everything in

full.

[The Lord (Buddha) said:] "That was not a brahmin,

bhikkhus. That was Mara the Evil One, who had come in order

to confound you."

Then the Lord (Buddha), having understood the meaning of this,

on that occasion recited this verse:

"How could a person incline to sensual pleasures

Who has seen the source whence suffering springs?

Having known acquisition as a tie in the world,

A person should train for its removal."

158. Samiddhi
On one occasion the Lord (Buddha) was dwelling among the

Sakyans at Silavati. Now on that occasion the Venerable

Samiddhi was dwelling not far from the Lord (Buddha) — diligent,

ardent, and resolute. 305 Then, while the Venerable Samiddhi was

alone in seclusion, a reflection arose in his mind thus: "It is

indeed a gain for me, it is well gained by me, that my teacher is

the Arahant, the Perfectly Enlightened One! It is indeed a gain

for me, it is well gained by me, that I have gone forth in this

well-expounded Dhamma and Discipline! It is indeed a gain for

me, it is well gained by me, that my companions in the holy life

are virtuous, of good character!"

Then Mara the Evil One, having known with his own mind

the reflection in the mind of the Venerable Samiddhi,

approached him and, not far from him, made a loud noise,

frightful and terrifying, as though the earth were splitting

open. 306 Then the Venerable Samiddhi approached the Lord (Buddha),

paid homage to him, sat down to one side, and reported what

had happened.

[The Lord (Buddha) said:] "That was not the earth

splitting open, Samiddhi. That was Mara the Evil One, who had

come in order to confound you. Go back, Samiddhi, and dwell

diligent, ardent, and resolute."

[Samiddhi:]

"Yes, venerable sir," the Venerable Samiddhi replied.

Then he rose from his seat, paid homage to the Lord (Buddha), and

departed, keeping him on the right.

A second time, while the Venerable Samiddhi was alone in

seclusion, a reflection arose in his mind. . . And a second time

Mara the Evil One ..... made a loud noise, frightful and

terrifying, as though the earth were splitting open.

Then the Venerable Samiddhi, having understood, "This is

Mara the Evil One," addressed him in verse:

"I have gone forth out of faith; From the home to the homeless life.

My mindfulness and wisdom are mature; And my mind well concentrated.

Conjure up whatever forms you wish; But you will never make me tremble." 307

Then Mara the Evil One, realizing, "The bhikkhu Samiddhi

knows me," sad and disappointed, disappeared right there.

159 Godhika
Thus have I heard. On one occasion the Lord (Buddha) was

dwelling at Rajagaha in the Bamboo Grove, the Squirrel Sanctuary.

Now on that occasion the Venerable Godhika was dwelling on

the Black Rock on the Isigili Slope. Then, while the Venerable

Godhika was dwelling diligent, ardent, and resolute, he

reached temporary liberation of mind, but he fell away from

that temporary liberation of mind. 308 A second time, while the

Venerable Godhika was dwelling diligent, ardent, and resolute,

he reached temporary liberation of mind, but he fell away from

that temporary liberation of mind. A third time ... A fourth time

... A fifth time ... A sixth time, while the Venerable

Godhika was dwelling diligent, ardent, and resolute, he reached

temporary liberation of mind, but he fell away from that

temporary liberation of mind. A seventh time, while the Venerable

Godhika was dwelling diligent, ardent, and resolute, he reached

temporary liberation of mind.

Then it occurred to the Venerable Godhika: "Six times already

I have fallen away from temporary liberation of mind. Let me

use the knife." 309 Then Mara the Evil One, having known with his own mind

the reflection in the Venerable Godhika's mind, approached the

Lord (Buddha) and addressed him with these verses: 310

"O great hero, great in wisdom; Blazing forth with power and glory!

Who has overcome all enmity and fear; I worship your feet, One with Vision,

"O great hero who has vanquished death; Your disciple is longing for death.

He intends [to take his own life]; Restrain him from this, O luminous one!

"How, O Lord (Buddha), can your disciple; One delighting in the Teaching,

A trainee seeking his mind's ideal; Take his own life, O widely famed?" 311

Now on that occasion the Venerable Godhika had just used

the knife. 312 Then the Lord (Buddha), having understood, "This is

Mara the Evil One," addressed him in verse:

"Such indeed is how the steadfast act; They are not attached to life.

Having drawn out craving with its root; Godhika has attained final Nibbana."

Then the Lord (Buddha) addressed the bhikkhus thus: "Come,

bhikkhus, let us go to the Black Rock on the Isigili Slope, where

the clansman Godhika has used the knife."

"Yes, venerable sir," those bhikkhus replied. Then the Blessed

One, together with a number of bhikkhus, went to the Black

Rock on the Isigili Slope. The Lord (Buddha) saw in the distance

the Venerable Godhika lying on the bed with his shoulder

turned. 313 Now on that occasion a cloud of smoke, a swirl of darkness,

was moving to the east, then to the west, to the north, to the

south, upwards, downwards, and to the intermediate quarters.

The Lord (Buddha) then addressed the bhikkhus thus: "Do you

see, bhikkhus, that cloud of smoke, that swirl of darkness, moving to the east, then to the west, to the north, to the south,

upwards, downwards, and to the intermediate quarters?"

[Bhikkhus:]

"Yes, venerable sir."

[Buddha:]

"That, bhikkhus, is Mara the Evil One searching for the

consciousness of the clansman Godhika, wondering: 'Where now

has the consciousness of the clansman Godhika been

established?' However, bhikkhus, with consciousness

unestablished, the clansman Godhika has attained final Nibbana." 314

Then Mara the Evil One, taking a lute of yellow vilva- wood,

approached the Lord (Buddha) and addressed him in verse:

"Above, below, and across;In the four quarters and in between,

I have been searching but do not find; Where Godhika has gone."

[Buddha:]

"That steadfast man was resolute;A meditator always rejoicing in meditation.

Applying himself day and night; Without attachment even to life.

"Having conquered the army of Death; Not returning to renewed existence.

Having drawn out craving with its root;Godhika has attained final Nibbana."

"So much was he stricken with sorrow; That his lute dropped from his armpit.

Thereupon that disappointed spirit; Disappeared right on the spot." 315

160. Seven Years of Pursuit
Thus have I heard. On one occasion the Lord (Buddha) was dwelling at Uruvela on the bank of the river Neranjara at the foot of

the Goatherd's Banyan Tree. Now on that occasion Mara the Evil

One had been following the Lord (Buddha) for seven years, seeking to

gain access to him but without success. 316 Then Mara the Evil One

approached the Lord (Buddha) and addressed him in verse:

"Is it because you are sunk in sorrow,That you meditate in the woods?

Because you've lost wealth or pine for it.

Or committed some crime in the village?

Why don't you make friends with people?

Why don't you form any intimate ties?"

[The Lord (Buddha):]

"Having dug up entirely the root of sorrow.

Guiltless, I meditate free from sorrow.

Having cut off all greedy urge for existence, 317

I meditate taintless, O kinsman of the negligent!"

[Mara:]

"That of which they say 'It's mine,';And those who speak in terms of 'mine'

If your mind exists among these; You won't escape me, ascetic."

[The Lord (Buddha):]

"That which they speak of is not mine;I'm not one of those who speak [of mine].

You should know thus, O Evil One;Even my path you will not see."

[Mara:]

"If you have discovered the path; The secure way leading to the Deathless,

Be off and walk that path alone; What's the point of instructing others?"

[The Lord (Buddha):]

"Those people going to the far shore;Ask what lies beyond Death's realm.

When asked, I explain to them; The truth without acquisitions." 318

[Mara:] "Suppose, venerable sir, not far from a village or a

town there was a lotus pond in which a crab was living. 319 Then

a group of boys and girls would leave the village or town and

go to the pond. They would pull the crab out from the water

and set it down on high ground. Then, whenever that crab

would extend one of its claws, those boys and girls would cut it

off, break it, and smash it to bits with sticks and stones. Thus,

when all its claws have been cut off, broken, and smashed to

bits, that crab would be unable to return to that pond. So

too, venerable sir, all those distortions, manoeuvres, and contortions of mine have been cut off, broken, and smashed to

bits by the Lord (Buddha). Now, venerable sir, I am unable to

approach the Lord (Buddha) again seeking to gain access to him."

Then Mara the Evil One, in the presence of the Lord (Buddha),

recited these verses of disappointment 320

"There was a crow that walked around;A stone that looked like a lump of fat.

'Let's find something tender here,'[it thought,];'Perhaps there's something nice and tasty.'

But because he found nothing tasty there; The crow departed from that spot.

Just like the crow that attacked the stone; We leave Gotama disappointed."

161 Mara's Daughters
Then Mara the Evil One, having spoken these verses of

disappointment in the presence of the Lord (Buddha), went away from

that spot and sat down cross-legged on the ground not far from

the Lord (Buddha), silent, dismayed, with his shoulders drooping,

downcast, brooding, unable to speak, scratching the ground

with a stick. 321

Then Mara's daughters — Tanha, Arati, and Raga — approached

Mara the Evil One and addressed him in verse: 322

"Why are you despondent, father? Who's the man for whom you grieve?

We'll catch him with the snare of lust; As they catch the forest elephant.

We'll bind him tightly and bring him back; And he'll be under your control." 323

[Mara:]

"The Arahant, the Fortunate One in the world;Is not easily drawn by means of lust.

He has gone beyond Mara's realm; Therefore I sorrow so bitterly."

Then Mara's daughters — Tanha, Arati, and Raga — approached

the Lord (Buddha) and said to him: "We serve at your feet,

ascetic." But the Lord (Buddha) paid no attention, as he was liberated

in the unsurpassed extinction of acquisitions. 324

Then Mara's daughters — Tanha, Arati, and Raga — went off to

the side and took counsel: "Men's tastes are diverse. Suppose

we each manifest ourselves in the form of a hundred maidens."

Then Mara's three daughters, each manifesting herself in

the form of a hundred maidens, approached the Lord (Buddha)

and said to him: "We serve at your feet, ascetic." But the Blessed

One paid no attention, as he was liberated in the unsurpassed

extinction of acquisitions.

Then Mara's daughters went off to the side and again took

counsel: "Men's tastes are diverse. Suppose we each manifest

ourselves in the form of a hundred women who have never

given birth." Then Mara's three daughters, each manifesting

herself in the form of a hundred women who have never given

birth ... in the form of a hundred women who have given birth

once ... .. in the form of a hundred women who have

given birth twice ... in the form of a hundred women of middle

age ... in the form of a hundred old women, approached the

Lord (Buddha) and said to him: "We serve at your feet, ascetic."

But the Lord (Buddha) paid no attention, as he was liberated in the

unsurpassed extinction of acquisitions.

Then Mara's daughters — Tanha, Arati, and Raga — went off to

the side and said: "What our father told us is true:

"'The Arahant, the Fortunate One in the world ...

Therefore I sorrow so bitterly.'

"If we had assailed with such tactics any ascetic or brahmin

who was not devoid of lust, either his heart would have burst,

or he would have vomited hot blood from his mouth, [126] or he

would have gone mad or become mentally deranged; or else he

would have dried up and withered away and become

shrivelled, just as a green reed that has been mowed down would dry

up and wither away and become shrivelled."

Then Mara's daughters — Tanha, Arati, and Raga — approached

the Lord (Buddha) and stood to one side. Standing to one

side, Mara's daughter Tanha addressed the Lord (Buddha) in

verse:

"Is it because you are sunk in sorrow,That you meditate in the woods?

Because you have lost wealth or pine for it.

Or committed some crime in the village?

Why don't you make friends with people?

Why don't you form any intimate ties?"

[The Lord (Buddha):]

"Having conquered the army of the pleasant and agreeable.

Meditating alone, I discovered bliss.

The attainment of the goal, the peace of the heart. 325

Therefore I don't make friends with people.

Nor will I form any intimate ties."

Then Mara's daughter Arati addressed the Lord (Buddha) in

verse:

511 "How does a monk here often dwell

That, five floods crossed, he here has crossed the sixth?

How does he meditate so sensual perceptions

Are kept at bay and fail to grip him?" 326

[The Lord (Buddha):]

"Tranquil in body, in mind well liberated.

Not generating, mindful, homeless,

Knowing Dhamma, meditating thought-free.

He does not erupt, or drift, or stiffen. 327

"When a bhikkhu here often dwells thus.

With five floods crossed, he here has crossed the sixth.

When he meditates thus, sensual perceptions

Are kept at bay and fail to grip him."

Then Mara's daughter Raga addressed the Lord (Buddha) in

verse:

"He has cut off craving, faring with his group and order;

Surely many other beings will cross.

Alas, this homeless one will snatch many people

And lead them away beyond the King of Death." 328

[The Lord (Buddha):]

"Truly the Tathagatas, the great heroes; Lead by means of the true Dhamma.

When they are leading by means of the Dhamma; What envy can there be in those who understand?" 329

Then Mara's daughters — Tanha, Arati, and Raga — approached

Mara the Evil One. Mara saw them coming in the distance and

addressed them in verses: 330

"Fools! You tried to batter a mountain; With the stalks of lotus flowers.

To dig up a mountain with your nails; To chew iron with your teeth.

"As if, having lifted a rock with your head; You sought a foothold in the abyss;

As if you struck a stump with your breast; You part from Gotama disappointed."

They had come to him glittering with beauty; Tanha, Arati, and Raga

But the Teacher swept them away right there; As the wind, a fallen cotton tuft.

Chapter 5. Bhikkhunisamyutta
(Connected Discourses with Bhikkhunis/Nuns )

162 Alavika
Thus have I heard. On one occasion the Lord (Buddha) was

dwelling at Savatthi in Jeta's Grove, Anathapindika's Park.

Then, in the morning, the bhikkhuni Alavika dressed and, taking bowl and robe, entered Savatthi for alms. 331 When she had

walked for alms in Savatthi and had returned from her alms

round, after her meal she went to the Blind Men's Grove seeking

seclusion. 332

Then Mara the Evil One, desiring to arouse fear, trepidation,

and terror in the bhikkhuni Alavika, desiring to make her fall

away from seclusion, approached her and addressed her in

verse:

“There is no escape in the world; So what will you do with seclusion?

Enjoy the delights of sensual pleasure; Don't be remorseful later!"

Then it occurred to the bhikkhuni Alavika: "Now who is it

that recited the verse — a human being or a nonhuman being?"

Then it occurred to her: "This is Mara the Evil One, who

has recited the verse desiring to arouse fear, trepidation, and

terror in me, desiring to make me fall away from seclusion."

Then the bhikkhuni Alavika, having understood, "This is

Mara the Evil One," replied to him in verses:

"There is an escape in the world; Which I have closely touched with wisdom.

O Evil One, kinsman of the negligent; You do not know that state. 333

"Sensual pleasures are like swords and stakes; The aggregates like their chopping block.

What you call sensual delight; Has become for me nondelight." 334

Then Mara the Evil One, realizing, "The bhikkhuni Alavika knows me," sad and disappointed, disappeared right there.

163 Soma
At Savatthi. Then, in the morning, the bhikkhuni Soma dressed

and, taking bowl and robe, entered Savatthi for alms. 335 When

she had walked for alms in Savatthi and had returned from her

alms round, after her meal she went to the Blind Men's Grove

for the day's abiding. Having plunged into the Blind Men's

Grove, she sat down at the foot of a tree for the day's abiding.

Then Mara the Evil One, desiring to arouse fear, trepidation,

and terror in the bhikkhuni Soma, desiring to make her fall

away from concentration, approached her and addressed her in

verse:

"That state so hard to achieve; Which is to be attained by the seers.

Can't be attained by a woman; With her two-fingered wisdom." 336

Then it occurred to the bhikkhuni : "Now who is this

that recited the verse — a human being or a nonhuman being?"

Then it occurred to her: "This is Mara the Evil One, who has

recited the verse desiring to arouse fear, trepidation, and terror

in me, desiring to make me fall away from concentration."

Then the bhikkhuni, having understood, "This is Mara

the Evil One," replied to him in verses:

"What does womanhood matter at all;When the mind is concentrated well.

When knowledge flows on steadily; As one sees correctly into Dhamma. 337

"One to whom it might occur; 'I'm a woman' or 'I'm a man'

Or 'I'm anything at all' ; Is fit for Mara to address." 338

Then Mara the Evil One, realizing, "The bhikkhuni Soma

knows me," sad and disappointed, disappeared right there.

164 Kisagotami
At Savatthi. Then, in the morning, the bhikkhuni Kisagotami

dressed and, taking bowl and robe, entered Savatthi for alms. 339

When she had walked for alms in Savatthi and had returned

from her alms round, [130] after her meal she went to the Blind

Men's Grove for the day's abiding. Having plunged into the

Blind Men's Grove, she sat down at the foot of a tree for the

day's abiding.

Then Mara the Evil One, desiring to arouse fear, trepidation,

and terror in the bhikkhuni Kisagotami, desiring to make her

fall away from concentration, approached her and addressed

her in verse:

"Why now, when your son is dead;Do you sit alone with tearful face?

Having entered the woods all alone;Are you on the lookout for a man?"

Then it occurred to the bhikkhuni : "Now who is

this that recited the verse — a human being or a nonhuman

being?" Then it occurred to her: "This is Mara the Evil One, who

has recited the verse desiring to arouse fear, trepidation, and terror in me, desiring to make me fall away from concentration."

Then the bhikkhuni Kisagotami, having understood, "This is

Mara the Evil One," replied to him in verses:

"I've gotten past the death of sons; With this, the search for men has ended.

I do not sorrow, I do not weep; Nor do I fear you, friend. 340

"Delight everywhere has been destroyed; The mass of darkness has been defeated.

Having conquered the army of Death; I dwell without defiling taints." 341

Then Mara the Evil One, realizing, "The bhikkhuni Kisagotami

knows me," sad and disappointed, disappeared right there.

165 Vijaya
At Savatthi. Then, in the morning, the bhikkhuni Vijaya dressed

. . . she sat down at the foot of a tree for the day's abiding. 342

Then Mara the Evil One, desiring to arouse fear, trepidation,

and terror in the bhikkhuni Vijaya, desiring to make her fall

away from concentration, approached her and addressed her in

verse:

"You are so young and beautiful; And I too am a youth in my prime.

Come, noble lady, let us rejoice; With the music of a fivefold ensemble." 343

Then it occurred to the bhikkhuni Vijaya: "Now who is this...?

This is Mara the Evil One ... desiring to make me fall away from

concentration."

Then the bhikkhuni Vijaya, having understood, "This is Mara

the Evil One," replied to him in verses:

"Forms, sounds, tastes, odours; And delightful tactile objects

I offer them right back to you; For I, O Mara, do not need them.

"I am repelled and humiliated; By this foul, putrid body.

Subject to break up, fragile; I've uprooted sensual craving. 344

"As to those beings who fare amidst form; And those who abide in the formless.

And those peaceful attainments too; Everywhere darkness has been destroyed." 345

Then Mara the Evil One, realizing "The bhikkhuni Vijaya

knows me," sad and disappointed, disappeared right there.

166. Uppalavanna
At Savatthi. Then, in the morning, the bhikkhuni

Uppalavanna dressed ... she stood at the foot of a Sal tree in full

flower. 346

Then Mara the Evil One, desiring to arouse fear, trepidation,

and terror in the bhikkhuni Uppalavanna, desiring to make her

fall away from concentration, approached her and addressed

her in verse:

"Having gone to a Sal tree with flowering top, bhikkhuni;

You stand at its foot all alone;

There is none whose beauty rivals yours;

Foolish girl, aren't you afraid of rogues?" 347

Then it occurred to the bhikkhuni Uppalavanna: "Now

who is this...? This is Mara the Evil One ... desiring to make me

fall away from concentration."

Then the bhikkhuni Uppalavanna, having understood, "This

is Mara the Evil One," replied to him in verses:

"Though a hundred thousand rogues;

Just like you might come here,

I stir not a hair, I feel no terror;

Even alone, Mara, I don't fear you. 348

"I can make myself disappear;Or I can enter inside your belly.

I can stand between your eyebrows; Yet you won't catch a glimpse of me.

"I am the master of my mind; The bases of power are well developed;

I am freed from all bondage; Therefore I don't fear you, friend." 349

Then Mara the Evil One, realizing, "The bhikkhuni

Uppalavanna knows me," sad and disappointed, disappeared right

there.

167. Cala
At Savatthi. Then, in the morning, the bhikkhuni Cala dressed

. . . she sat down at the foot of a tree for the day's abiding. 350

Then Mara the Evil One approached the bhikkhuni Cala and

said to her: "What don't you approve of, bhikkhuni?"

[Nun:] "I don't approve of birth, friend."

[Mara:]

"Why don't you approve of birth? Once born, one enjoys sensual pleasures.

Who now has persuaded you of this; 'Bhikkhuni, don't approve of birth'?"

[The bhikkhuni Cala:]

537 "For one who is born there is death; Once born, one encounters sufferings

Bondage, murder, affliction ; Hence one shouldn't approve of birth. 351

"The Buddha has taught the Dhamma; The transcendence of birth;

For the abandoning of all suffering; He has settled me in the truth.

"As to those beings who fare amidst form; And those who abide in the formless

Not having understood cessation; They come again to renewed existence." 352

Then Mara the Evil One, realizing, "The bhikkhuni Cala knows me," sad and disappointed, disappeared right there.

168. Upacala
At Savatthi. Then, in the morning, the bhikkhuni Upacala

dressed. . . she sat down at the foot of a tree for the day's abiding.

Then Mara the Evil One approached the bhikkhuni Upacala

and said to her: "Where do you wish to be reborn, bhikkhuni?"

[Nun:] "I do not wish to be reborn anywhere, friend."

[Mara:]

"There are Tavatimsa and Yama devas;And devatas of the Tusita heaven,

Devas who take delight in creating; And devas who exercise control.

Direct your mind there [to those heavens]; And you'll experience delight." 353

[The bhikkhuni Upacala:]

"There are Tavatimsa and Yama devas; And devatas of the Tusita heaven,

Devas who take delight in creating; And devas who exercise control.

They are still bound by sensual bondage; They come again under Mara's control.

"All the worlds are on fire;All the worlds are burning.

All the worlds are ablaze; All the worlds are quaking.

"That which does not quake or blaze; That to which worldlings do not resort.

Where there is no place for Mara; That is where my mind delights." 354

Then Mara the Evil One, realizing, "The bhikkhuni Upacala knows me," sad and disappointed, disappeared right there.

169. Sisupacala
At Savatthi Then, in the morning, the bhikkhuni Sisupacala

dressed ... she sat down at the foot of a tree for the day's abiding.

Then Mara the Evil One approached the bhikkhuni Sisupacala

and said to her: "Whose creed do you approve of, bhikkhuni?"

[Nun:] "I don't approve of anyone's creed, friend."

[Mara:]

"Under whom have you shaved your head?; You do appear to be an ascetic.

Yet you don't approve of any creed; So why wander as if bewildered?" 355

[The bhikkhuni Sisupacala:]

"Outside here the followers of creeds; Place their confidence in views.

I don't approve of their teachings; They are not skilled in the Dhamma. [134]

"But there's one born in the Sakyan clan; The Enlightened One, without an equal,

Conqueror of all, Mara's subduer; Who everywhere is undefeated.

Everywhere freed and unattached; The One with Vision who sees all.

"Attained to the end of all kamma;Liberated in the extinction of acquisitions.

That Lord (Buddha) is my Teacher; His is the teaching I approve." 356

Then Mara the Evil One, realizing, "The bhikkhuni Sisupacala knows me," sad and disappointed, disappeared right there.

170. Sela
At Savatthi. Then, in the morning, the bhikkhuni Sela dressed. ..

she sat down at the foot of a tree for the day's abiding. 357

Then Mara the Evil One, desiring to arouse fear, trepidation,

and terror in the bhikkhuni Sela, desiring to make her fall away

from concentration, approached her and addressed her in verse:

"By whom has this puppet been created? Where is the maker of the puppet?

Where has the puppet arisen? Where does the puppet cease?" 358

Then it occurred to the bhikkhuni Sela: "Now who is this

that recited the verse — a human being or a nonhuman being?"

Then it occurred to her: "This is Mara the Evil One, who has

recited the verse desiring to arouse fear, trepidation, and terror

in me, desiring to make me fall away from concentration."

Then the bhikkhuni Sela, having understood, "This is Mara

the Evil One," replied to him in verses:

"This puppet is not made by itself; Nor is this misery made by another.

It has come to be dependent on a cause; With the cause's breakup it will cease.

"As when a seed is sown in a field; It grows depending on a pair of factors:

It requires both the soil's nutrients; And a steady supply of moisture:

"Just so the aggregates and elements; And these six bases of sensory contact.

Have come to be dependent on a cause; With the cause's breakup they will cease." 359

Then Mara the Evil One, realizing, "The bhikkhuni Sela knows

me," sad and disappointed, disappeared right there.

171. Vajira
At Savatthi. Then, in the morning, the bhikkhuni Vajira

dressed and, taking bowl and robe, entered Savatthi for alms. 360

When she had walked for alms in Savatthi [135] and had

returned from her alms round, after her meal she went to the

Blind Men's Grove for the day's abiding. Having plunged into

the Blind Men's Grove, she sat down at the foot of a tree for the

day's abiding.

Then Mara the Evil One, desiring to arouse fear, trepidation,

and terror in the bhikkhuni Vajira, desiring to make her fall

away from concentration, approached her and addressed her in

verse:

"By whom has this being been created? Where is the maker of the being?

Where has the being arisen? Where does the being cease?"

Then it occurred to the bhikkhuni Vajira: "Now who is this

that recited the verse — a human being or a nonhuman being?"

Then it occurred to her: "This is Mara the Evil One, who has

recited the verse desiring to arouse fear, trepidation, and terror

in me, desiring to make me fall away from concentration."

Then the bhikkhuni Vajira, having understood, "This is Mara

the Evil One," replied to him in verses:

"Why now do you assume 'a being'? Mara, is that your speculative view?

This is a heap of sheer formations; Here no being is found.

"Just as, with an assemblage of parts; The word 'chariot' is used.

So, when the aggregates exist; There is the convention 'a being.'

"It's only suffering that comes to be; Suffering that stands and falls away.

Nothing but suffering comes to be; Nothing but suffering ceases." 361

Then Mara the Evil One, realizing, "The bhikkhuni Vajira

knows me," sad and disappointed, disappeared right there.

6. Brahmasamyutta
(Connected Discourses with Brahmas )

1. The First Subchapter
(The Request)

172. Brahma's Request
Thus have I heard. 362 On one occasion the Lord (Buddha) was

dwelling at Uruvela on the bank of the river Neranjara at the

foot of the Goatherd's Banyan Tree just after he had become

fully enlightened. Then, while the Lord (Buddha) was alone in

seclusion, a reflection arose in his mind thus: "This Dhamma

that I have discovered is deep, hard to see, hard to understand,

peaceful and sublime, not within the sphere of reasoning, subtle,

to be experienced by the wise. But this generation delights in

adhesion, takes delight in adhesion, rejoices in adhesion. 363 For

such a generation this state is hard to see, that is, specific

conditionality, dependent origination. And this state too is hard to

see, that is, the stilling of all formations, the relinquishment

of all acquisitions, the destruction of craving, dispassion,

cessation, Nibbana. 364 If I were to teach the Dhamma and if

others would not understand me, that would be wearisome for

me, that would be troublesome."

Thereupon these astounding verses, not heard before in the

past, occurred to the Lord (Buddha): 365

"What I found with so much hardship; Enough now with trying to teach;

To those oppressed by lust and hate;This Dhamma cannot be easily understood;

"Going against the stream; Deep, hard to see, subtle;

Those fired by lust, obscured by darkness; Will never see this serious matter."

As the Lord (Buddha) reflected thus, his mind inclined to living at

ease, not to teaching the Dhamma. 366

Then Brahma Sahampati, having known with his own mind

the reflection in the Lord (Buddha)'s mind, thought: "Alas, the

world is lost! Alas, the world is to perish, in that the mind of the

Tathagata, the Arahant, the Perfectly Enlightened One, inclines

to living at ease, not to teaching the Dhamma." 367 Then, just as

quickly as a strong man might extend his drawn-in arm or draw

in his extended arm, Brahma Sahampati disappeared from the

brahma world and reappeared before the Lord (Buddha). He

arranged his upper robe over one shoulder, knelt down with his

right knee on the ground, raised his joined hands in reverential

salutation towards the Lord (Buddha), and said to him: "Venerable

sir, let the Lord (Buddha) teach the Dhamma; let the Fortunate One

teach the Dhamma. There are beings with little dust in their eyes

who are falling away because they do not hear the Dhamma.

There will be those who will understand the Dhamma."

This is what Brahma Sahampati said. Having said this, he

further said this:

"In the past there appeared among the Magadhans

An impure Dhamma devised by those still stained.

Throw open this door to the Deathless! Let them hear

The Dhamma that the Stainless One discovered. 368

"Just as one standing on a mountain peak

Might see below the people all around.

Ascend the palace made of the Dhamma.

So, O wise one, with universal eye.

Being yourself free from sorrow, behold the people

Submerged in sorrow, oppressed by birth and decay.

"Rise up, O hero, victor in battle!

O caravan leader, debt-free one, wander in the world.

Teach the Dhamma, O Lord (Buddha):

There will be those who will understand." 369

Then the Lord (Buddha), having understood Brahma's request,

out of compassion for beings surveyed the world with the eye of

a Buddha. 370 As he did so, the Lord (Buddha) saw beings with little

dust in their eyes and with much dust in their eyes, with keen

faculties and with dull faculties, with good qualities and with

bad qualities, easy to teach and difficult to teach, and a

few who dwelt seeing blame and fear in the other world. 371 Just

as in a pond of blue or red or white lotuses, some lotuses might

be born in the water, grow up in the water, and thrive while

submerged in the water, without rising up from the water; some

lotuses might be born in the water, grow up in the water, and

stand at an even level with the water; some lotuses might be

born in the water and grow up in the water, but would rise up

from the water and stand without being soiled by the water — so

too, surveying the world with the eye of a Buddha, the Blessed

One saw beings with little dust in their eyes and with much dust

in their eyes, with keen faculties and with dull faculties, with

good qualities and with bad qualities, easy to teach and hard to

teach, and a few who dwelt seeing blame and fear in the other

world.

Having seen this, he answered Brahma Sahampati in verse:

"Open to them are the doors to the Deathless;

Let those who have ears release faith.

Foreseeing trouble, I did not speak

The refined, sublime Dhamma among human beings, O Brahma."

Then Brahma Sahampati, thinking, "The Lord (Buddha) has

given his consent [to my request] regarding the teaching of the

Dhamma," paid homage to the Lord (Buddha) and disappeared

right there. 372

173. Reverence
Thus have I heard. 373 On one occasion the Lord (Buddha) was

dwelling at Uruvela on the bank of the river Neranjara at the

foot of the Goatherd's Banyan Tree just after he had become

fully enlightened. [139] Then, while the Lord (Buddha) was alone

in seclusion, a reflection arose in his mind thus: "One dwells in

suffering if one is without reverence and deference. Now what

ascetic or brahmin can I honour and respect and dwell in

dependence on?"

Then it occurred to the Lord (Buddha): "It would be for the sake

of fulfilling an unfulfilled aggregate of virtue that I would honor,

respect, and dwell in dependence on another ascetic or

brahmin. However, in this world with its devas, Mara, and

Brahma, in this generation with its ascetics and brahmins,

its devas and humans, I do not see another ascetic or brahmin

more perfect in virtue than myself, whom I could honour and

respect and dwell in dependence on.

"It would be for the sake of fulfilling an unfulfilled aggregate

of concentration that I would honour, respect, and dwell in

dependence on another ascetic or brahmin. However ... I do not

see another ascetic or brahmin more perfect in concentration

than myself. . ..

"It would be for the sake of fulfilling an unfulfilled aggregate

of wisdom that I would honour, respect, and dwell in dependence

on another ascetic or brahmin. However ... I do not see another

ascetic or brahmin more perfect in wisdom than myself....

"It would be for the sake of fulfilling an unfulfilled aggregate

of liberation that I would honour, respect, and dwell in dependence on another ascetic or brahmin. However ... I do not see

another ascetic or brahmin more perfect in liberation than

myself....

"It would be for the sake of fulfilling an unfulfilled aggregate

of the knowledge and vision of liberation that I would honour,

respect, and dwell in dependence on another ascetic or brahmin.

However ... I do not see another ascetic or brahmin more perfect

in the knowledge and vision of liberation than myself, whom I

could honour and respect, and on whom I could dwell in

dependence. 374

"Let me then honour, respect, and dwell in dependence on

this very Dhamma to which I have fully awakened."

Then, having known with his own mind the reflection in the

Lord (Buddha)'s mind, just as quickly as a strong man might

extend his drawn-in arm or draw in his extended arm, Brahma

Sahampati disappeared from the brahma world and reappeared

before the Lord (Buddha). He arranged his upper robe over one

shoulder, raised his joined hands in reverential salutation

towards the Lord (Buddha), and said to him: [140] "So it is. Lord (Buddha)!

So it is. Fortunate One! Venerable sir, those who were the

Arahants, the Perfectly Enlightened Ones in the past — those

Lord (Buddha)s too honoured, respected, and dwelt in dependence

just on the Dhamma itself. Those who will be the Arahants, the

Perfectly Enlightened Ones in the future — those Lord (Buddha)s

too will honour, respect, and dwell in dependence just on the

Dhamma itself. Let the Lord (Buddha) too, who is at present the

Arahant, the Perfectly Enlightened One, honour, respect, and

dwell in dependence just on the Dhamma itself."

This is what Brahma Sahampati said. Having said this, he further said this:

"The Buddhas of the past; The future Buddhas,

And he who is the Buddha now; Removing the sorrow of many —

"Deeply revering the true Dhamma; All have dwelt, will dwell;

and dwell; For the Buddhas ; This is a natural law.

"Therefore one desiring his own good; Aspiring for spiritual greatness.

Should deeply revere the true Dhamma; Recollecting the Buddhas' Teaching." 375

174. Brahmadeva
Thus have I heard. On one occasion the Lord (Buddha) was

dwelling at Savatthi in Jeta's Grove, Anathapindika's Park. Now

on that occasion a certain brahmin lady had a son named

Brahmadeva who had gone forth from the household life

into homelessness under the Lord (Buddha).

Then, dwelling alone, withdrawn, diligent, ardent, and resolute,

the Venerable Brahmadeva, by realizing it for himself

with direct knowledge, in this very life entered and dwelt in that

unsurpassed goal of the holy life for the sake of which clansmen

rightly go forth from the household life into homelessness. He

directly knew: "Destroyed is birth, the holy life has been lived,

what had to be done has been done, there is no more for this

state of being." And the Venerable Brahmadeva became one of

the arahants. 376

Then, in the morning, the Venerable Brahmadeva dressed and,

taking bowl and robe, entered Savatthi for alms. Walking on

continuous alms round in Savatthi, he came to his own mother's

residence. 377 Now on that occasion the brahmin lady, the

Venerable Brahmadeva's mother, had been offering a constant

oblation to Brahma. 378 Then it occurred to Brahma Sahampati:

"This brahmin lady, the Venerable Brahmadeva's mother, has

been offering a constant oblation to Brahma. Let me approach

her and stir up a sense of urgency in her."

Then, just as quickly as a strong man might extend his

drawn-in arm or draw in his extended arm, Brahma Sahampati

disappeared from the brahma world and reappeared in the

residence of the Venerable Brahmadeva's mother. Then, standing in

the air, Brahma Sahampati addressed the brahmin lady in verse:

"Far from here, brahmani, is the brahma world;

To which you offer a constant oblation.

Brahma does not eat such food, lady;

So why mumble, not knowing the path to Brahma? 379

"This Brahmadeva, brahmani.

Without acquisitions, has surpassed the devas.

Owning nothing, nourishing no other.

The bhikkhu has entered your house for alms. 380

"Gift-worthy, knowledge-master, inwardly developed,

He deserves offerings from humans and devas.

Having expelled all evil, unsullied.

Cooled at heart, he comes seeking alms.

"For him there is nothing behind or in front

Peaceful, smokeless, untroubled, wishless;

He has laid down the rod towards frail and firm;

Let him eat your oblation, the choicest alms. 381

"Aloof from the crowd, with peaceful mind.

Like a naga he fares, tamed, unstirred.

A bhikkhu of pure virtue, well liberated in mind;

Let him eat your oblation, the choicest alms. 382

"With confidence in him, free from wavering,

Present your offering to one who deserves it.

make merit leading to future bliss."

Having seen a sage, o brahmani, who has crossed the flood.

With confidence in him, free from wavering.

She presented her offering to one who deserved it.

Having seen a sage who has crossed the floods

The lady made merit leading to future bliss. 384

175. Brahma Baka
Thus have I heard. 385 On one occasion the Lord (Buddha) was

dwelling at Savatthi in Jeta's Grove, Anathapindika's Park. Now

on that occasion the following evil speculative view had arisen

in Brahma Baka: "This is permanent, this is stable, this is eternal,

this is complete, this is imperishable. Indeed, this is where one is

not born, does not age, does not die, does not pass away, and is

not reborn; and there is no other escape superior to this." 386

Then, having known with his own mind the reflection in

Brahma Baka's mind, just as quickly as a strong man might

extend his drawn-in arm or draw in his extended arm, the

Lord (Buddha) disappeared from Jeta's Grove and reappeared in

that brahma world. Brahma Baka saw the Lord (Buddha)

coming in the distance and said to him: "Come, dear sir!

Welcome, dear sir! It has been a long time, dear sir, since you

took the opportunity of coming here. Indeed, dear sir, this is

permanent, this is stable, this is eternal, this is complete, this is

imperishable. Indeed, this is where one is not born, does not

age, does not die, does not pass away, and is not reborn; and

there is no other escape superior to this."

When this was said, the Lord (Buddha) said to Brahma Baka:

"Alas, sir, Brahma Baka is immersed in ignorance! Alas, sir,

Brahma Baka is immersed in ignorance, in so far as he will say

of what is actually impermanent that it is permanent; and will

say of what is actually unstable that it is stable; and will say of

what is actually nonetemal that it is eternal; and will say of

what is actually incomplete that it is complete; and will say of

what is actually perishable that it is imperishable; and with

reference to [a realm] where one is born, ages, dies, passes away,

and is reborn, will say thus: 'Indeed, this is where one is not

born, does not age, does not die, does not pass away, and is not

reborn'; and when there is another escape superior to this, will

say, 'There is no other escape superior to this.'"

[Brahma Baka:]

"We seventy-two, Gotama, were merit-makers;

Now we wield power, beyond birth and aging.

This, knowledge-master, is our final attainment of Brahma.

Many are the people who yearn for us." 387

[The Lord (Buddha):]

"The life span here is short, not long.

Though you, Baka, imagine it is long.

I know, O Brahma, your life span to be

A hundred thousand nirabbudas." 388

[Brahma Baka:]

"O Lord (Buddha), [you say]: 'I am the one of infinite vision'

Who has overcome birth, aging, and sorrow,

What was my ancient practice of vow and virtue?

Tell me this so I might understand." 389

[The Lord (Buddha):]

"You gave drink to many people;

Who were thirsty, afflicted by heat;

That was your ancient practice of vow and virtue,

Which I recollect as if just waking up. 390

"When people were abducted at Antelope Bank,

You released the captives being led away.

That was your ancient practice of vow and virtue.

Which I recollect as if just waking up.

"When a ship was seized on the river Ganges

By a fierce naga longing for human flesh.

You freed it forcefully by a valiant act;

That was your ancient practice of vow and virtue,

Which I recollect as if just waking up. [144]

"I was your apprentice named Kappa;

You thought him intelligent and devout;

That was your ancient practice of vow and virtue,

Which I recollect as if just waking up." 391

[Brahma Baka:]

"Surely you know this life span of mine;

The others too you know, thus you're the Buddha.

Thus this blazing majesty of yours

Illumines even the brahma world."

176. A Certain Brahma (Annatarabrahma)
At Savatthi. Now on that occasion the following evil speculative

view had arisen in a certain brahma: "There is no ascetic or

brahmin who can come here." Then, having known with his

own mind the reflection in that brahma's mind, just as quickly

as a strong man might extend his drawn-in arm or draw in his

extended arm, the Lord (Buddha) disappeared from Jeta's Grove

and reappeared in that brahma world. The Lord (Buddha) sat

cross-legged in the air above that brahma, having entered into

meditation on the fire element. 392

Then it occurred to the Venerable Mahamoggallana: "Where

now is the Lord (Buddha) dwelling at present?" With the divine

eye, which is purified and surpasses the human, the Venerable

Mahamoggallana saw the Lord (Buddha) sitting cross-legged in

the air above that brahma, having entered into meditation on

the fire element. Having seen this, just as quickly as a

strong man might extend his drawn-in arm or draw in his

extended arm, the Venerable Mahamoggallana disappeared

from Jeta's Grove and reappeared in that brahma world. Then

the Venerable Mahamoggallana stationed himself in the eastern

quarter and sat cross-legged in the air above that brahma —

though lower than the Lord (Buddha) — having entered into meditation on the fire element.

Then it occurred to the Venerable Mahakassapa: "Where now

is the Lord (Buddha) dwelling at present?" With the divine eye ...

the Venerable Mahakassapa saw the Lord (Buddha) sitting

crosslegged in the air above that brahma.... Having seen this, ... [145]

the Venerable Mahakassapa disappeared from Jeta's Grove and

reappeared in that brahma world. Then the Venerable Mahakassapa

sapa stationed himself in the southern quarter and sat

crosslegged in the air above that brahma — though lower than the

Lord (Buddha) — having entered into meditation on the fire element.

Then it occurred to the Venerable Mahakappina: "Where now

is the Lord (Buddha) dwelling at present?" With the divine eye ...

the Venerable Mahakappina saw the Lord (Buddha) sitting crosslegged in the air above that brahma.... Having seen this, ... the

Venerable Mahakappina disappeared from Jeta's Grove and

reappeared in that brahma world. Then the Venerable

Mahakappina stationed himself in the western quarter

and sat cross-legged in the air above that brahma — though

lower than the Lord (Buddha) — having entered into meditation on

the fire element.

Then it occurred to the Venerable Anuruddha: "Where now is

the Lord (Buddha) dwelling at present?" With the divine eye ... the

Venerable Anuruddha saw the Lord (Buddha) sitting cross-legged

in the air above that brahma.... Having seen this, ... the

Venerable Anuruddha disappeared from Jeta's Grove and

reappeared in that brahma world. Then the Venerable Anuruddha

stationed himself in the northern quarter and sat cross-legged in

the air above that brahma — though lower than the Blessed

One — having entered into meditation on the fire element.

Then the Venerable Mahamoggallana addressed that brahma

in verse:

"Today, friend, do you still hold that view; The view that you formerly held?

Do you see the radiance ; Surpassing that in the brahma world?" 393

"I no longer hold that view, dear sir; The view that I formerly held.

Indeed I see the radiance ; Surpassing that in the brahma world.

Today how could I maintain; 'I am permanent and eternal'?" 394

Then, having stirred up a sense of urgency in that brahma, just

as quickly as a strong man might extend his drawn-in arm or

draw in his extended arm, the Lord (Buddha) disappeared from

that brahma world and reappeared in Jeta's Grove.

Then that brahma addressed one member of his assembly

thus: "Come now, dear sir, approach the Venerable Mahamoggallana

and say to him: 'Sir Moggallana, are there any other

disciples of the Lord (Buddha) that are as powerful [146] and mighty

as Masters Moggallana, Kassapa, Kappina, and Anuruddha?"'

"Yes, dear sir," that member of Brahma's assembly replied.

Then he approached the Venerable Mahamoggallana and asked

him: "Sir Moggallana, are there any other disciples of the

Lord (Buddha) that are as powerful and mighty as Masters

Moggallana, Kassapa, Kappina, and Anuruddha?"

Then the Venerable Mahamoggallana addressed that member

of Brahma's assembly in verse:

"Triple-knowledge bearers with spiritual powers;Skilled in knowing others' minds." 395

Many are the disciples of the Buddha; Who are arahants with taints destroyed"

Then that member of Brahma's assembly, having delighted

and rejoiced in the Venerable Mahamoggallana's statement,

approached that brahma and told him: "Dear sir, the Venerable

Mahamoggallana speaks thus:

"Triple-knowledge bearers........with taints destroyed"

This is what that member of Brahma's assembly said. Elated,

that brahma delighted in his statement.

177. A Brahma World (Brahmaloka)
(On Negligence)

At Savatthi. Now on that occasion the Lord (Buddha) had gone for

his day's abiding and was in seclusion. Then the independent

brahmas Subrahma and Suddhavasa approached the Blessed

One and stood one at each doorpost. 396 Then the independent

brahma Subrahma said to the independent brahma Suddhavasa:

"It is not the right time, dear sir, to visit the Lord (Buddha).

The Lord (Buddha) has gone for his day's abiding and is in seclusion.

Such and such a brahma world is rich and prosperous, and

the brahma there is dwelling in negligence. Come, dear sir, let

us go to that brahma world and stir up a sense of urgency in

that brahma." [147]

"Yes, dear sir," the independent brahma Suddhavasa replied.

Then, just as quickly as a strong man might extend his drawn-in

arm or draw in his extended arm, the independent brahmas

Subrahma and Suddhavasa disappeared in front of the Blessed

One and reappeared in that brahma world. That brahma saw

those brahmas coming in the distance and said to them: "Now

where are you coming from, dear sirs?"

"We have come, dear sir, from the presence of the Blessed

One, the Arahant, the Perfectly Enlightened One. Dear sir, you

should go to attend upon that Lord (Buddha), the Arahant, the

Perfectly Enlightened One."

When this was said, that brahma refused to accept their

advice. Having created a thousand transformations of himself,

he said to the independent brahma Subrahma: "Do you

see, dear sir, how much power and might I have?"

[Subrahma:] "I see, dear sir, that you have so much power and might."

[That Brahma:] "But, dear sir, when I am so powerful and mighty, what other

ascetic or brahmin should I go to attend upon?"

Then the independent brahma Subrahma, having created two

thousand transformations of himself, said to that brahma: "Do

you see, dear sir, how much power and might I have?"

[that Brahma:] "I see, dear sir, that you have so much power and might."

[Subrahma:]"That Lord (Buddha), dear sir, is still more powerful and mighty

than both you and I. You should go, dear sir, to attend upon that

Lord (Buddha), the Arahant, the Perfectly Enlightened One."

Then that brahma addressed the independent brahma

Subrahma in verse: [148]

"Three [hundred] supannas, four [hundred] swans,

And five hundred falcons:

This [my]palace, O Brahma, of the meditator shines

Illuminating the northern quarter." 397

[The independent brahma Subrahma:]

"Even though that palace of yours shines

Illuminating the northern quarter,

Having seen form's flaw, its chronic trembling.

The wise one takes no delight in form." 398

Then the independent brahmas Subrahma and Suddhavasa,

having stirred up a sense of urgency in that brahma,

disappeared right there. And on a later occasion that brahma went to

attend upon the Lord (Buddha), the Arahant, the Perfectly

Enlightened One.

178. Kokalika (1)
At Savatthi. Now on that occasion the Lord (Buddha) had gone for

his day's abiding and was in seclusion. Then the independent

brahmas Subrahma and Suddhavasa approached the Blessed

One and stood one at each doorpost. Then, referring to the

bhikkhu Kokalika, the independent brahma Subrahma recited

this verse in the presence of the Lord (Buddha): 399

"What wise man here would seek to define;An immeasurable one by taking his measure?

He who would measure an immeasurable one; Must be, I think, an obstructed worldling." 400

179. Katamodakatissaka
At Savatthi.... (as above) ... Then, referring to the bhikkhu

Katamodakatissaka, the independent brahma Suddhavasa recited

this verse in the presence of the Lord (Buddha): 401

"What wise man here would seek to define; An immeasurable one by taking his measure?

He who would measure an immeasurable one; Must be, I think, an obstructed moron."

180. TuruBrahma
At Savatthi. Now on that occasion the bhikkhu Kokalika(who rebelled against chief disciples)

was sick, afflicted, gravely ill. Then, when the night had

advanced, the independent brahma Turu, of stunning beauty,

illuminating the entire Jeta's Grove, approached the bhikkhu

Kokalika. 402 Having approached, he stood in the air and said to

the bhikkhu Kokalika: "Place confidence in Sariputta and

Moggallana, Kokalika. Sariputta and Moggallana are well

behaved."

[Kokalika :]

"Who are you, friend?"

[Turu Brahma]:

"I am the independent brahma Tudu."

[Kokalika :]

"Didn't the Lord (Buddha) declare you to be a nonreturner,

friend? Then why have you come back here? See how far you

have transgressed." 403

[Brahma Tudu:]

"When a person has taken birth,An axe is born inside his mouth

With which the fool cuts himself, Uttering defamatory speech.

"He who praises one deserving blame;

Or blames one deserving praise.

Casts with his mouth an unlucky throw

By which he finds no happiness 404

"Trifling is the unlucky throw

That brings the loss of wealth at dice,

[The loss] of all, oneself included;

Worse by far — this unlucky throw

Of harbouring hate against the fortunate ones 405

"For a hundred thousand nirabbudas

And thirty-six more, and five abbudas,

The maligner of noble ones goes to hell.

Having set evil speech and mind against them." 406

181. Kokalika (2)
At Savatthi. 407 Then the bhikkhu Kokalika approached the

Lord (Buddha), paid homage to him, sat down to one

side, and said: "Venerable sir, Sariputta and Moggallana have

evil wishes; they have come under the control of evil wishes."

When this was said, the Lord (Buddha) said to the bhikkhu

Kokalika: "Do not speak thus, Kokalika! Do not speak thus,

Kokalika! Place confidence in Sariputta and Moggallana,

Kokalika. Sariputta and Moggallana are well behaved."

A second time the bhikkhu Kokalika said to the Lord (Buddha):

"Venerable sir, although the Lord (Buddha) has my faith and trust,

all the same I say that Sariputta and Moggallana have evil wishes;

they have come under the control of evil wishes." And a second

time the Lord (Buddha) said to the bhikkhu Kokalika: "Do not

speak thus, Kokalika!... Sariputta and Moggallana are well

behaved."

A third time the bhikkhu Kokalika said to the Lord (Buddha):

"Venerable sir, although the Lord (Buddha) has my faith and trust,

all the same I say that Sariputta and Moggallana have evil wishes;

they have come under the control of evil wishes." And a third

time the Lord (Buddha) said to the bhikkhu Kokalika: "Do not

speak thus, Kokalika!... Sariputta and Moggallana are well

behaved."

Then the bhikkhu Kokalika rose from his seat, paid homage to

the Lord (Buddha), and departed, keeping him on his right. Not

long after the bhikkhu Kokalika had left, his entire body became

covered with boils the size of mustard seeds. These then

grew to the size of mung beans; then to the size of chickpeas;

then to the size of jujube stones; then to the size of jujube fruits;

then to the size of myrobalans; then to the size of unripe beluva

fruits; then to the size of ripe beluva fruits. When they had

grown to the size of ripe beluva fruits, they burst open, exuding

pus and blood. Then, on account of that illness, the bhikkhu

Kokalika died, [151] and because he had harboured animosity

towards Sariputta and Moggallana, after his death he was

reborn in the Paduma hell. 408

Then, when the night had advanced, Brahma Sahampati, of

stunning beauty, illuminating the entire Jeta's Grove, approached

the Lord (Buddha), paid homage to him, stood to one side,

and said to him: "Venerable sir, the bhikkhu Kokalika has died,

and because he harboured animosity towards Sariputta and

Moggallana, after his death he has been reborn in the Paduma

hell." This is what Brahma Sahampati said. Having said this, he

paid homage to the Lord (Buddha) and, keeping him on his right,

he disappeared right there.

Then, when the night had passed, the Lord (Buddha) addressed

the bhikkhus thus: "Bhikkhus, last night, when the night had

advanced, Brahma Sahampati approached me and said to me:...

(as above ) ... Having said this, he paid homage to me and, keeping me on his right, he disappeared right there."

When this was said, a certain bhikkhu said to the Lord (Buddha):

"Venerable sir, how long is the life span in the Paduma hell?"

[Buddha:]"The life span in the Paduma hell is long, bhikkhu. It is not

easy to count it and say it is so many years, or so many hundreds of years, or so many thousands of years, or so many hundreds of thousands of years."

[Bhikkhu]"Then is it possible to give a simile, venerable sir?" [152]

"It is possible, bhikkhu. Suppose, bhikkhu, there was a

Kosalan cartload of twenty measures of sesamum seed. At the

end of every hundred years a man would remove one seed from

there. That Kosalan cartload of twenty measures of sesamum

seed might by this effort be depleted and eliminated more

quickly than a single Abbuda hell would go by. Twenty Abbuda

hells are the equivalent of one Nirabbuda hell; twenty Nirabbuda hells are the equivalent of one Ababa hell; twenty Ababa

hells are the equivalent of one Atata hell; twenty Atata hells are

the equivalent of one Ahaha hell; twenty Ahaha hells are the

equivalent of one Kumuda hell; twenty Kumuda hells are the

equivalent of one Sogandhika hell; twenty Sogandhika hells are

the equivalent of one Uppala hell; twenty Uppala hells are the

equivalent of one Pundarika hell; and twenty Pundarika hells are

the equivalent of one Paduma hell. Now, bhikkhu, the bhikkhu

Kokalika has been reborn in the Paduma hell because he harboured animosity towards Sariputta and Moggallana." 409

This is what the Lord (Buddha) said. Having said this, the

Fortunate One, the Teacher, further said this:

"When a person has taken birth,An axe is born inside his mouth

With which the fool cuts himself, Uttering defamatory speech.

"He who praises one deserving blame;

Or blames one deserving praise.

Casts with his mouth an unlucky throw

By which he finds no happiness 404

"Trifling is the unlucky throw

That brings the loss of wealth at dice,

[The loss] of all, oneself included;

Worse by far — this unlucky throw

Of harbouring hate against the fortunate ones 405

"For a hundred thousand nirabbudas

And thirty-six more, and five abbudas,

The maligner of noble ones goes to hell.

Having set evil speech and mind against them."

2.The Second Subchapter
(Brahma Pentad)

182. Sanankumara
Thus have I heard. On one occasion the Lord (Buddha) was

dwelling at Rajagaha on the bank of the river Sappini. Then,

when the night had advanced, Braluna Sanankumara, of stunning beauty, illuminating the entire bank of the river Sappini,

approached the Lord (Buddha), paid homage to him, and stood to

one side. 410 Standing to one side, he recited this verse in the

presence of the Lord (Buddha):

"The khattiya is the best among people; For those whose standard is the clan.

But one accomplished in knowledge and conduct; Is best among devas and humans."

This is what Brahma Sanankumara said. The Teacher

approved. Then Brahma Sanankumara, thinking, "The Teacher

has approved of me," paid homage to the Lord (Buddha) and,

keeping him on his right, he disappeared right there.

183. Devadatta
Thus have I heard. On one occasion the Lord (Buddha) was

dwelling at Rajagaha on Mount Vulture Peak not long after

Devadatta had left. 411 Then, when the night had advanced,

Brahma Sahampati, of stunning beauty, illuminating the entire

Mount Vulture Peak, approached the Lord (Buddha), paid homage

to him, and stood to one side. Standing to one side, referring

to Devadatta, he recited this verse in the presence of the

Lord (Buddha):

"As its own fruit brings destruction; To the plantain, bamboo, and reed.

So do honours destroy the bad person; As its embryo destroys the mule, " 412

184. Andhakavinda
On one occasion the Lord (Buddha) was dwelling among the

Magadhans at Andhakavinda. Now on that occasion the Blessed

One was sitting out in the open in the thick darkness of the

night while it was drizzling. Then, when the night had

advanced, Brahma Sahampati ... approached the Lord (Buddha),

paid homage to him, and stood to one side. Standing to one

side, he recited these verses in the presence of the Lord (Buddha):

"One should resort to remote lodgings.

Practise for release from the fetters.

But if one does not find delight there.

Guarded and mindful, dwell in the Sangha. 413

"Walking for alms from family to family.

Faculties guarded, discreet, mindful.

One should resort to remote lodgings.

Freed from fear, liberated in the fearless. 414

"Where terrible serpents glide.

Where lightning flashes and the sky thunders.

In the thick darkness of the night

There sits a bhikkhu devoid of terror. 415

"For this has actually been seen by me; It is not merely hearsay:

Within a single celibate life; A thousand [Arihants] have left Death behind. 416

"There are five hundred more trainees; And ten times a tenfold ten:

All have entered the stream[of nibbana ie. sotapana]; Never returning to the animal realm.

"As for the other people who remain; Who, to my mind, partake of merit

I cannot even number them; From dread of speaking falsely." 417

185. Arunavati
Thus have I heard. On one occasion the Lord (Buddha) was

dwelling at Savatthi.... There the Lord (Buddha) addressed the

bhikkhus thus: "Bhikkhus!"

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

this:

"Bhikkhus, once in the past there was a king name Arunava

whose capital was named Arunavati. The Lord (Buddha) Sikhi, the

Arahant, the Perfectly Enlightened One, dwelt in dependence on

the capital Arunavati. 418 The chief pair of disciples of the Blessed

One Sikhi were named Abhibhu and Sambhava, an excellent

pair.

Then the Lord (Buddha) Sikhi addressed the bhikkhu

Abhibhu: 'Come, brahmin, let us go to a certain brahma

world until it is time for our meal.' -'Yes, venerable sir,' the

bhikkhu Abhibhu replied.

"Then, bhikkhus, just as quickly as a strong man might extend

his drawn-in arm or draw in his extended arm, so the Lord (Buddha)

Sikhi, the Arahant, the Perfectly Enlightened One, and the

bhikkhu Abhibhu disappeared from the capital Arunavati and

reappeared in that brahma world.

Then the Lord (Buddha) Sikhi addressed the bhikkhu Abhibhu thus: 'Give a Dhamma talk,

brahmin, to Brahma and to Brahma's retinue and to Brahma's

assembly.' - 'Yes, venerable sir,' the bhikkhu Abhibhu replied.

Then, by means of a Dhamma talk, he instructed, exhorted,

inspired, and gladdened Brahma and Brahma's retinue and

Brahma's assembly. Thereupon Brahma and Brahma's retinue

and Brahma's assembly found fault with this, grumbled,

and complained about it, saying: 'It is wonderful indeed, sir! It

is amazing indeed, sir! How can a disciple teach the

Dhamma in the very presence of the Teacher?'

"Then, bhikkhus, the Lord (Buddha) Sikhi addressed the

bhikkhu Abhibhu thus: 'Brahmin, Brahma and Brahma's retinue

and Brahma's assembly deplore this, saying, "It is wonderful

indeed, sir! It is amazing indeed, sir! How can a disciple teach

the Dhamma in the very presence of the Teacher?" Well then,

brahmin, stir up an even greater sense of urgency in Brahma

and in Brahma's retinue and in Brahma's assembly.' - 'Yes,

venerable sir,' the bhikkhu Abhibhu replied. Then he taught the

Dhamma with his body visible, and with his body invisible, and

with the lower half of his body visible and the upper half invisible,

and with the upper half of his body visible and the lower

half invisible. 419 Thereupon, bhikkhus, Brahma and Brahma's

retinue and Brahma's assembly were struck with wonder and

amazement, saying: 'It is wonderful indeed, sir! It is amazing

indeed, sir! How the ascetic has such great power and might!'

"Then, bhikkhus, the bhikkhu Abhibhu said to the Blessed

One Sikhi, the Arahant, the Perfectly Enlightened One: 'I recall,

venerable sir, having made such a statement as this in the midst

of the Bhikkhu Sangha: "Friends, while standing in the

brahma world I can make my voice heard throughout the thousandfold world system."' - 'Now is the time for that, brahmin!

Now is the time for that, brahmin! While standing in the brahma

world you should make your voice heard throughout the

thousandfold world system.' - 'Yes, venerable sir,' the bhikkhu

Abhibhu replied. Then, while standing in the brahma world, he

recited these verses: 420

"'Arouse your energy, strive on! Exert yourself in the Buddha's Teaching.

Sweep away the army of Death; As an elephant does a hut of reeds.

"'In this Dhamma and Discipline, One who dwells diligently;

Will make an end to suffering; Having abandoned the wandering on in rebirths. "

"Then, bhikkhus, having stirred up a sense of urgency in

Brahma and in Brahma's retinue and in Brahma's assembly, just

as quickly as a strong man might extend his drawn-in arm or

draw in his extended arm, the Lord (Buddha) Sikhi, the Arahant,

the Perfectly Enlightened One, and the bhikkhu Abhibhu

disappeared from that brahma world and reappeared in the capital

Arunavati. Then the Lord (Buddha) Sikhi addressed the

bhikkhus thus: 'Bhikkhus, did you hear the verses that the

bhikkhu Abhibhu recited while he was standing in the brahma

world?' - 'We did, venerable sir.' - 'What were the verses that

you heard, bhikkhus?' - 'We heard the verses of the bhikkhu

Abhibhu thus:

"'Arouse your energy, strive on! Exert yourself in the Buddha's Teaching.

Sweep away the army of Death; As an elephant does a hut of reeds.

"'In this Dhamma and Discipline, One who dwells diligently;

Will make an end to suffering; Having abandoned the wandering on in rebirths. "

Such were the verses that we heard the bhikkhu Abhibhu

recite while he was standing in the brahma world.' [Buddha Sikhi:] 'Good,

good, bhikkhus! It is good that you heard the verses that the

bhikkhu Abhibhu recited while he was standing in the brahma world.'"

This is what the Lord (Buddha) said. Elated, those bhikkhus

delighted in the Lord (Buddha)'s statement.

186. Final Nibbana (Parinibbana)
On one occasion the Lord (Buddha) was dwelling at Kusinara in

Upavattana, the Sal tree grove of the Malians, between the twin

sal trees, on the occasion of his final Nibbana. 421 Then the

Lord (Buddha) addressed the bhikkhus thus: "Now I address

you, bhikkhus: Formations are bound to vanish. Strive to attain

the goal by diligence." This was the last utterance of the

Tathagata.

Then the Lord (Buddha) attained the first jhana. Having emerged

from the first jhana, he attained the second jhana. Having

emerged from the second jhana, he attained the third jhana.

Having emerged from the third jhana, he attained the fourth

jhana. Having emerged from the fourth jhana, he attained the

base of the infinity of space. Having emerged from the base of

the infinity of space, he attained the base of the infinity of

consciousness. Having emerged from the base of the infinity of

consciousness, he attained the base of nothingness. Having

emerged from the base of nothingness, he attained the base of

neither-perception-nor-nonperception. Having emerged from

the base of neither-perception-nor-nonperception, he attained

the cessation of perception and feeling.

[reverse]Having emerged from the cessation of perception and feeling,

he attained the base of neither-perception-nor-nonperception.

Having emerged from the base of neither-perception-nor-nonperception, he attained the base of nothingness. Having

emerged from the base of nothingness, he attained the base of

the infinity of consciousness. Having emerged from the base of

the infinity of consciousness, he attained the base of the infinity

of space. Having emerged from the base of the infinity of space,

he attained the fourth jhana. Having emerged from the fourth

jhana, he attained the third jhana. Having emerged from the

third jhana, he attained the second jhana. Having emerged from

the second jhana, he attained the first jhana.

Having emerged from the first jhana, he attained the second

jhana. Having emerged from the second jhana, he attained the

third jhana. Having emerged from the third jhana, he attained

the fourth jhana. Having emerged from the fourth jhana,

immediately after this the Lord (Buddha) attained final Nibbana. 422

When the Lord (Buddha) attained final Nibbana, simultaneously

with his final Nibbana Brahma Sahampati recited this verse:

"All beings in the world; Will finally lay the body down.

Since such a one as the Teacher; The peerless person in the world.

The Tathagata endowed with the powers;The Buddha, has attained final Nibbana." 423

When the Lord (Buddha) attained final Nibbana, simultaneously

with his final Nibbana Sakka, lord of the devas, recited this verse:

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

Having arisen, they cease: Their appeasement is blissful." 424

When the Lord (Buddha) attained final Nibbana, simultaneously

with his final Nibbana the Venerable Ananda recited this

verse: 425

"Then there was terror; Then there was trepidation.

When the one perfect in all excellent qualities; The Buddha, attained final Nibbana."

When the Lord (Buddha) attained final Nibbana, simultaneously

with his final Nibbana the Venerable Anuruddha recited these verses:

"There was no more in-and-out breathing; In the Stable One of steady mind

When unstirred, bent on peace; The One with Vision attained final Nibbana. 426

"With unshrinking mind He endured the pain;

Like the quenching of a lamp; Was the deliverance of the mind." 427

Chapter 7. Brahmanasamyutta
(Connected Discourses with Brahmins )

187. Dhananjani
Thus have I heard. On one occasion the Lord (Buddha) was

dwelling at Rajagaha in the Bamboo Grove, the Squirrel

Sanctuary. Now on that occasion the wife of a certain brahmin

of the Bharadvaja clan, a brahmin lady named Dhananjani, had

full confidence in the Buddha, the Dhamma, and the Sangha. 428

Once, while the brahmin lady Dhananjani was bringing the

brahmin his meal, she stumbled, whereupon she uttered three

times this inspired utterance:

"Homage to the Lord (Buddha), the Arahant, the Perfectly Enlightened One!

Homage to the Lord (Buddha), the Arahant, the Perfectly Enlightened One!

Homage to the Lord (Buddha), the Arahant, the Perfectly Enlightened One!" 429

When this was said, the brahmin of the Bharadvaja clan said

to her: "For the slightest thing this wretched woman spouts

out praise of that shaveling ascetic! Now, wretched woman, I

am going to refute the doctrine of that teacher of yours." 430

"I do not see anyone, brahmin, in this world with its devas,

Mara, and Brahma, in this generation with its ascetics and brahmins,

its devas and humans, who could refute the doctrine of

the Lord (Buddha), the Arahant, the Perfectly Enlightened One.

But go, brahmin. When you have gone, you will understand."

Then the brahmin of the Bharadvaja clan, angry and displeased, approached the Lord (Buddha) and exchanged greetings

with him. When they had concluded their greetings and cordial

talk, he sat down to one side [161] and addressed the Blessed

One in verse: 431

"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?"

[The Lord (Buddha):]

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

The killing of anger, O brahmin; With its poisoned root and honeyed tip:

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

When this was said, the brahmin of the Bharadvaja clan said

to the Lord (Buddha): "Magnificent, Master Gotama! Magnificent,

Master Gotama! The Dhamma has been made clear in many

ways by Master Gotama, as though he were turning upright

what had been turned upside down, revealing what was hidden,

showing the way to one who was lost, or holding up a

lamp in the dark for those with eyesight to see forms. I go for

refuge to Master Gotama, and to the Dhamma, and to the

Bhikkhu Sangha. May I receive the going forth under Master

Gotama, may I receive the higher ordination?"

Then the brahmin of the Bharadvaja clan received the going

forth under the Lord (Buddha), he received the higher ordination.

And soon, not long after his higher ordination, dwelling alone,

withdrawn, diligent, ardent, and resolute, the Venerable

Bharadvaja, by realizing it for himself with direct knowledge, in

this very life entered and dwelt in that unsurpassed goal of the

holy life for the sake of which clansmen rightly go forth from

the household life into homelessness. He directly knew:

"Destroyed is birth, the holy life has been lived, what had to be

done has been done, there is no more for this state of being." 432

And the Venerable Bharadvaja became one of the arahants.

188. Abuse (Akkosa)
On one occasion the Lord (Buddha) was dwelling at Rajagaha in

the Bamboo Grove, the Squirrel Sanctuary. The brahmin

Akkosaka Bharadvaja, Bharadvaja the Abusive, heard: 433 "It is

said that the brahmin of the Bharadvaja clan has gone forth from

the household life into homelessness under the ascetic Gotama."

Angry and displeased, he approached the Lord (Buddha) and [162]

abused and reviled him with rude, harsh words.

When he had finished speaking, the Lord (Buddha) said to him:

"What do you think, brahmin? Do your friends and colleagues,

kinsmen and relatives, as well as guests come to visit you?"

[Bharadvaja:] "Sometimes they come to visit. Master Gotama."

[Buddha:]"Do you then offer them some food or a meal or a snack?"

[Bharadvaja:] "Sometimes I do. Master Gotama."

[Buddha:] "But if they do not accept it from you, then to whom does the

food belong?"

[Bharadvaja:] "If they do not accept it from me, then the food still belongs to

us."

[Buddha:]"So too, brahmin, we — who do not abuse anyone, who do not

scold anyone, who do not rail against anyone — refuse to accept

from you the abuse and scolding and tirade you let loose at us.

It still belongs to you, brahmin! It still belongs to you, brahmin!

"Brahmin, one who abuses his own abuser, who scolds the

one who scolds him, who rails against the one who rails at

him — he is said to partake of the meal, to enter upon an

exchange. But we do not partake of your meal; we do not enter

upon an exchange. It still belongs to you, brahmin! It still

belongs to you, brahmin!"

[Bharadvaja:] "The king and his retinue understand the ascetic Gotama to be

an arahant, yet does Master Gotama still gets angry ?." 434

[The Lord (Buddha):]

"How can anger arise in one who is angerless;In the tamed one of righteous living,

In one liberated by perfect knowledge; In the Stable One who abides in peace? 435

"One who repays an angry man with anger; Thereby makes things worse for himself.

Not repaying an angry man with anger; One wins a battle hard to win.

"He practises for the welfare of both; His own and the other's.

When, knowing that his foe is angry; He mindfully maintains his peace.

"When he achieves the cure of both;His own and the other's,

The people who consider him a fool; Are unskilled in the Dhamma." 436

When this was said, the brahmin Akkosaka Bharadvaja said to

the Lord (Buddha): "Magnificent, Master Gotama!...(as in 187) I go for refuge

to Master Gotama, and to the Dhamma, and to the Bhikkhu

Sangha. May I receive the going forth under Master Gotama,

may I receive the higher ordination?"

Then the brahmin of the Bharadvaja clan received the going forth

under the Lord (Buddha), he received the higher ordination.

And soon, not long after his higher ordination, dwelling alone

...(as in 187) the Venerable Bharadvaja became one of the arahants.

189. Asurindaka
On one occasion the Lord (Buddha) was dwelling at Rajagaha in

the Bamboo Grove, the Squirrel Sanctuary. The brahmin

Asurindaka Bharadvaja heard: 437 "It is said that the brahmin of

the Bharadvaja clan has gone forth from the household life into

homelessness under the ascetic Gotama." Angry and displeased,

he approached the Lord (Buddha) and abused and reviled him

with rude, harsh words.

When he had finished speaking, the Lord (Buddha) remained

silent. Then the brahmin Asurindaka Bharadvaja said to the

Lord (Buddha): "You're beaten, ascetic! You're beaten, ascetic!"

[The Lord (Buddha):]

"The fool thinks victory is won; When, by speech, he bellows harshly;

But for one who understands; Patient endurance is the true victory. 438

"One who repays an angry man with anger; Thereby makes things worse for himself.

Not repaying an angry man with anger; One wins a battle hard to win.

"He practises for the welfare of both; His own and the other's.

When, knowing that his foe is angry; He mindfully maintains his peace.

"When he achieves the cure of both;His own and the other's,

The people who consider him a fool; Are unskilled in the Dhamma."

When this was said, the brahmin Asurindaka Bharadvaja said

to the Lord (Buddha): "Magnificent, Master Gotama!...(as in 187)" And the

Venerable Bharadvaja became one of the arahants.

190 Bilangika
On one occasion the Lord (Buddha) was dwelling at Rajagaha in

the Bamboo Grove, the Squirrel Sanctuary. The brahmin

Bilangika Bharadvaja heard: 439 "It is said that the brahmin of the

Bharadvaja clan has gone forth from the household life into

homelessness under the ascetic Gotama." Angry and displeased,

he approached the Lord (Buddha) and silently stood to one side. 440

Then the Lord (Buddha), having known with his own mind the

reflection in the brahmin Bilangika Bharadvaja's mind,

addressed him in verse:

"If one wrongs an innocent man,

A pure person without blemish,

The evil falls back on the fool himself

Like fine dust thrown against the wind."

When this was said, the brahmin Bilangika Bharadvaja said to

the Lord (Buddha): "Magnificent, Master Gotama!...(as in 187)" And the

Venerable Bharadvaja became one of the arahants.

191. Ahimsaka
At Savatthi. Then the brahmin Ahimsaka Bharadvaja,

Bharadvaja the Harmless, approached the Lord (Buddha) and

exchanged greetings with him. 441 When they had concluded

their greetings and cordial talk, he sat down to one side [165]

and said to the Lord (Buddha): "I am Ahimsaka the Harmless,

Master Gotama. I am Ahimsaka the Harmless, Master Gotama."

[The Lord (Buddha):]

"If one were as one's name implies ; You would be a harmless one.

But it is one who does no harm at all ; By body, speech, or mind.

Who really is a harmless one; As he does not harm others."

When this was said, the brahmin Ahimsaka Bharadvaja said

to the Lord (Buddha): "Magnificent, Master Gotama!...(as in 187)" And the

Venerable Ahimsaka Bharadvaja became one of the arahants.

192. Tangle (Jata)
At Savatthi. Then the brahmin Jata Bharadvaja, Bharadvaja of

the Tangle, approached the Lord (Buddha) and exchanged greetings with him. When they had concluded their greetings and

cordial talk, he sat down to one side and addressed the Blessed

One in verse:

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

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

[The Lord (Buddha):]

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

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

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

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

"Where name-and-form ceases; Stops without remainder.

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

When this was said, the brahmin Jata Bharadvaja said to the

Lord (Buddha): "Magnificent, Master Gotama!...(as in 187)" And the Venerable Bharadvaja became one of the arahants.

193. Suddhika
At Savatthi. Then the brahmin Suddhika Bharadvaja approached

the Lord (Buddha) and exchanged greetings with him.

When they had concluded their greetings and cordial talk, he sat

down to one side gnd recited this verse in the presence of

the Lord (Buddha):

"In the world no brahmin is ever purified; Though he be virtuous and austere in practice;

One accomplished in knowledge and conduct is purified;Not the others, the common folk." 442

[The Lord (Buddha):]

"Even though one mutters many chants; One does not become a brahmin by birth;

If one is rotten within and defiled; Supporting oneself by fraudulent means.

"Whether khattiya, brahmin, vessa, sudda; Candala or scavenger,

If one is energetic and resolute; Always firm in exertion,

One attains the supreme purity; Know, O brahmin, that this is so."

When this was said, the brahmin Suddhika Bharadvaja said to

the Lord (Buddha): "Magnificent, Master Gotama!"...(as in 187) And the

Venerable Bharadvaja became one of the arahants.

194. Aggika
On one occasion the Lord (Buddha) was dwelling at Rajagaha in

the Bamboo Grove, the Squirrel Sanctuary. Now on that occasion milk-rice with ghee had been set out for the brahmin

Aggika Bharadvaja, who had thought: "I will offer a fire sacrifice,

I will perform the fire oblation." 443

Then, in the morning, the Lord (Buddha) dressed and, taking bowl

and robe, entered Rajagaha for alms. Walking for alms on

uninterrupted alms round in Rajagaha, the Lord (Buddha) approached

the residence of the brahmin Aggika Bharadvaja and stood to

one side. The brahmin Aggika Bharadvaja saw the Lord (Buddha)

standing for alms and addressed him in verse:

"One endowed with the triple knowledge; Of proper birth, of ample learning.

Accomplished in knowledge and conduct; Might partake of this milk-rice meal." 444

[The Lord (Buddha):]

"Even though one mutters many chants;One does not become a brahmin by birth

If one is rotten within and defiled; With followers gained by fraudulent means.

"One who has known his past abodes; Who sees heaven and the plane of woe.

Who has reached the destruction of rebirths; A sage consummate in direct knowledge 445

"By means of these three kinds of knowledge; One is a triple-knowledge brahmin.

This one accomplished in knowledge and conduct; Might partake of this milk-rice meal."

[The brahmin Aggika Bharadvaja:] "Let Master Gotama eat; The worthy is a brahmin."

[The Lord (Buddha):]

"Food over which verses have been sung;Is not fit to be eaten by me.

This, brahmin, is not the principle Observed by those who see.

The Enlightened Ones reject such food Over which verses have been sung.

As such a principle exists, O brahmin This is their rule of conduct.

"Serve with other food and drink

The consummate one, the great seer

With taints destroyed and remorse stilled,

For he is the field for one seeking merit." 446

When this was said, the brahmin Aggika Bharadvaja said to

the Lord (Buddha): "Magnificent, Master Gotama!"...(as in 187) And the

Venerable Aggika Bharadvaja became one of the arahants.

195 Sundarika
On one occasion the Lord (Buddha) was dwelling among the

Kosalans on the bank of the river Sundarika. Now on that occasion the brahmin Sundarika Bharadvaja was offering a

fire sacrifice and performing the fire oblation on the bank of the

river Sundarika. Then the brahmin Sundarika Bharadvaja, having offered the fire sacrifice and performed the fire oblation,

rose from his seat and surveyed the four quarters all around,

wondering: "Who now might eat this sacrificial cake?" 447

The brahmin Sundarika Bharadvaja saw the Lord (Buddha) sitting at the foot of a tree with his head covered. Having seen him,

he took the sacrificial cake in his left hand and the waterpot in

his right hand and approached the Lord (Buddha). When the

Lord (Buddha) heard the sound of the brahmin's footsteps, he

uncovered his head. Then the brahmin Sundarika Bharadvaja,

thinking, "This worthy is shaven-headed, this worthy is a

shaveling," wanted to turn back; but it occurred to him:

"Some brahmins here are also shaven-headed. Let me approach

him and inquire about his birth."

Then the brahmin Sundarika Bharadvaja approached the

Lord (Buddha) and said to him: "What is the worthy one's birth?"

[The Lord (Buddha):]

"Ask not of birth but ask of conduct:

Fire is indeed produced from any wood.

A resolute sage, though from low family.

Is a thoroughbred restrained by a sense of shame. 448

"The sacrificer should invoke this one:

One tamed by truth, perfect by taming.

Who has reached the end of knowledge,

A fulfiller of the holy life.

Then he makes a timely oblation

To one worthy of offerings." 449

[The brahmin Sundarika Bharadvaja:]

"Surely my sacrifice is well performed

As I have seen such a knowledge-master.

Because I had not seen those like yourself

Other people ate the sacrificial cake.

"Let Master Gotama eat. The worthy is a brahmin."

[The Lord (Buddha):](as in 194)

"Food over which verses have been sung;Is not fit to be eaten by me.

This, brahmin, is not the principle Observed by those who see.

The Enlightened Ones reject such food Over which verses have been sung.

As such a principle exists, O brahmin This is their rule of conduct.

"Serve with other food and drink

The consummate one, the great seer

With taints destroyed and remorse stilled,

For he is the field for one seeking merit."

[Sundarika Bharadvaja:] "Then, Master Gotama, should I give this sacrificial cake to

someone else?" "I do not see anyone, brahmin, in this world with its devas,

Mara, and Brahma, in this generation with its ascetics and brahmins,

its devas and humans, who could eat and properly digest

this sacrificial cake [169] except the Tathagata or a disciple of the

Tathagata. 450 Therefore, brahmin, throw away the sacrificial

cake in a place where there is sparse vegetation or dispose of it

in water where there are no living beings."

Then the brahmin Sundarika Bharadvaja disposed of that

sacrificial cake in water where there were no living beings. When it

was disposed of in the water, that sacrificial cake sizzled and

hissed and gave off steam and smoke. 451 Just as a ploughshare,

heated all day, sizzles and hisses and gives off steam and smoke

if placed in water, so too that sacrificial cake, when disposed

of in the water, sizzled and hissed and gave off steam and smoke.

Then the brahmin Sundarika Bharadvaja, shocked and terrified,

approached the Lord (Buddha) and stood to one side. The

Lord (Buddha) then addressed him with verses:

"When kindling wood, brahmin, do not imagine

This external deed brings purity;

For experts say no purity is gained

By one who seeks it outwardly.

"Having given up the fire made from wood,

I kindle, O brahmin, the inner light alone.

Always ablaze, my mind always concentrated,

I am an arahant living the holy life.

"Conceit, O brahmin, is your shoulder-load,

Anger the smoke, false speech the ashes;

The tongue is the ladle, the heart the altar,

A well-tamed self is the light of a man.

"The Dhamma is a lake with fords of virtue

Limpid, praised by the good to the good

Where the knowledge-masters go to bathe.

And, dry-limbed, cross, to the far shore. 453

"Truth, Dhamma, restraint, the holy life.

Attainment of Brahma based on the middle:

Pay homage, O brahmin, to the upright ones;

I call that person one impelled by Dhamma." 454

When this was said, the brahmin Sundarika Bharadvaja said

to the Lord (Buddha): "Magnificent, Master Gotama!"...(as in 187) And the

Venerable Sundarika Bharadvaja became one of the arahants.

196. Many Daughters (Bahudhita)
On one occasion the Lord (Buddha) was dwelling among the

Kosalans in a certain woodland thicket. Now on that occasion

fourteen oxen belonging to a certain brahmin of the Bharadvaja

clan had gotten lost. Then the brahmin of the Bharadvaja clan,

while searching for those oxen, went to the woodland thicket

where the Lord (Buddha) was staying. There he saw the Lord (Buddha)

sitting with his legs folded crosswise, holding his body

erect, having set up mindfulness in front of him. Having seen

him, he approached the Lord (Buddha) and recited these verses in

the presence of the Lord (Buddha):

"Surely this ascetic does not have, Fourteen oxen [that have gotten lost].

Not seen now for the past six days; Hence this ascetic is happy. 455

"Surely this ascetic does not have; A field of blighted sesamum plants.

Some with one leaf, some with two, Hence this ascetic is happy.

"Surely this ascetic does not have; Rats inside an empty barn

Dancing around merrily; Hence this ascetic is happy.

"Surely this ascetic does not have; A blanket that for seven months

Has been covered with swarms of vermin; Hence this ascetic is happy.

"Surely this ascetic does not have; Seven daughters left for widows.

Some with one son, some with two; Hence this ascetic is happy. 456

"Surely this ascetic does not have; A tawny wife with pockmarked face

Who wakes him up with a kick; Hence this ascetic is happy.

"Surely this ascetic does not have; Creditors who call at dawn.

Chiding him, 'Pay up! Pay up!'; Hence this ascetic is happy."

[The Lord (Buddha):]

"Surely, brahmin, I do not have; Fourteen oxen [that have gotten lost].

Not seen now for the past six days; Hence, O brahmin, I am happy.

"Surely, brahmin, I do not have; A field of blighted sesamum plants.

Some with one leaf, some with two; Hence, O brahmin, I am happy.

"Surely, brahmin, I do not have; Rats inside an empty barn

Dancing around merrily; Hence, O brahmin, I am happy.

"Surely, brahmin, I do not have; A blanket that for seven months

Has been covered with swarms of vermin; Hence, O brahmin, I am happy.

"Surely, brahmin, I do not have; Seven daughters left for widows.

Some with one son, some with two; Hence, O brahmin, I am happy.

"Surely, brahmin, I do not have; A tawny wife with pockmarked face

Who wakes me up with a kick; Hence, O brahmin, I am happy.

"Surely, brahmin, I do not have; Creditors who call at dawn.

Chiding me, 'Pay up! Pay up!'; Hence, O brahmin, I am happy."

When this was said, the brahmin of the Bharadvaja clan said

to the Lord (Buddha): "Magnificent, Master Gotama!"...(as in 187) And the

Venerable Bharadvaja became one of the arahants. 457

197. Kasi Bharadvaja
Thus have I heard. 458 On one occasion the Lord (Buddha) was

dwelling among the Magadhans at Dakkhinagiri near the brahmin

village of Ekanala. Now on that occasion the brahmin Kasi

Bharadvaja, Bharadvaja the Ploughman, had five hundred

ploughs fastened to their yokes at the time of sowing. 459 Then, in

the morning, the Lord (Buddha) dressed and, taking bowl and

robe, went to the place where the brahmin Kasi Bharadvaja was

at work.

Now on that occasion the brahmin Kasi Bharadvaja's food

disribution was taking place. 460 Then the Lord (Buddha) approached

the place of the food distribution and stood to one side.

The brahmin Kasi Bharadvaja saw the Lord (Buddha) standing for

alms and said to him:

"Recluse, I plough and sow, and when I have ploughed and

sown I eat. You too, ascetic, ought to plough and sow; then

when you have ploughed and sown, you will eat."

[Buddha:] "I too, brahmin, plough and sow, and when I have ploughed

and sown I eat."

[Kasi Bharadvaja] "But we do not see Master Gotama's yoke or plough or ploughshare or goad or oxen; yet Master Gotama says, 'I too, brahmin,

plough and sow, and when I have ploughed and sown I eat.'"

Then the brahmin Kasi Bharadvaja addressed the Lord (Buddha)

in verse:

"You claim to be a man who works the plough; But I do not see your ploughing.

If you're a ploughman, answer me; How should we understand your ploughing?"

[The Lord (Buddha):]

"Faith is the seed, austerity the rain; Wisdom my yoke and plough;

Shame is the pole, mind the yoke-tie; Mindfulness my ploughshare and goad 461

"Guarded in body, guarded in speech; Controlled in my appetite for food,

I use truth as my weeding-hook; And gentleness as my unyoking 462 [173]

"Energy is my beast of burden; Carrying me to security from bondage.

It goes ahead without stopping; To where, having gone, one does not sorrow. 463

"In such a way this ploughing is done; Which has the Deathless as its fruit.

Having finished this work of ploughing; One is released from all suffering."

"Let Master Gotama eat! The worthy is a ploughman, since Master Gotama does ploughing that has even the Deathless as its fruit."

"Food over which verses have been sung;Is not fit to be eaten by me.

This, brahmin, is not the principle Observed by those who see.

The Enlightened Ones reject such food Over which verses have been sung.

As such a principle exists, O brahmin This is their rule of conduct.

"Serve with other food and drink

The consummate one, the great seer

With taints destroyed and remorse stilled,

For he is the field for one seeking merit. (as in 194)"

When this was said, the brahmin Kasi Bharadvaja said to the

Lord (Buddha): "Magnificent, Master Gotama! Magnificent, Master

Gotama! The Dhamma has been made clear in many ways by

Master Gotama, as though he were turning upright what had

been turned upside down, revealing what was hidden, showing

the way to one who was lost, or holding up a lamp in the dark

for those with eyesight to see forms. I go for refuge to

Master Gotama, and to the Dhamma, and to the Bhikkhu

Sangha. Let Master Gotama remember me as a lay follower who

from today has gone for refuge for life."

198. Udaya
At Savatthi. Then, in the morning, the Lord (Buddha) dressed and,

taking bowl and robe, approached the residence of the brahmin

Udaya. Then the brahmin Udaya filled the Lord (Buddha)'s bowl

with rice. A second time in the morning the Lord (Buddha) dressed

and, taking bowl and robe, approached the residence of the

brahmin Udaya.... A third time in the morning the Lord (Buddha)

dressed and, taking bowl and robe, approached the residence of

the brahmin Udaya. 464 Then a third time the brahmin Udaya

filled the Lord (Buddha)'s bowl with rice, [174] after which he said

to the Lord (Buddha): "This pesky ascetic Gotama keeps coming

again and again." 465

[The Lord (Buddha):]

"Again and again, they sow the seed; Again and again, the sky-god sends down rain;

Again and again, ploughmen plough the field; Again and again, grain comes to the realm.

"Again and again, the mendicants beg; Again and again, the donors give;

When donors have given again and again; Again and again they go to heaven.

"Again and again, the dairy folk draw milk; Again and again, the calf goes to its mother;

Again and again, one wearies and trembles; Again and again, the dimwit enters the womb;

Again and again, one is born and dies; Again and again, they take one to the cemetery.

"Obtaining path of no more rebirths; one bright in wisdom, is not born again& again!"

When this was said, the brahmin Udaya said to the Blessed

One: "Magnificent, Master Gotama! Magnificent, Master

Gotama!...(as in 197) Let Master Gotama remember me as a lay follower

who from today has gone for refuge for life."

199. Devahita
At Savatthi. Now on that occasion the Lord (Buddha) was afflicted

by winds and the Venerable Upavana was his attendant. 466 There

the Lord (Buddha) addressed the Venerable Upavana thus: "Come

now, Upavana, find some hot water for me."

"Yes, venerable sir," the Venerable Upavana replied. Then he

dressed and, taking bowl and robe, went to the residence of the

brahmin Devahita, where he stood silently to one side. The

brahmin Devahita saw the Venerable Upavana standing silently

to one side and addressed him in verse:

"Silent, the worthy one stands; Shaven-headed, clad in a stitched robe.

What do you want, what do you seek; What have you come here to beg?"

[The Venerable Upavana:]

"The Arahant, the Fortunate One in the world;The Sage, is afflicted with winds.

If there is any hot water, brahmin; Please give it for the Sage.

"He is worshipped by those worthy of worship; Honoured by those worthy of honour.

Respected by those worthy of respect;It is to him that I wish to take it."

Then the brahmin Devahita ordered a man to bring a carrying

pole with hot water and presented a bag of molasses to the

Venerable Upavana. Then the Venerable Upavana approached

the Lord (Buddha). He had the Lord (Buddha) bathed with the hot

water, and he mixed the molasses with hot water and offered it

to him. Then the Lord (Buddha)'s ailment subsided.

Then the brahmin Devahita approached the Lord (Buddha) and

exchanged greetings with him, after which he sat down to one

side and addressed the Lord (Buddha) in verse:

"Where should one give a proper gift? Where does a gift bear great fruit?

How, for one bestowing alms; Does an offering bring success — just how?" 467

[The Lord (Buddha):]

"One who has known his past abodes; Who sees heaven and the plane of woe(hell).

Who has reached the destruction of birth; A sage consummate in direct knowledge:

Here one should give a proper gift; Here a gift bears great fruit.

That's how, for one bestowing alms; An offering brings success — just so!"

When this was said, the brahmin Devahita said to the Blessed

One: "Magnificent, Master Gotama! Magnificent, Master

Gotama!... Let Master Gotama remember me as a lay follower

who from today has gone for refuge for life." (as in 197)

200 The Affluent One (Mahasala)
At Savatthi. 468 Then a certain affluent brahmin, shabby, clad in a

shabby cloak, approached the Lord (Buddha) and

exchanged greetings with him. When they had concluded their

greetings and cordial talk, he sat down to one side, and the

Lord (Buddha) then said to him: "Why now, brahmin, are you so

shabby, clad in a shabby cloak?"

[Brahmin:] "Here, Master Gotama, my four sons, instigated by their

wives, have expelled me from the house."

[Buddha:] "Well then, brahmin, learn these verses and recite them when

the multitude has assembled in the meeting hall with your sons

sitting together there:

"Those at whose birth I took delight; And whose success I much desired.

Being instigated by their wives; Chase me out as dogs chase swine.

"These evil fellows are indeed mean; Although they call me, 'Dad, dear Dad.'

They're demons in the guise of sons; To abandon me when I've grown old.

"As an old horse of no more use; Is led away from its fodder,

So the old father of those boys; Begs for alms at others' homes.

"Better for me is the staff I use; Than those disobedient sons;

For the staff drives off the wild bull; And drives away the wild dog.

"In the dark it goes before me; In the deep it gives me support.

By the gracious power of the staff; If I stumble I still stand firm."

Then that affluent brahmin, having learned these verses in the

presence of the Lord (Buddha), recited them when the multitude

had assembled in the meeting hall with his sons sitting together

there:

"Those at whose birth I took delight . . . (same as before)..If I stumble I still stand firm."

Then the sons led that affluent brahmin to their house, bathed

him, and each gave him a pair of clothes. Then that affluent

brahmin, having taken one pair of clothes, approached the

Lord (Buddha) and exchanged greetings with him. Then he

sat down to one side and said to the Lord (Buddha): "Master

Gotama, we brahmins seek a teacher's fee for our teacher. Let

Master Gotama accept a teacher's fee from me." The Blessed

One accepted out of compassion.

Then that affluent brahmin said to the Lord (Buddha):

"Magnificent, Master Gotama! Magnificent, Master Gotama!...(as in 197) Let

Master Gotama remember me as a lay follower who from today

has gone for refuge for life."

201. Manatthaddha
At Savatthi. Now on that occasion a brahmin named

Manatthaddha, Stiff with Conceit, was residing at Savatthi. 469 He did

not pay homage to his mother or father, nor to his teacher or

eldest brother. Now on that occasion the Lord (Buddha) was teaching the Dhamma surrounded by a large assembly. Then it

occurred to the brahmin Manatthaddha: "This ascetic Gotama is

teaching the Dhamma surrounded by a large assembly. Let me

approach him. If the ascetic Gotama addresses me, then I will

address him in turn. But if he does not address me, neither will I

address him."

Then the brahmin Manatthaddha approached the Lord (Buddha)

and stood silently to one side, but the Lord (Buddha) did not

address him. Then the brahmin Manatthaddha, thinking, "This

ascetic Gotama doesn't know anything' 470 wanted to turn back,

but the Lord (Buddha), having known with his own mind the

reflection in the brahmin's mind, addressed the brahmin

Manatthaddha in verse:

"The fostering of conceit is never good;For one keen on his welfare, brahmin.

You should instead foster that purpose; Because of which you've come here." 471

Then the brahmin Manatthaddha, thinking, "The ascetic

Gotama knows my mind," prostrated himself right there with

his head at the Lord (Buddha)'s feet. He kissed the Lord (Buddha)'s

feet, stroked them with his hands, and announced his name thus:

"I am Manatthaddha, Master Gotama! I am Manatthaddha,

Master Gotama!"

Then that assembly was struck with amazement and the people said: "It is wonderful indeed, sir! It is amazing indeed, sir!

This brahmin Manatthaddha does not pay homage to his mother

and father, nor to his teacher or eldest brother, yet he shows

such supreme honour towards the ascetic Gotama." 472

Then the Lord (Buddha) said to the brahmin Manatthaddha:

"Enough, brahmin! Get up and sit in your own seat, as your

mind has confidence in me."

Then the brahmin Manatthaddha sat down in his own seat

and addressed the Lord (Buddha) in verse:

"Towards whom should one avoid conceit? Towards whom should one show reverence?

To whom should one be ever respectful? Whom is it proper to venerate deeply?"

[The Lord (Buddha):]

"First one's own mother and father; Then one's eldest family brother.

Then one's teacher as the fourth;

Towards these one should avoid conceit;

Towards these one should be reverential;

These should be well respected;

These it is good to venerate deeply.

"Having struck down conceit, humble;One should pay homage to the arahants.

Those cool of heart, their tasks done;The taintless ones, unsurpassed."

When this was said, the brahmin Manatthaddha said to the

Lord (Buddha): "Magnificent, Master Gotama! Magnificent, Master

Gotama!... (as in 197) Let Master Gotama remember me as a lay

follower who from today has gone for refuge for life."

202. Paccanika
At Savatthi. Now on that occasion a brahmin named Paccanikasata, Relisher of Contradiction, was residing at Savatthi. Then it

occurred to the brahmin Paccanikasata: "Let me approach the

ascetic Gotama and contradict whatever he says."

Now on that occasion the Lord (Buddha) was walking back and

forth in the open. Then the brahmin Paccanikasata approached

the Lord (Buddha) and said to him while he was walking back and

forth: "Speak Dhamma, ascetic!"

[The Lord (Buddha):]

"Well-spoken counsel is hard to understand; By one who relishes contradiction.

By one with a corrupt mind ; Who is engrossed in aggression.

"But if one has removed aggression; And the distrust of one's heart.

If one has cast away aversion; One can understand well-spoken counsel."

When this was said, the brahmin Paccanikasata said to the

Lord (Buddha): "Magnificent, Master Gotama! Magnificent, Master

Gotama!...(as in 197) Let Master Gotama remember me as a lay follower

who from today has gone for refuge for life."

203. Navakammika
On one occasion the Lord (Buddha) was dwelling among the

Kosalans in a certain woodland thicket. Now on that occasion

the brahmin Navakammika Bharadvaja was getting some work

done in that woodland thicket. 473 The brahmin Navakammika

Bharadvaja saw the Lord (Buddha) sitting at the foot of a certain

sal tree with his legs folded crosswise, holding his body erect,

having set up mindfulness in front of him. Having seen him, he

thought: "I take delight in getting work done in this

woodland thicket. What does this ascetic Gotama take delight in

getting done?"

Then the brahmin Navakammika Bharadvaja approached the

Lord (Buddha) and addressed him in verse:

"With what kind of work are you engaged; Here in this sal woods, bhikkhu.

By reason of which you find delight; Alone in the forest, Gotama?"

[The Lord (Buddha):]

"There is nothing in the woods I need to do;

Cut down at the root, my woods is dried up.

Woodless and dartless, discontent cast off,

I find delight alone in the woods." 474

When this was said, the brahmin Navakammika Bharadvaja

said to the Lord (Buddha): "Magnificent, Master Gotama!

Magnificent, Master Gotama!... (as in 197) Let Master Gotama remember

me as a lay follower who from today has gone for refuge for

life."

204. The Wood Gatherers (Katthahara)
On one occasion the Lord (Buddha) was dwelling among the

Kosalans in a certain woodland thicket. Now on that occasion a

number of brahmin boys, students of a certain brahmin of the

Bharadvaja clan, approached that woodland thicket while

collecting firewood. Having approached, they saw the Lord (Buddha)

sitting in that woodland thicket with his legs folded crosswise,

holding his body erect, having set up mindfulness in front of

him. Having seen him, they approached the brahmin of the

Bharadvaja clan and said to him: "See now, master, you should

know that in such and such a woodland thicket an ascetic is

sitting with his legs folded crosswise, holding his body erect,

having set up mindfulness in front of him."

Then the brahmin of the' Bharadvaja clan, together with those

brahmin boys, went to that woodland thicket. He saw the

Lord (Buddha) sitting there .. (as before) ... having set up mindfulness

in front of him. He then approached the Lord (Buddha) and

addressed him in verse:

"Having entered the empty, desolate forest.

Deep in the woods where many terrors lurk,

With a motionless body, steady, lovely.

How you meditate, bhikkhu, so beautifully! 475

"In the forest where no song or music sounds,

A solitary sage has resorted to the woods!

This strikes me as a wonder — that you dwell

With joyful mind alone in the woods.

"I suppose you desire the supreme triple heaven,

The company of the world's divine lord.

Therefore you resort to the desolate forest:

You practise penance here for attaining Brahma." 476

[The Lord (Buddha):]

"Whatever be the many desires and delights

That are always attached to the manifold elements.

The longings sprung from the root of unknowing

All I have demolished along with their root. 477

701 "I am desireless, unattached, disengaged;

My vision of all things has been purified.

Having attained the auspicious — supreme enlightenment —

Self-confident, brahmin, I meditate alone." 478

When this was said, the brahmin of the Bharadvaja clan said

to the Lord (Buddha): "Magnificent, Master Gotama! Magnificent,

Master Gotama!...(as in 197) Let Master Gotama remember me as a lay follower who from today has gone for refuge for life."

205. The Mother Supporter (Matuposaka)
At Savatthi. Then a brahmin who supported his mother

approached the Lord (Buddha) ... and said to him: "Master

Gotama, I seek almsfood righteously and thereby support my

mother and father. In doing so, am I doing my duty?"

"For sure, brahmin, in doing so you are doing your duty. One

who seeks almsfood righteously and thereby supports his

mother and father generates much merit.

"When a mortal righteously supports his parents.

Because of this service to mother and father

The wise praise him here in this world; And after death he rejoices in heaven."

When this was said, the brahmin who supported his mother

said to the Lord (Buddha): "Magnificent, Master Gotama! Magnificent, Master Gotama! . .(as in 197). . Let Master Gotama remember me as a

lay follower who from today has gone for refuge for life."

206. The Mendicant (Bhikkhaka)
At Savatthi. Then a mendicant brahmin approached the Blessed

One. . . and said to him: "Master Gotama, I am a mendicant and

you are a mendicant. What is the difference between us in this

respect?" 479

[The Lord (Buddha):]

"It is not thus that one becomes a mendicant.

Just because one begs others for alms.

If one has taken up a domestic practice.

One still has not become a bhikkhu. 480

"But one here who leads the holy life.

Having expelled merit and evil,

Who fares in the world with comprehension:

He is truly called a bhikkhu."

When this was said, the mendicant brahmin said to the

Lord (Buddha): "Magnificent, Master Gotama! Magnificent, Master

Gotama!..(as in 197).. Let Master Gotama remember me as a lay follower

who from today has gone for refuge for life."

207. Sangarava
At Savatthi. Now on that occasion a brahmin named Sangarava

was residing at Savatthi. He was a practitioner of water-purification,

one who believed in purification by water, who dwelt

devoted to the practice of immersing himself in water at dusk

and at dawn.

Then, in the morning, the Venerable Ananda dressed and, taking bowl and robe, entered Savatthi for alms. Having walked for

alms in Savatthi, when he had returned from his alms round,

after his meal he approached the Lord (Buddha), paid homage to

him, sat down to one side, and said to him:

"Here, venerable sir, a brahmin named Sangarava is residing

at Savatthi. He is a practitioner of water-purification ... devoted

to the practice of immersing himself in water at dusk and at

dawn. It would be good, venerable sir, if the Lord (Buddha) would

approach the residence of the brahmin Sangarava out of

compassion." The Lord (Buddha) consented by silence.

Then, in the morning, the Lord (Buddha) dressed and, taking

bowl and robe, approached the brahmin Saiigarava's residence,

where he sat down in the appointed seat. Then the brahmin

Sangarava approached the Lord (Buddha) and exchanged greetings with him, after which he sat down to one side. The Blessed

One then said to him: "Is it true, brahmin, that you are a practitioner of water-purification, one who believes in purification by

water, devoted to the practice of immersing yourself in water at

dusk and at dawn?"

[Sangarava:] "Yes, Master Gotama."

[Buddha:] "Considering what benefit do you do this, brahmin?"

[Sangarava:]"Here, Master Gotama, whatever evil deed I have done during the day I wash away by bathing at dusk. Whatever evil deed

I have done at night I wash away by bathing at dawn."

[The Lord (Buddha):]

"The Dhamma, brahmin, is a lake with fords of virtue

A limpid lake the good praise to the good

Where the knowledge-masters go to bathe.

And, dry-limbed, cross to the far shore." 481

When this was said, the brahmin Sangarava said to the

Lord (Buddha): "Magnificent, Master Gotama! Magnificent, Master

Gotama!..(as in 197) .. Let Master Gotama remember me as a lay follower

who from today has gone for refuge for life."

208. Khomadussa
Thus have I heard. On one occasion the Lord (Buddha) was

dwelling among the Sakyans. where there was a town of the

Sakyans named Khomadussa. 482 Then the Lord (Buddha) dressed

and, taking bowl and robe, entered Khomadussa for alms.

Now on that occasion the brahmin householders of

Khomadussa had assembled in council on some business matter

while it was drizzling. Then the Lord (Buddha) approached

the council. The brahmin householders of Khomadussa saw the

Lord (Buddha) coming in the distance and said: "Who are these

shaveling ascetics? Don't they know the rule of order?" 483

Then the Lord (Buddha) addressed the brahmin householders of

Khomadussa in verse:

"That is no council where the good are absent;

They are not the good who don't speak Dhamma.

But having abandoned lust, hate, and delusion.

Those speaking on Dhamma are alone the good."

When this was said, the brahmin householders of Khomadussa said to the Lord (Buddha): "Magnificent, Master Gotama!

Magnificent, Master Gotama! The Dhamma has been made clear

in many ways by Master Gotama, as though he were turning

upright what had been turned upside down, revealing what was

hidden, showing the way to one who was lost, or holding up a

lamp in the dark for those with eyesight to see forms. We go for

refuge to Master Gotama, and to the Dhamma, and to the

Bhikkhu Sangha. Let Master Gotama remember us as lay followers who from today have gone for refuge for life."

Chapter 8. Vahgisasamyutta
(Connected Discourses with Vangisa )

209. Renounced (Nikkhanta)
Thus have I heard. 484 On one occasion the Venerable Vangisa

was dwelling at Alavi at the Aggalava Shrine together with his

preceptor, the Venerable Nigrodhakappa. 485 Now on that occasion the Venerable Vangisa, newly ordained, not long gone

forth, had been left behind as a caretaker of the dwelling.

Then a number of women, beautifully adorned, approached

the Aggalavaka Park in order to see the dwelling. When the

Venerable Vangisa saw those women, dissatisfaction arose in

him; lust infested his mind 486 Then it occurred to him: "It is a loss

for me indeed, it is no gain for me! It is a mishap for me indeed,

it is not well gained by me, that dissatisfaction has arisen in me,

that lust has infested my mind. How could anyone else dispel

my dissatisfaction and arouse delight? Let me dispel my

own dissatisfaction and arouse delight by myself."

Then the Venerable Vangisa, having dispelled his own dissatisfaction and aroused delight by himself, on that occasion recited

these verses:

"Alas, though I am one who has renounced; Gone from home into homelessness.

These thoughts still run over me; Impudent thoughts from the Dark One. 487

"Even if mighty youths, great archers;Trained men, masters of the bow,

A thousand such men who do not flee; Should surround me on all sides, 488

And if women were to come here ; still more numerous than this.

They would never make me tremble; For I stand firmly in the Dhamma. 489

"I have heard this as a witness; From the Buddha, Kinsman of the Sun

The path leading to Nibbana; That is where my mind delights. 490

"If, while I am dwelling thus; You approach me. Evil One,

I will act in such a way, O Death, That you won't even see my path." 491

210. Discontent (Arati)
On one occasion the Venerable Vangisa was dwelling at Alavi at

the Aggalava Shrine together with his preceptor, the Venerable

Nigrodhakappa. Now on that occasion, when the Venerable

Nigrodhakappa returned from his alms round, after his meal he

would enter the dwelling and would come out either in the

evening or on the following day.

Now on that occasion dissatisfaction had arisen in the

Venerable Vangisa; lust had infested his mind. Then it occurred

to the Venerable Vangisa: "It is a loss for me indeed, it is no gain

for me! It is a mishap for me indeed, it is not well gained by me,

that dissatisfaction has arisen in me, that lust has infested my

mind. How could anyone else dispel my dissatisfaction

and arouse delight? Let me dispel my own dissatisfaction and

arouse delight."

Then the Venerable Vangisa, having dispelled his own

dissatisfaction and aroused delight," on that occasion recited these

verses:

"Having abandoned discontent and delight; And household thoughts entirely.

One should not nurture lust towards anything; The lustless one, without delight he is indeed a bhikkhu. 492

"Whatever exists here on earth and in space; Comprised by form, included in the world

Everything is impermanent decays; The sages dwell having pierced this truth. 493 ;

"People are tied to their acquisitions; To what is seen, heard, sensed, and felt;

Dispel desire for this, be unstirred; Who clings to nothing here, they call him a sage. 494

"Those caught in the sixty, by their own thoughts; Many among the people, settled on wrong dhamma:

One who would not join their faction anywhere; Nor utter corrupt speech he is a bhikkhu. 495

"Proficient, long trained in samadhi; Honest, discreet, without longing.

The sage attaining peaceful state; Parinibbbuto(Nibbana) dwells his time.496

211. Well Behaved (Pesala)
On one occasion the Venerable Vangisa was living at Alavi at

the Aggalava Shrine together with his preceptor, the Venerable

Nigrodhakappa. Now on that occasion, the Venerable Vangisa,

because of his own ingenuity, had been looking down at other

well-behaved bhikkhus. 497 Then the thought occurred to the

Venerable Vangisa: "It is a loss for me indeed, it is no gain for

me! It is a mishap for me indeed, it is not well gained by me,

that because of my ingenuity I look down upon other wellbehaved bhikkhus."

Then the Venerable Vangisa, having aroused remorse in himself,

on that occasion recited these verses:

"Abandon conceit, O Gotama; And leave the pathway of conceit entirely.

Infatuated with the pathway of conceit; For a long time you've been remorseful. 498

"People smeared by denigration; Slain by conceit, fall into hell.

People sorrow for a long time; Slain by conceit, reborn in hell.

"But a bhikkhu never sorrows at all; A path-knower practising rightly.

He experiences acclaim and happiness; Truly they call him a seer of Dhamma. 499

"Therefore be pliant here and strenuous; Having abandoned the hindrances, be pure.

Having entirely abandoned conceit; Be an end-maker by knowledge, peaceful."' 500

212. Ananda
On one occasion the Venerable Ananda was dwelling at Savatthi

in Jeta's Grove, Anathapindika's Park. Then, in the morning,

the Venerable Ananda dressed and, taking bowl and

robe, entered Savatthi for alms with the Venerable Vangisa as

his companion. Now on that occasion dissatisfaction had arisen

in the Venerable Vangisa; lust had infested his mind. 501 Then

the Venerable Vangisa addressed the Venerable Ananda in

verse:

"I am burning with sensual lust; My mind is engulfed by fire.

Please tell me how to extinguish it; Out of compassion, O Gotama." 502

[The Venerable Ananda:]

"It is through an inversion of perception; That your mind is engulfed by fire.

Turn away from the sign of beauty; Provocative of sensual lust. 503

"See formations as alien;As suffering, not as self.

Extinguish the great fire of lust; Don't burn up again and again. 504

"Develop the mind on foulness; One-pointed, well concentrated;

Apply your mindfulness to the body; Be engrossed in revulsion. 505

"Develop meditation on the signless; And discard the tendency to conceit.

Then, by breaking through conceit; You will be one who fares at peace." 506

213. Well Spoken (Subhasita)
At Savatthi. 507 There the Lord (Buddha) addressed the bhikkhus

thus: "Bhikkhus!"

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

"Bhikkhus, when speech possesses four factors, then it is well

spoken, not badly spoken, and it is blameless, not blameworthy

among the wise. What four? Here, bhikkhus, a bhikkhu speaks

only what is well spoken, not what is badly spoken. He speaks

only on the Dhamma, not on non-Dhamma. [189] He speaks

only what is pleasant, not what is unpleasant. He speaks only

what is true, not what is false. When speech possesses

these four factors, it is well spoken, not badly spoken, and it is

blameless, not blameworthy among the wise." 508

This is what the Lord (Buddha) said. Having said this, the

Fortunate One, the Teacher, further said this:

"What is well spoken, the good say, is foremost; Second, speak Dhamma, not non-Dhamma;

Third, speak what is pleasant, not unpleasant; Fourth, speak the truth, not falsehood."

Then the Venerable Vangisa rose from his seat, arranged his

upper robe over one shoulder, and, raising his joined hands in

reverential salutation towards the Lord (Buddha), said to him: "An

inspiration has come to me. Lord (Buddha)! An inspiration has

come to me. Fortunate One!" 509

The Lord (Buddha) said: "Then express your inspiration, Vahgisa

Then the Venerable Vahgisa extolled the Lord (Buddha) to his

face with suitable verses:

"One should utter only such speech; By which one does not afflict oneself

Nor cause harm to others; Such speech is truly well spoken.

"One should utter only pleasant speech; Speech that is gladly welcomed.

When it brings them nothing evil; What one speaks is pleasant to others.

"Truth, indeed, is deathless speech; This is an ancient principle.

The goal and the Dhamma, the good say; Are established upon truth. 510

"The secure speech which the Buddha utters; For the attainment of Nibbana,

For making an end to suffering; Is truly the foremost speech." 511

214. Sariputta
On one occasion the Venerable Sariputta was dwelling at

Savatthi in Jeta's Grove, Anathapindika's Park. Now on that

occasion the Venerable Sariputta was instructing, exhorting,

inspiring, and gladdening the bhikkhus with a Dhamma talk,

[spoken] with speech that was polished, fluent, articulate,

expressing well the meaning. And those bhikkhus were listening

to the Dhamma with eager ears, attending to it as a matter of

vital concern, directing their whole mind to it.

Then it occurred to the Venerable Vahgisa: [190] "This

Venerable Sariputta is instructing the bhikkhus with a Dhamma

talk, [spoken] with speech that is polished, clear, articulate,

expressing well the meaning. And those bhikkhus are listening

to the Dhamma with eager ears.... Let me extol the Venerable

Sariputta to his face with suitable verses."

Then the Venerable Vangisa rose from his seat, arranged his

upper robe over one shoulder, and, raising his joined hands in

reverential salutation towards the Venerable Sariputta, said to

him: "An inspiration has come to me, friend Sariputta! An inspiration has come to me, friend Sariputta!"

[Sariputta:] "Then express your inspiration, friend Vangisa."

Then the Venerable Vangisa extolled the Venerable Sariputta

to his face with suitable verses:

"Deep in wisdom, intelligent; Skilled in the true path and the false,

Sariputta, of great wisdom; Teaches the Dhamma to the bhikkhus.

"He teaches briefly; He speaks in detail.

His voice, like that of a myna bird; Pours forth inspired discourse. 512

"As he teaches them, they listen; To his sweet utterance.

Uplifted in mind, made joyful; By his delightful voice,

Sonorous and lovely; The bhikkhus incline their ears."

215 Pavarana
On one occasion the Lord (Buddha) was dwelling at Savatthi in the

Eastern Park in the Mansion of Migara's Mother together with a

great Sangha of bhikkhus, with five hundred bhikkhus, all of

them arahants. Now on that occasion — the Uposatha day of the

fifteenth — the Lord (Buddha) was sitting in the open surrounded

by the Bhikkhu Sangha in order to hold the Pavarana. 513 Then,

having surveyed the silent Bhikkhu Sangha, the Lord (Buddha)

addressed the bhikkhus thus: "Come now, bhikkhus, let

me invite you: Is there any deed of mine, either bodily or verbal,

which you would censure?"

When this was said, the Venerable Sariputta rose from his

seat, arranged his upper robe over one shoulder, and, raising his

joined hands in reverential salutation towards the Lord (Buddha),

said to him: "Venerable sir, there is no deed of the Lord (Buddha),

either bodily or verbal, that we censure. For, venerable sir,

the Lord (Buddha) is the originator of the path unarisen before, the

producer of the path unproduced before, the declarer of the

path undeclared before. He is the knower of the path, the

discoverer of the path, the one skilled in the path. And his disciples

now dwell following that path and become possessed of it

afterwards. 514 And I, venerable sir, invite the Lord (Buddha): Is there

any deed of mine, either bodily or verbal, which the Lord (Buddha)

would censure?"

"There is no deed of yours, Sariputta, either bodily or verbal,

that I censure. For you, Sariputta, are wise, one of great wisdom,

of wide wisdom, of joyous wisdom, of swift wisdom, of

sharp wisdom, of penetrative wisdom. Just as the eldest son of a

wheel-turning monarch properly keeps in motion the wheel [of

sovereignty] set in motion by his father, so do you, Sariputta,

properly keep in motion the Wheel of Dhamma set in motion by

me." 515

"If, venerable sir, the Lord (Buddha) does not censure any deed

of mine, bodily or verbal, does he censure any deed, bodily or

verbal, of these five hundred bhikkhus?"

"There is no deed, Sariputta, bodily or verbal, of these five

hundred bhikkhus that I censure. For of these five hundred

bhikkhus, Sariputta, sixty bhikkhus are triple-knowledge bearers,

sixty bhikkhus are bearers of the six direct knowledges,

sixty bhikkhus are liberated in both ways, while the rest are

liberated by wisdom." 516

Then the Venerable Vangisa rose from his seat, arranged his

upper robe over one shoulder, and, raising his joined hands in

reverential salutation towards the Lord (Buddha), said to him: "An

inspiration has come to me. Lord (Buddha)! An inspiration has

come to me. Fortunate One!"

The Lord (Buddha) said: "Then express your inspiration,

Vangisa."

Then the Venerable Vangisa extolled the Lord (Buddha) to his

face with suitable verses:

"Five hundred bhikkhus have gathered today; The fifteenth day, for purification,

Who have cut off all fetters and bonds; Untroubled seers who have ended renewed existence,

"Just as a king, a wheel-turning monarch; Accompanied by his ministers.

Travels all over this mighty earth; Bounded by the deep dark ocean

So they attend on the victor in battle; The unsurpassed caravan leader,

The disciples bearing the triple knowledge; Who have left Death far behind. 517

"All are true sons of the Lord (Buddha); Here no worthless chaff is found.

I worship the Kinsman of the Sun; Destroyer of the dart of craving."

216. Over a Thousand (Parosahassa)
On one occasion the Lord (Buddha) was dwelling at Savatthi in

Jeta's Grove, Anathapindika's Park, together with a great

Sangha of bhikkhus, with 1,250 bhikkhus. Now on that occasion

the Lord (Buddha) was instructing, exhorting, inspiring, and

encouraging the bhikkhus with a Dhamma talk concerning

Nibbana. And those bhikkhus were listening to the Dhamma

with eager ears, attending to it as a matter of vital concern,

directing their whole mind to it.

Then it occurred to the Venerable Vahgisa: "The Lord (Buddha)

is instructing the bhikkhus with a Dhamma talk concerning

Nibbana. And those bhikkhus are listening to the Dhamma with

eager ears.... Let me extol the Lord (Buddha) to his face with

suitable verses."

Then the Venerable Vahgisa rose from his seat, arranged his

upper robe over one shoulder, and, raising his joined hands in

reverential salutation towards the Lord (Buddha), said to him: "An

inspiration has come to me. Lord (Buddha)! An inspiration has

come to me, Fortunate One!"

[Buddha:] "Then express your inspiration, Vahgisa."

Then the Venerable Vangisa extolled the Lord (Buddha) to his

face with suitable verses:

"Over a thousand bhikkhus here; Attend upon the Fortunate One

As he teaches the dust-free Dhamma; Nibbana inaccessible to fear. 518

"They listen to the stainless Dhamma;Taught by the Perfectly Enlightened One.

The Enlightened One indeed shines; Honoured by the Bhikkhu Sangha.

"O Lord (Buddha), your name is 'Naga' ;The best seer of the seers.

Like a great cloud bearing rain; You pour down on the disciples. 519

"Having emerged from his daytime abode; From a desire to behold the Teacher,

Your disciple Vangisa, O great hero; Bows down in worship at your feet."

[Buddha:] "Had you already thought out these verses, Vangisa, or did they occur to you spontaneously?" 520

[Vangisa:] "I had not already thought out these verses, venerable sir; they occurred to me spontaneously."

[Buddha:] "In that case, Vangisa, let some more verses, not already thought out, occur to you."

[Vangisa:] "Yes, venerable sir," the Venerable Vangisa replied. Then he

extolled the Lord (Buddha) with some more verses that had not

been previously thought out:

"Having overcome the deviant course of Mara's path; You fare having demolished barrenness of mind.

Behold him, the releaser from bondage; Unattached, dissecting into parts. 521

"For the sake of leading us across the flood; You declared the path with its many aspects.

The seers of Dhamma stand immovable; In that Deathless declared by you. 522

"The light-maker, having pierced right through; Saw the transcendence of all stations;

Having known and realized it himself; He taught the chief matter to the five. 523

"When the Dhamma has been so well taught;

What negligence is there for those who understand it?

Therefore, living diligent in the Lord (Buddha)'s Teaching,

One should always reverently train in it."

217. Kondanna
On one occasion the Lord (Buddha) was dwelling at Rajagaha in

the Bamboo Grove, the Squirrel Sanctuary. Then the Venerable

Anna Kondanna, after a very long absence, approached the

Lord (Buddha), prostrated himself with his head at the Blessed

One's feet, kissed the Lord (Buddha)'s feet, stroked them

with his hands, and announced his name thus: "I am

Kondanna, Lord (Buddha)! I am Kondanna, Fortunate One!" 524

Then it occurred to the Venerable Vangisa: "This Venerable

Anna Kondanna, after a very long absence, has approached the

Lord (Buddha). . . kisses the Lord (Buddha)'s feet, strokes them with

his hands, and announces his name.... Let me extol the Venerable

Anna Kondanna in the Lord (Buddha)'s presence with suitable

verses."

Then the Venerable Vangisa rose from his seat, arranged his

upper robe over one shoulder, and, raising his joined hands in

reverential salutation towards the Lord (Buddha), said to him: "An

inspiration has come to me, Lord (Buddha)! An inspiration has

come to me. Fortunate One!"

[Buddha:] "Then express your inspiration, Vangisa."

Then the Venerable Vangisa extolled the Venerable Anna

Kondanna in the Lord (Buddha)'s presence with suitable verses:

"Enlightened in succession to the Buddha; The elder Kondanna, of strong endeavour.

Is one who gains pleasant dwellings; One who often gains the seclusions. 525

"Whatever may be attained by a disciple; Who practises the Master's Teaching,

All that has been attained by him; One who trained diligently.

"Of great might, a triple-knowledge man; Skilled in the course of others' minds

Kondanna, a true heir of the Buddha; Pays homage at the-Teacher's feet." 526

218. Moggallana
On one occasion the Lord (Buddha) was dwelling at Rajagaha on

the Black Rock on the Isigili Slope, together with a great Sangha

of bhikkhus, with five hundred bhikkhus all of whom were

arahants. Thereupon the Venerable Mahamoggallana searched

their minds with his own mind [and saw that they were]

released, without acquisitions.

Then it occurred to the Venerable Vangisa: "The Lord (Buddha)

is dwelling at Rajagaha on the Black Rock on the Isigili Slope....

Thereupon the Venerable Mahamoggallana has searched their

minds with his own mind [and seen that they are] released,

without acquisitions. Let me extol the Venerable

Mahamoggallana in the Lord (Buddha)'s presence with suitable verses." [195]

Then the Venerable Vangisa rose from his seat, arranged his

upper robe over one shoulder, and, raising his joined hands in

reverential salutation towards the Lord (Buddha), said to him:

"An inspiration has come to me. Lord (Buddha)! An inspiration has come to me. Fortunate One!"

[Buddha:] "Then express your inspiration, Vangisa."

Then the Venerable Vangisa extolled the Venerable Mahamoggallana in the Lord (Buddha)'s presence with suitable verses:

"While the sage is seated on the mountain slope; Gone to the far shore of suffering.

His disciples sit in attendance on him; Triple-knowledge men who have left Death behind.

"Moggallana, great in spiritual power; Encompassed their minds with his own.

And searching [he came to see] their minds; Fully released, without acquisitions!

"Thus those perfect in many qualities; Attend upon Gotama,

The sage perfect in all respects; Gone to the far shore of suffering." 527

219 Gaggara
On one occasion the Lord (Buddha) was dwelling at Campa on the

bank of the Gaggara Lotus Pond together with a great Sangha of

bhikkhus, with five hundred bhikkhus, seven hundred male lay

followers, seven hundred female lay followers, and many

thousands of devatas. The Lord (Buddha) outshone them in beauty

and glory.

Then it occurred to the Venerable Vangisa: "This Lord (Buddha)

is dwelling at Campa ... and many thousands of devatas. The

Lord (Buddha) outshines them in beauty and glory. Let me extol

the Lord (Buddha) to his face with suitable verses."

Then the Venerable Vangisa rose from his seat, arranged his

upper robe over one shoulder, and, raising his joined hands in

reverential salutation towards the Lord (Buddha), said to him: "An

inspiration has come to me. Lord (Buddha)! An inspiration has

come to me. Fortunate One!"

[Buddha:] "Then express your inspiration, Vangisa."

Then the Venerable Vangisa extolled the Lord (Buddha) to his

face with a suitable verse:

"As the moon shines in a cloudless sky; As the sun shines devoid of stain.

So you, Angirasa, O great sage; Outshine the whole world with your glory."

220. Vangisa
On one occasion the Venerable Vangisa was dwelling at

Savatthi in Jeta's Grove, Anathapindika's Park. Now on that

occasion the Venerable Vangisa had only recently attained

arahantship and, while experiencing the happiness of liberation, on

that occasion he recited these verses: 528

"Drunk on poetry, I used to wander; From village to village, town to town.

Then I saw the Enlightened One; And faith arose within me. 529

"He then taught me the Dhamma; Aggregates, sense bases, and elements.

Having heard the Dhamma from him; I went forth into homelessness.

"Indeed, for the good of many; The sage, attained enlightenment.

For the bhikkhus and bhikkhunis; Who have reached and seen the fixed course. 530

"Welcome indeed has it been for me; My coming into the Buddha's presence.

The three knowledges have been obtained; The Buddha's Teaching has been done.

"I know now my past abodes;The divine eye is purified.

With triple knowledge & spiritual powers; skilled in knowing others' minds." 531

Chapter 9. Vanasamyutta
(Connected Discourses in the Woods )

221. Seclusion (Viveka)
Thus have I heard. On one occasion a certain bhikkhu was

dwelling among the Kosalans in a certain woodland thicket.

Now on that occasion, while that bhikkhu had gone for his day's

abiding, he kept on thinking evil unwholesome thoughts

connected with the household life.

Then the devata that inhabited that woodland thicket, having

compassion for that bhikkhu, desiring his good, desiring to stir

up a sense of urgency in him, approached him and addressed

him in verses:

"Desiring seclusion you entered the woods;

Yet your mind gushes outwardly.

Remove, man, the desire for people;

Then you'll be happy, devoid of lust. 532

"You must abandon discontent, be mindful; Let us remind [you] of that [way] of the good.

Hard to cross, indeed, is the dusty abyss; Don't let sensual dust drag you down. 533

"Just as a bird littered with soil;

With a shake flicks off the sticky dust.

So a bhikkhu, strenuous and mindful; With a shake flicks off the sticky dust."

Then that bhikkhu, stirred up by that devata, acquired a sense of urgency.

222. Rousing (Upatthana)
On one occasion a certain bhikkhu was dwelling among the

Kosalans in a certain woodland thicket. Now on that

occasion when that bhikkhu had gone for his day's abiding he fell

asleep. 534 Then the devata that inhabited that woodland thicket,

having compassion for that bhikkhu, desiring his good, desiring

to stir up a sense of urgency in him, approached him and

addressed him in verses:

"Get up, bjiikkhu, why lie down? What need do you have for sleep?

What slumber [can there be] for one afflicted; Stricken, pierced by the dart?

"Nurture in yourself that faith; With which you left behind the home life

And went forth into homelessness; Don't come under sloth's control."

[The bhikkhu:] 535

"Sensual pleasures are impermanent, unstable; Though the dullard is enthralled with them.

When he's free, detached among those bound;Why trouble one gone forth?

"When, by the removal of desire and lust;And the transcendence of ignorance.

That knowledge has been cleansed; Why trouble one gone forth? 536

"When, by breaking ignorance with knowledge; And by destruction of the taints.

He is sorrowless, beyond despair; Why trouble one gone forth?

"When he is energetic and resolute, Always firm in his exertion.

Aspiring to attain Nibbana; Why trouble one gone forth?" 537

3 Kassapagotta
On one occasion the Venerable Kassapagotta was dwelling

among the Kosalans in a certain woodland thicket. Now on that

occasion, when he had gone for his day's abiding, the Venerable

Kassapagotta exhorted a certain hunter. 538 Then the devata that

inhabited that woodland thicket, having compassion for the

Venerable Kassapagotta, desiring his good, desiring to stir up a

sense of urgency in him, approached him and addressed him in

verses:

"The bhikkhu strikes me as a dolt; Who out of season exhorts a hunter

Roaming in the rugged mountains; With little wisdom, devoid of sense.

"He listens but does not understand; He looks but does not see;

Though the Dhamma is being spoken; The fool does not grasp the meaning.

"Even if you would bring ten lamps; [Into his presence], Kassapa,

Still he would not see forms; For he does not have eyes to see."

Then the Venerable Kassapagotta, stirred up by that devata, acquired a sense of urgency.

224. A Number (Sambahula)
On one occasion a number of bhikkhus were dwelling among

the Kosalans in a certain woodland thicket. Then, when they

had spent the rains there, after the three months had passed

those bhikkhus set out on tour. Then the devata that

inhabited that woodland thicket, not seeing those bhikkhus,

lamenting, on that occasion recited this verse:

"Today discontent appears to me;

When I see here so many vacant seats.

Where have they gone, Gotama's disciples;

Those splendid speakers rich in learning?" 539

When this was said, another devata replied in verse:

"They've gone to Magadha, gone to Kosala, And some are in the Vajjian land.

Like deer that roam free from ties; The bhikkhus dwell without abode." 540

225. Ananda
On one occasion the Venerable Ananda was dwelling among the

Kosalans in a certain woodland thicket. Now on that occasion

the Venerable Ananda was excessively involved instructing lay

people. 541 Then the devata that inhabited that woodland

thicket, having compassion for the Venerable Ananda, desiring

his good, desiring to stir up a sense of urgency in him, approached

him and addressed him in verse:

"Having entered the thicket at the foot of a tree; Having placed Nibbana in your heart,

Meditate, Gotama, and don't be negligent! What will this hullabaloo do for you?" 542

Then the Venerable Ananda, stirred up by that deity, acquired a sense of urgency.

226. Anuruddha
On one occasion the Venerable Anuruddha was dwelling

among the Kosalans in a certain woodland thicket. Then a certain

devata of the Tavatimsa host named Jalini, a former consort

of the Venerable Anuruddha, approached him and addressee

him in verse: 543

"Direct your mind there [to that realm]; Where you dwelt in the past

Among the Tavatimsa devas; For whom all desires are fulfilled.

227. Nagadatta
(Translated by Bhikkhuni Uppalavanna)

I heard thus. At one time venerable Nàgadatta lived in a stretch of forest in the country of Kosala.

At that time, venerable Nàgadatta enters the village too early and returns very late.

Then a deity living in that stretch of forest out of compassion, wishing to arouse remorse, approached venerable Nagàdatta.

Approaching, said these stanzas:

"Nàgadatta, enter the village ; at the right time and return early.

Do not associate householders too long; Do not share pleasant and unpleasant feelings,

I'm afraid, Nagadatta; association with families is the bond

King of Death is powerful; do not enter his domains.

Then venerable Nàgadatta made remorseful by the deity became concerned.

228. Kulagharani
(Translated by Bhikkhuni Uppalavanna)

I heard thus. At one time a certain bhikkhu lived in a stretch of forest in the country of Kosala.

At that time, that bhikkhu spent a lot of his time going a certain family.

Then a deity living in that stretch of forest out of compassion, wishing to arouse remorse, disguised herself to look like the woman of that ill famous house and approached that bhikkhu.

Approaching, said these stanzas to that bhikkhu:

"All night you think of the river bank. People say,

Why is he going up and down the bank of the river?

There are many impedimental sounds

That should be endured by the ascetic.

By those sounds you should not be bewildered or wearied

Wild animals in the forest tremble because of sounds

Ignore those sounds, they do not come to your sphere."

229. Vajjian Prince (Vajjiputta)
On one occasion a certain bhikkhu, a Vajjian prince, was dwelling at Vesali in a certain woodland thicket. Now on that occasion

an all-night festival was being held in Vesali. [202] Then

that bhikkhu, lamenting as he heard the clamour of instruments,

gongs, and music coming from Vesali, 549 on that occasion recited

this verse:

"We dwell in the forest all alone;

Like a log rejected in the woods.

On such a splendid night as this;

Who is there worse off than us?"

Then the devata that inhabited that woodland thicket, having

compassion for that bhikkhu, desiring his good, desiring to stir

up a sense of urgency in him, approached him and addressed

him in verse:

"As you dwell in the forest all alone; Like a log rejected in the woods.

Many are those who envy you; As hell-beings envy those going to heaven." 550

Then that bhikkhu, stirred up by that devata, acquired a sense

of urgency.

230 Reciting (Sajjhaya)
On one occasion a certain bhikkhu was dwelling among the

Kosalans in a certain woodland thicket. Now on that occasion

that bhikkhu had been excessively engrossed in recitation, but

on a later occasion he passed the time living at ease and keeping

silent 551 Then the devata that inhabited that woodland thicket,

no longer hearing that bhikkhu recite the Dhamma,

approached him and addressed him in verse:

"Bhikkhu, why don't you recite Dhamma-stanzas; Living in communion with other bhikkhus?

Hearing the Dhamma, one gains confidence; In this very life [the reciter] gains praise."

[The bhikkhu:]

"In the past I was fond of Dhamma-stanzas; So long as I had not achieved dispassion.

But from the time I achieved dispassion; [I dwell in what] the good men call

'The laying down by final knowledge ; Of whatever is seen, heard, or sensed.'" 552

231. Unwholesome Thoughts (Akusalavittaka sans. Akushal-vitark)
On one occasion a certain bhikkhu was dwelling among the

Kosalans in a certain woodland thicket. Now on that occasion,

when that bhikkhu had gone for the day's abiding, he kept on

thinking evil unwholesome thoughts, that is, thoughts of

sensuality, ill will, and harming. Then the devata that inhabited

that woodland thicket, having compassion for that bhikkhu,

desiring his good, desiring to stir up a sense of urgency in him,

approached him and addressed him in verses:

"Because of attending carelessly; You, sir, are eaten by your thoughts.

Having relinquished the careless way; You should reflect carefully 553

"By basing your thoughts on the Teacher; On Dhamma, Sangha, and your own virtues,

You will surely attain to bliss; And rapture and happiness as well.

Then when you are suffused with bliss; You'll make an end to suffering."

Then that bhikkhu, stirred up by that devata, acquired a sense of urgency.

Midday (Majjhanhika sans. Madhyanika)
On one occasion a certain bhikkhu was dwelling among the

Kosalans in a certain woodland thicket. Then the devata that

inhabited that woodland thicket approached that

bhikkhu and recited this verse in his presence:

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

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

[The bhikkhu:]

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

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

233. Loose in Sense Faculties (Pakatindriya)
On one occasion a number of bhikkhus were dwelling among

the Kosalans in a certain woodland thicket. They were restless,

puffed up, personally vain, rough-tongued, rambling in

their talk, muddle-minded, without clear comprehension,

unconcentrated, scatter-brained, loose in their sense faculties.

Then the devata that inhabited that woodland thicket, having

compassion for those bhikkhus, desiring their good,

desiring to stir up a sense of urgency in them, approached them

and addressed them with verses:

"In the past the bhikkhus lived happily; The disciples of Gotama.

Without wishes they sought their alms; Without wishes they used their lodgings.

Having known the world's impermanence; They made an end to suffering.

"But now like headmen in a village; They make themselves hard to maintain.

They eat and eat and then lie down; Infatuated in others' homes.

"Having reverently saluted the Sangha, I here speak only about some:

They are rejected, without protector; Become just like the dead.

"My statement is made with reference ; To those who dwell in negligence.

As for those who dwell in diligence; To them I humbly pay homage."

Then those bhikkhus, stirred up by that devata, acquired a sense of urgency.

234. The Thief of Scent (Gandhatthena)
On one occasion a certain bhikkhu was dwelling among the

Kosalans in a certain woodland thicket. Now on that occasion,

when he had returned from his alms round, after his meal that

bhikkhu used to descend into a pond and sniff a red lotus. Then

the devata that inhabited that woodland thicket, having

compassion for that bhikkhu, desiring his good, desiring to stir up a

sense of urgency in him, approached him and addressed him in

verse: 554

"When you sniff this lotus flower; An item that has not been given.

This is one factor of theft; You, dear sir, are a thief of scent."

[The bhikkhu:]

"I do not take, I do not damage; I sniff the lotus from afar;

So for what reason do you say; That I am a thief of scent? 555

"One who digs up the lotus stalks; One who damages the flowers,

of such rough behaviour; Why is he not spoken to?" 556 [205]

[The devata:]

"When a person is rough and fierce; Badly soiled like a nursing cloth,

I have nothing to say to him; But it's to you that I ought to speak.

"For a person without blemish; Always in quest of purity.

Even a mere hair's tip of evil; Appears as big as a cloud."

[The bhikkhu:]

"Surely, spirit, you understand me; And you have compassion for me.

Please, O spirit, speak to me again; Whenever you see such a deed."

[The devata:]

"We don't live with your support; Nor are we your hired servant.

You, bhikkhu, should know for yourself; The way to a good destination." 557

Then that bhikkhu, stirred by that devata, acquired a sense of urgency.

Chapter 10.Yakkhasamyutta
( Connected Discourses with Yakkhas/spirits)

235. Indaka
Thus have I heard. On one occasion the Lord (Buddha) was

dwelling at Rajagaha on Mount Inda's Peak, the haunt of the

yakkha Indaka. 558 Then the yakkha Indaka approached the

Lord (Buddha) and addressed him in verse:

"As the Buddhas say that form is not the soul; How then does one obtain this body?

From where do one's bones and liver come? How is one begotten in the womb?" 559

[The Lord (Buddha):]

"First there is the kalala; From the kalala comes the abbuda ;

From the abbuda the pesi is produced; From the pesi the ghana arises;

From the ghana emerge the limbs; The head-hair, body-hair, and nails.

And whatever food the mother eats; The meals and drink that she consumes

By this the being there is maintained; The person inside the mother's womb." 560

236. Sakkanamaka
On one occasion the Lord (Buddha) was dwelling at Rajagaha on

Mount Vulture Peak. Then the yakkha Sakkanamaka approached

the Lord (Buddha) and addressed him in verse:

"Having abandoned all the knots; As one fully released,

It isn't good for you, an ascetic; To be instructing others." 561

[The Lord (Buddha):]

"If, O Sakka, for some reason; Intimacy with anyone should arise.

The wise man ought not to stir his mind ; With compassion towards such a person.

"But if with a mind clear and pure; He gives instructions to others.

He does not become fettered; By his compassion and sympathy." 562

237. Suciloma
On one occasion the Lord (Buddha) was dwelling at Gaya at the

Tankita Bed, the haunt of the yakkha Suciloma. 563 Now on that

occasion the yakkha Khara and the yakkha Suciloma were passing

by not far from the Lord (Buddha). Then the yakkha Khara said

to the yakkha Suciloma: "That is an ascetic."

"That is not an ascetic; that is a sham ascetic. 564 I'll soon find

out whether he is an ascetic or a sham ascetic."

Then the yakkha Suciloma approached the Lord (Buddha) and

bent over the Lord (Buddha). The Lord (Buddha) drew back. Then the

yakkha Suciloma said to the Lord (Buddha): "Are you afraid of me,

ascetic?"

"I'm not afraid of you, friend. It is just that your touch is

evil." 565

"I'll ask you a question, ascetic. If you won't answer me, I'll

drive you insane or I'll split your heart or I'll grab you by the

feet and hurl you across the Ganges."

"I do not see anyone in this world, friend, with its devas,

Mara, and Brahma, in this generation with its ascetics and brahmins, its devas and humans, who could drive me insane or split

my heart or grab me by the feet and hurl me across the Ganges.

But ask whatever you want, friend."

"What is the source of lust and hatred?

Whence spring discontent, delight, and terror?

Having arisen from what do the mind's thoughts

[Toss one around] as boys toss up a crow?" 566

[The Lord (Buddha):]

809 "Lust and hatred have their source here;

From this spring discontent, delight, and terror;

Having arisen from this, the mind's thoughts

[Toss one around] as boys toss up a crow. 567

"Sprung from affection, arisen from oneself, Like the trunk-born shoots of the banyan tree;

Manifold, clinging to sensual pleasures, Like a maluva creeper stretched across the woods. 568

"Those who understand their source.

They dispel it — listen, O yakkha!

They cross this flood so hard to cross.

Uncrossed before, for no renewed existence." 569

238. Manibhadda
On one occasion the Lord (Buddha) was dwelling among the

Magadhans at the Manimalaka Shrine, the haunt of the yakkha

Manibhadda. Then the yakkha Manibhadda approached the

Lord (Buddha) and in the Lord (Buddha)'s presence recited this verse:

"It is always good for the mindful one, The mindful one thrives in happiness.

It is better each day for the mindful one, And he is freed from enmity." 570

[The Lord (Buddha):]

"It is always good for the mindful one, The mindful one thrives in happiness.

It is better each day for the mindful one, But he is. not freed from enmity.

"One whose mind all day and night, Takes delight in harmlessness.

Who has lovingkindness for all beings, For him there is enmity with none." 571

239. Sanu
On one occasion the Lord (Buddha) was dwelling at Savatthi in

Jeta's Grove, Anathapindika's Park. Now on that occasion a certain

female lay follower had a son named Sanu who had been

possessed by a yakkha. 572 Then that female lay follower, lamenting,

on that occasion recited these verses:

"With those who lead the holy life, 573 Who observe the Uposatha days

Complete in eight factors; On the fourteenth or fifteenth,

And on the eighths of the fortnight, And during special periods.

The yakkhas do not sport around; So I have heard from the arahants.

But now today I see for myself; The yakkhas trouble Sanu."

[The yakkha that has entered Sanu:]

"With those who lead the holy life; Who observe the Uposatha days

Complete in eight factors; On the fourteenth or fifteenth,

And on the eighths of the fortnight; And during special periods.

The yakkhas do not sport around; What you heard from the arahants is good.

"When Sanu has awakened tell him ; This injunction of the yakkhas;

Do not do an evil deed; Either openly or in secret.

If you should do an evil deed; Or if you are doing one now.

You won't be free from suffering; Though you fly up and flee." 574

[Sanu:] 575

"They weep, mother, for the dead; Or for one living who isn't seen.

When you see, mother, that I'm alive; Why, O mother, do you weep for me?"

[Sanu's mother:]

"They weep, O son, for the dead; Or for one living who isn't seen;

But when one returns to the home life; After renouncing sensual pleasures.

They weep for this one too, my son; For though alive he's really dead. 576

"Drawn out, my dear, from hot embers, You wish to plunge into hot embers;

Drawn out, my dear, from an inferno(hell), You wish to plunge into an inferno(hell). 577

"Run forward, good luck be with you! To whom could we voice our grief?

Being an item rescued from the fire; You wish to be burnt again." 578

240. Piyankara (sans. Priyankara)
On one occasion the Venerable Anuruddha was dwelling at

Savatthi in Jeta's Grove, Anathapindika's Park. Now on that

occasion the Venerable Anuruddha, having risen at the first

flush of dawn, was reciting stanzas of Dhamma. Then the

female yakkha Piyankara's Mother hushed her little child

thus: 579

826 "Do not make a sound, Piyankara, A bhikkhu recites Dhamma-stanzas.

Having understood a Dhamma-stanza, We might practise for our welfare.

"Let us refrain from harming living beings; Let us not speak a deliberate lie.

We should train ourselves in virtue; Perhaps we'll be freed from the goblin(pisaca) realm."

241. Punabbasu
On one occasion the Lord (Buddha) was dwelling at Savatthi in

Jeta's Grove, Anathapindika's Park. [210] Now on that occasion

the Lord (Buddha) was instructing, exhorting, inspiring, and

gladdening the bhikkhus with a Dhamma talk concerning Nibbana.

And those bhikkhus were listening to the Dhamma with eager

ears, attending to it as a matter of vital concern, applying their

whole mind to it. Then the female yakkha Punabbasu's Mother

hushed her little children thus: 580

"Be quiet, Uttarika, Be quiet, Punabbasu!

I wish to listen to the Dhamma; Of the Teacher, the Supreme Buddha.

"When the Lord (Buddha) speaks of Nibbana, Release from all the knots,

There has arisen within me; Deep affection for this Dhamma.

"In the world one's own son is dear; In the world one's own husband is dear;

But for me the quest for this Dhamma; Has become even dearer than them.

"For neither one's own son nor husband; Though dear, can release one from suffering

As listening to true Dhamma frees one; From the suffering of living beings. 581

"In this world steeped in suffering, Fettered by aging and death,

I wish to listen to the Dhamma; That he the Buddha fully awakened to.

For freedom from aging and death; So be quiet, Punabbasu!" 582

[Punabbasu:]

"Mother dear, I am not talking; This Uttara is silent, too.

Pay attention only to the Dhamma; For listening to true Dhamma is pleasant.

Because we have not known true Dhamma; We've been living miserably, mother.

"He is the maker of light; For bewildered devas and humans;

Enlightened, bearing his final body; The One with Vision teaches the Dhamma."

[Punabbasu's mother:]

"It is good that my son has become so wise; He whom I bore and nursed at my breast.

My son loves the pure Dhamma; Of the Supremely Enlightened One.

"Punabbasu, be happy! Today I have emerged at last.

Hear me too, O Uttara; The noble truths are seen!" 583

242. Sudatta
On one occasion the Lord (Buddha) was dwelling at Rajagaha in

the Cool Grove. Now on that occasion the householder

Anathapindika had arrived in Rajagaha on some business. 584 He heard:

"A Buddha, it is said, has arisen in the world!" He wanted to go

and see the Lord (Buddha) immediately, but it occurred to

him: "It is not the right time to go and see the Lord (Buddha) today.

I will go and see the Lord (Buddha) early tomorrow morning."

He lay down with his mindfulness directed to the Buddha,

and during the night he got up three times thinking it was

morning. Then the householder Anathapindika approached the

gate of the charnel ground. Non-human beings opened the gate.

Then, as the householder Anathapindika was leaving the

city, the light disappeared and darkness appeared. Fear, trepidation,

and terror arose in him and he wanted to turn back. But the

yakkha Sivaka, invisible, made the proclamation: 585

"A hundred [thousand] elephants, A hundred [thousand] horses, A hundred [thousand] mule-drawn chariots,

A hundred thousand maidens; Adorned with jewellery and earrings;

Are not worth a sixteenth part ; Of a single step forward. 586 "

"Go forward, householder! Go forward, householder! Going

forward is better for you, not turning back again."

Then the darkness disappeared and light appeared to the householder Anathapindika, and the fear, trepidation, and terror that had arisen in him subsided.

A second time ... (earlier verses is included in this repetition)

...A third time the light disappeared and darkness appeared

before the householder Anathapindika. Fear, trepidation, and

terror arose in him and he wanted to turn back. But a third time

the yakkha Sivaka, invisible, made the proclamation:

"A hundred [thousand] elephants . . . Of a single step forward. "

"Go forward, householder! Go forward, householder! Going

forward is better for you, not turning back again."

Then the darkness [212] disappeared and light appeared to the householder Anathapindika, and the fear, trepidation, and terror that had arisen in him subsided.

Then the householder Anathapindika approached the Blessed

One in the Cool Grove. Now on that occasion the Lord (Buddha),

having risen at the first flush of dawn, was walking back and

forth in the open. The Lord (Buddha) saw the householder

Anathapindika coming in the distance. He descended from the

walkway, sat down in the seat that was prepared, and said to

the householder Anathapindika: "Come, Sudatta." 587

Then the householder Anathapindika, thinking, "The Blessed

One has addressed me by my name," [thrilled and elated], 588

prostrated himself right on the spot with his head at the Blessed

One's feet and said to him: "I hope, venerable sir, that the

Lord (Buddha) slept well."

[The Lord (Buddha):]

"Always indeed he sleeps well; The brahmin who is fully quenched.

Who does not cling to sensual pleasures; Cool at heart, without acquisitions.

"Having cut off all attachments; Having removed care from the heart,

The peaceful one sleeps well; Having attained peace of mind." 589

243. Sukka (1)
On one occasion the Lord (Buddha) was dwelling at Rajagaha in

the Bamboo Grove, the Squirrel Sanctuary. Now on that occasion

the bhikkhuni Sukka, surrounded by a large assembly, was

teaching the Dhamma. Then a yakkha who had full confidence in

the bhikkhuni Sukka, going from street to street and from square

to square in Rajagaha, on that occasion recited these verses:

"What has happened to these people in Rajagaha? They sleep as if they've been drinking mead.

Why don't they attend on Sukka; As she teaches the deathless state? 590

"But the wise, as it were, drink it up; That [Dhamma] irresistible.

Ambrosial, nutritious; As travellers do a cloud." 591

244. Sukka (2)
On one occasion the Lord (Buddha) was dwelling at Rajagaha in

the Bamboo Grove, the Squirrel Sanctuary. Now on that

occasion a certain lay follower gave food to the bhikkhuni

Sukka. Then a yakkha who had full confidence in the bhikkhuni

Sukka, going from street to street and from square to square in

Rajagaha, on that occasion recited this verse:

“He has engendered much merit; Wise indeed is this lay follower.

Who just gave food to Sukka, One released from all the knots." 592

245. Cira
On one occasion the Lord (Buddha) was dwelling at Rajagaha in

the Bamboo Grove, the Squirrel Sanctuary. Now on that

occasion a certain lay follower gave a robe to the bhikkhuni Cira.

Then a yakkha who had full confidence in the bhikkhuni Cira,

going from street to street and from square to square in Rajagaha,

on that occasion recited this verse:.

"He has engendered much merit, Wise indeed is this lay follower.

Who just gave a robe to Cira, One released from all the bonds."

12 Alavaka
Thus have I heard. On one occasion the Lord (Buddha) was

dwelling at Alavi, the haunt of the yakkha Alavaka. 593 Then the

yakkha Alavaka approached the Lord (Buddha) and said to him:

"Get out, ascetic!"

"All right, friend," the Lord (Buddha) said, and he went out. 594

"Come in, ascetic."

"All right, friend," the Lord (Buddha) said, and he went in.

A second time ... A third time the yakkha Alavaka said

to the Lord (Buddha): "Get out, ascetic!"

"All right, friend," the Lord (Buddha) said, and he went out"Come in, ascetic."

"All right, friend," the Lord (Buddha) said, and he went in.

A fourth time the yakkha Alavaka said to the Lord (Buddha):

"Get out, ascetic."

"I won't go out, friend. Do whatever you have to do."

"I'll ask you a question, ascetic. If you won't answer me. I'll

drive you insane or I'll split your heart or I'll grab you by the

feet and hurl you across the Ganges." 595

"I do not see anyone in this world, friend, with its devas

Mara, and Brahma, in this generation with its ascetics and brahmins, its devas and humans, who could drive me insane or split

my heart or grab me by the feet and hurl me across the Ganges

But ask whatever you want, friend." 596

[Alavaka:]

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

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

[The Lord (Buddha):]

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

Truth is really the sweetest of tastes; One living by wisdom they say lives best." 597

[Alavaka:]

"How does one cross over the flood? How does one cross the rugged sea?

How does one overcome suffering? How is one purified?"

[The Lord (Buddha):]

"By faith one crosses over the flood; By diligence, the rugged sea.

By energy one overcomes suffering; By wisdom one is purified." 598

[Alavaka:]

"How does one gain wisdom? 599 How does one find wealth?

How does one achieve acclaim? How bind friends to oneself?

When passing from this world to the next; How does one not sorrow?"

[The Lord (Buddha):]

"Placing faith in the Dhamma of the arahants; For the attainment of Nibbana,

From desire to learn one gains wisdom; If one is diligent and astute. 600

"Doing what is proper, dutiful; One with initiative finds wealth.

By truthfulness one wins acclaim; Giving, one binds friends.

That is how one does not sorrow ; When passing from this world to the next. 601

"The faithful seeker of the household life, In whom dwell these four qualities —

Truth, Dhamma, steadfastness, generosity, Does not sorrow when he passes on.

"Come now, ask others as well; The many ascetics and brahmins.

Whether there is found here anything better; Than truth, self-control, generosity, and patience." 602

[Alavaka:]

"Why now should I ask this question;Of the many ascetics and brahmins?

Today I have understood; The good pertaining to the future life. 603

"Indeed, for my sake the Buddha came; To reside at Alavi.

Today I have understood; Where a gift bears great fruit.

"I myself will travel about; From village to village, town to town.

Paying homage to the Enlightened One; And to the excellence of the Dhamma." 604

Chapter 11. Sakkasamyutta
( Connected Discourses with Sakka )

1. The First Subchapter
(Suvira)

247 Suvira
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:

"Bhikkhus, once in the past the asuras marched against the

devas. 605 Then Sakka, lord of the devas, addressed Suvira, a

young deva, thus: 'Dear Suvira, these asuras are marching

against the devas. Go, dear Suvira, launch a counter-march

against the asuras.' - 'Yes, your lordship,' Suvira replied, but he

became negligent. 606 A second time Sakka addressed Suvira ...

... but a second time Suvira became negligent. A third

time Sakka addressed Suvira ... but a third time Suvira became

negligent. [217] Then, bhikkhus, Sakka addressed Suvira in

verse:

"'Where one need not toil and strive; Yet still may attain to bliss:

Go there, Suvira, And take me along with you.'

[Suvira:]

"'That a lazy man who does not toil; Nor attend to his duties

Might still have all desires fulfilled; Grant me that, Sakka, as a boon.' 607

[Sakka:]

'"Where a lazy man who does not toil; Might achieve unending bliss:

Go there, Suvira, And take me along with you.'

[Suvira:]

"'The bliss, supreme deva, we might find ; Without doing work, O Sakka,

The sorrowless state without despair; Grant me that, Sakka, as a boon.'

[Sakka:]

'"If there exists any place anywhere ; Where without work one won't decline.

That is indeed Nibbana's path; Go there, Suvira,

And take me along with you.' 608

"So, bhikkhus, if Sakka, lord of the devas, subsisting on the

fruit of his own merit, exercising supreme sovereignty

and rulership over the Tavatimsa devas, will be one who speaks

in praise of initiative and energy, then how much more would it

be fitting here for you, 609 who have gone forth in such a wellexpounded Dhamma and Discipline, to toil, struggle, and strive

for the attainment of the as-yet-unattained, for the achievement

of the as-yet-unachieved, for the realization of the as-yet-unrealized."

248. Susima
(This sutta is identical with the preceding one, except that a young

deva is named Susima. )

249. The Crest of the Standard (Dhajagga sans. Dhvaja-aggra)
At Savatthl. There the Lord (Buddha) addressed the bhikkhus thus:

"Bhikkhus!" 610

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

this:

"Bhikkhus, once in the past the devas and the asuras were

arrayed for battle. Then Sakka, lord of the devas, addressed the

Tavatimsa devas thus:

'Dear sirs, when the devas are engaged in

battle, if fear or trepidation or terror should arise, on that

occasion you should look up at the crest of my standard. For

when you look up at the crest of my standard, whatever fear or

trepidation or terror you may have will be abandoned. 611

"'If you cannot look up at the crest of my standard, then you

should look up at the crest of the deva-king Pajapati's standard.

For when you look up at the crest of his standard, whatever fear

or trepidation or terror you may have will be abandoned.

'"If you cannot look up at the crest of the deva-king Pajapati's

standard, then you should look up at the crest of the deva-king

Varuna's standard.... If you cannot look up at the crest of the

deva-king Varuna's standard, then you should look up at the

crest of the deva-king Isana's standard.... For when you look up

at the crest of his standard, whatever fear or trepidation or terror

you may have will be abandoned.' 612

"Bhikkhus, for those who look up at the crest of the standard

of Sakka, lord of the devas; or of Pajapati, the deva-king; or of

Varuna, the deva-king; or of Isana, the deva-king, whatever fear

or trepidation or terror they may have may or may not be

abandoned. For what reason? Because Sakka, lord of the devas, is not

devoid of lust, not devoid of hatred, not devoid of delusion; he

can be timid, petrified, frightened, quick to flee.

"But, bhikkhus, I say this: If you have gone to a forest or to the

foot of a tree or to an empty hut, and fear or trepidation or terror

should arise in you, on that occasion you should recollect me

thus: 'The Lord (Buddha) is an arahant, perfectly enlightened,

accomplished in true knowledge and conduct, fortunate, knower

of the world, unsurpassed leader of persons to be tamed, teacher

of devas and humans, the Enlightened One, the Lord (Buddha).'

For when you recollect me, bhikkhus, whatever fear or trepidation or terror you may have will be abandoned. [220]

"If you cannot recollect me, then you should recollect the

Dhamma thus: The Dhamma is well expounded by the Blessed

One, directly visible, immediate, inviting one to come and see,

applicable, to be personally experienced by the wise'. For when

you recollect the Dhamma, bhikkhus, whatever fear or trepidation or terror you may have will be abandoned.

"If you cannot recollect the Dhamma, then you should recollect the Sangha thus: The Sangha of the Lord (Buddha)'s disciples

is practising the good way, practising the straight way,

practising the true way, practising the proper way; that is, the

four pairs of persons, the eight types of individuals — this

Sangha of the Lord (Buddha)'s disciples is worthy of gifts, worthy

of hospitality, worthy of offerings, worthy of reverential salutation,

the unsurpassed field of merit for the world.' For when you

recollect the Sangha, bhikkhus, whatever fear or trepidation or

terror you may have will be abandoned.

"For what reason? Because, bhikkhus, the Tathagata, the

Arahant, the Perfectly Enlightened One is devoid of lust, devoid

of hatred, devoid of delusion; he is brave, courageous, bold,

ready to stand his place."

This is what the Lord (Buddha) said. Having said this, the

Fortunate One, the Teacher, further said this:

"In a forest, at the foot of a tree; Or in an empty hut, O bhikkhus.

You should recollect the Buddha; No fear will then arise in you.

"But if you cannot recall the Buddha; Best in the world, the bull of men.

Then you should recall the Dhamma; Emancipating, well expounded.

"But if you cannot recall the Dhamma;Emancipating, well expounded.

Then you should recall the Sangha, The unsurpassed field of merit.

"For those who thus recall the Buddha; The Dhamma, and the Sangha, bhikkhus.

No fear or trepidation will arise; nor any grisly terror."

250. Vepacitti
At Savatthi. The Lord (Buddha) said this:

"Once in the past, bhikkhus, the devas and the asuras were

arrayed for battle. Then Vepacitti, lord of the asuras, addressed

the asuras thus: 613 'Dear sirs, in the impending battle between

the devas and the asuras, if the asuras win and the devas

are defeated, bind Sakka, lord of the devas, by his four limbs

and neck and bring him to me in the city of the asuras.' And

Sakka, lord of the devas, addressed the Tavatimsa devas thus:

'Dear sirs, in the impending battle between the devas and the

asuras, if the devas win and the asuras are defeated, bind

Vepacitti, lord of the asuras, by his four limbs and neck and

bring him to me in the Sudhamma assembly hall.'

"In that battle, bhikkhus, the devas won and the asuras were

defeated. Then the Tavatimsa devas bound Vepacitti by his four

limbs and neck and brought him to Sakka in the Sudhamma

assembly hall. 614 When Sakka was entering and leaving the

Sudhamma assembly hall, Vepacitti, bound by his four limbs

and neck, abused and reviled him with rude, harsh words.

Then, bhikkhus, Matali the charioteer addressed Sakka, lord of

the devas, in verse:

"'When face to face with Vepacitti; Is it, Maghava, from fear or weakness

That you endure him so patiently; Listening to his harsh words?'

[Sakka:]

'"It is neither through fear nor weakness; That I am patient with Vepacitti.

How can a wise person like me; Engage in combat with a fool?'

[Matali:]

"'Fools would vent their anger even more; If no one would keep them in check.

Hence with drastic punishment ; The wise man should restrain the fool.' 615

[Sakka:]

'"I myself think this alone ; Is the way to check the fool:

When one knows one's foe is angry ; One mindfully maintains one's peace.'

[Matali:]

"'I see this fault, O Vasava; In practising patient endurance:

When the fool thinks of you thus;"He endures me out of fear,"

The dolt will chase you even more; As a bull does one who flees.' [222]

[Sakka:]

"'Let it be whether or not he thinks; "He endures me out of fear,"

Of goals that culminate in one's own good; None is found better than patience. 616

"'When a person endowed with strength; Patiently endures a weakling.

They call that the supreme patience; The weakling must be patient always. 617

"'They call that strength no strength at all; The strength that is the strength of folly —

But no one can reproach a person ; Who is strong because guarded by Dhamma. 618

"'One who repays an angry man with anger; Thereby makes things worse for himself.

Not repaying an angry man with anger; One wins a battle hard to win.

'"He practises for the welfare of both; His own and the other's.

When, knowing that his foe is angry; He mindfully maintains his peace.

"'When he achieves the cure of both; His own and the other's —

The people who consider him a fool; Are unskilled in the Dhamma.'

"So, bhikkhus, if Sakka, lord of the devas, subsisting on the

fruit of his own merit, exercising supreme sovereignty and

rulership over the Tavatimsa devas, will be one who speaks in

praise of patience and gentleness, then how much more would it

be fitting here for you, who have gone forth in such a well

expounded Dhamma and Discipline, to be patient and gentle."

251 Victory by Well-Spoken Counsel (Subhasitajaya)
At Savatthi. "Bhikkhus, once in the past the devas and the

asuras were arrayed for battle. Then Vepacitti, lord of the asuras,

said to Sakka, lord of the devas: 'Lord of the devas, let there be

victory by well-spoken counsel.' [And Sakka replied:] 'Vepacitti,

let there be victory by well-spoken counsel.'

"Then, bhikkhus, the devas and the asuras appointed a panel

of judges, saying: 'These will ascertain what has been well spoken

and badly spoken by us.'

"Then Vepacitti, lord of the asuras, said to Sakka, lord of the

devas: 'Speak a verse, lord of the devas.' When this was said,

Sakka said to Vepacitti: 'You, Vepacitti, being the senior deva

here, speak a verse.' 619 When this was said, Vepacitti, lord

of the asuras, recited this verse: 620

"'Fools would vent their anger even more; If no one would keep them in check.

Hence with drastic punishment; The wise man should restrain the fool.'

"When, bhikkhus, Vepachitti, lord of the asuras, spoke this

verse, the asuras applauded but the devas were silent. Then

Vepacitti said to Sakka: 'Speak a verse, lord of the devas.' When

this was said, Sakka, lord of the devas, recited this verse:

"'I myself think this alone; Is the way to check the fool,

When one knows one's foe is angry; One mindfully maintains one's peace.'

"When, bhikkhus, Sakka, lord of the devas, spoke this verse,

the devas applauded but the asuras were silent. Then Sakka said

to Vepacitti: 'Speak a verse, Vepacitti.' When this was said,

Vepacitti, lord of the asuras, recited this verse:

'"I see this fault, O Vasava; In practising patient endurance:

When the fool thinks of you thus; "He endures me out of fear,"

The dolt will chase you even more; As a bull does one who flees.'

"When, bhikkhus, Vepacitti, lord of the asuras, spoke this

verse, the asuras applauded but the devas were silent. Then

Vepacitti said to Sakka: 'Speak a verse, lord of the devas.' When

this was said, Sakka, lord of the devas, recited these verses:

"'Let it be whether or not he thinks, I am patient out of fear, or not out of fear,

When in great trouble, a lot of patience is not evident.

If a powerful one keeps peace; and endures for the sake of the weaker.

To that is said the highest patience, the weak one endures all the time.

To a weakness they said strength, when a fool showed his strength.

The strong one protected by the Dhamma; does not change his path.

Because of that it is evil; to make someone angry in return.

Someone not arousing the anger of one; who made him angry, wins a battle.

He behaves for the welfare of both; his own and the others.

If someone keeps peace himself mindfully; knowing the other is angry,

He heals the wounds of both, his own and the other.

It is said, 'they are foolish; the people unskiled in the Dhamma.'

"When, bhikkhus, these verses were spoken by Sakka, lord of

the devas, the devas applauded but the asuras were silent. Then

the panel of judges appointed by the devas and the asuras said

this: 'The verses spoken by Vepacitti, lord of the asuras, are in

the sphere of punishment and violence; hence [they entail]

conflict, contention, and strife. But the verses spoken by Sakka, lord

of the devas, are in the sphere of nonpunishment and

nonviolence; hence [they entail] freedom from conflict, freedom

from contention, and freedom from strife. Sakka, lord of the

devas, has won the victory by well-spoken counsel.'

"In this way, bhikkhus, Sakka, lord of the devas, won the

victory by well-spoken counsel."

252. The Bird Nests (Kulavaka)
At Savatthi. "Bhikkhus, once in the past the devas and the asuras

were arrayed for battle. In that battle the asuras won and the

devas were defeated. In defeat the devas withdrew towards the

north while the asuras pursued them. Then Sakka, lord of the

devas, addressed his charioteer Matali in verse:

'"Avoid, O Matali, with your chariot pole;

The bird nests in the silk-cotton woods;

Let's surrender our lives to the asuras;

Rather than make these birds nestless.' 621

"'Yes, your lordship,' Matali the charioteer replied, and he

turned back the chariot with its team of a thousand thoroughbreds.

"Then, bhikkhus, it occurred to the asuras: 'Now Sakka's chariot

with its team of a thousand thoroughbreds has turned back.

The devas will engage in battle with the asuras for a second

time.' Stricken by fear, they entered the city of the asuras. In

this way, bhikkhus, Sakka, lord of the devas, won a victory by

means of righteousness itself."

253. One Should Not Transgress (Nadubbhiya)
At Savatthi. "Bhikkhus, once in the past, when Sakka, lord of the

devas, was alone in seclusion, the following reflection arose in

his mind: 'Though someone may be my sworn enemy, I should

not transgress even against him.'

"Then, bhikkhus, Vepacitti, lord of the asuras, having

known with his own mind the reflection in Sakka's mind,

approached Sakka, lord of the devas. Sakka saw Vepacitti coming

in the distance and said to him: 'Stop, Vepacitti, you're caught!' 622

[Vepacitti:] 'Dear sir, do not abandon the idea that just occurred to you.' 623

[Sakka:] 'Swear, Vepacitti, that you won't transgress against me.'

[Vepacitti:]

"'Whatever evil comes to a liar; Whatever evil to a reviler of noble ones,

Whatever evil to a betrayer of friends; Whatever evil to one without gratitude,

That same evil touches the one; Who transgresses against you, Suja's husband."' 624

254. Verocana, Lord of the Asuras (Verochana-asurinda)
At Savatthi in Jeta's Grove. Now on that occasion the Lord (Buddha)

had gone for his day's abiding and was in seclusion. Then

Sakka, lord of the devas, and Verocana, lord of the asuras,

approached the Lord (Buddha) and stood one at each door post.

Then Verocana, lord of the asuras, recited this verse in the presence

ence of the Lord (Buddha): 625

"A man should make an effort; Until his goal has been achieved.

Goals shine when achieved; This is the word of Verocana."

[Sakka:]

"A man should make an effort; Until his goal has been achieved.

Of goals that shine when achieved; None is found better than patience." 626

[Verocana:]

"All beings are bent on a goal; Here or there as fits the case.

But for all creatures association; Is supreme among enjoyments.

Goals shine when achieved;This is the word of Verocana." 627

[Sakka:]

"All beings are bent upon a goal; Here or there as fits the case.

But for all creatures association; Is supreme among enjoyments.

Of goals that shine when achieved; None is found better than patience."

255. Seers in a Forest (Arannayatanaisi sans. Aranyatana-rishi)
At Savatthi. "Bhikkhus, once in the past a number of seers who

were virtuous and of good character had settled down in leaf

huts in a tract of forest. Then Sakka, lord of the devas, and

Vepacitti, lord of the asuras, approached those seers.

"Vepacitti, lord of the asuras, put on his boots, bound his

sword on tightly, and, with a parasol borne aloft, entered the

hermitage through the main gate; then, having turned his left

side towards them, 628 he walked past those seers who were

virtuous and of good character. But Sakka, lord-of the devas, took

off his boots, handed over his sword to others, lowered

his parasol, and entered the hermitage through an [ordinary]

gate; then he stood on the lee side, raising his joined hands in

reverential salutation, paying homage to those seers who were

virtuous and of good character.

"Then, bhikkhus, those seers addressed Sakka in verse:

'"The odour of the seers long bound by their vows,

Emitted from their bodies, goes with the wind.

Turn away from here, O thousand-eyed god.

For the seers' odour is foul, O deva-king.' 629

[Sakka:]

"'Let the odour of the seers long bound by their vows.

Emitted from their bodies, go with the wind;

We yearn for this odour, O venerable sirs.

As for a garland of flowers on the head.

The devas do not perceive it as repulsive.'" 630

256. Near the Ocean (Samuddaka)
At Savatthi. "Bhikkhus, once in the past a number of seers who

were virtuous and of good character had settled down in leaf

huts along the shore of the ocean. Now on that occasion the

devas and the asuras were arrayed for a battle. Then it occurred

to those seers who were virtuous and of good character: 'The

devas are righteous, the asuras unrighteous. There may be danger

to us from the asuras. Let us approach Sambara, lord of the

asuras, and ask him for a guarantee of safety.' 631

"Then, bhikkhus, just as quickly as a strong man might extend

his drawn-in arm or draw in his extended arm, those seers who

were virtuous and of good character disappeared from their leaf

huts along the shore of the ocean and reappeared in the presence

of Sambara, lord of the asuras. Then those seers addressed

Sambara in verse:

"The seers who have come to Sambara; Ask him for a guarantee of safety.

For you can give them what you wish; Whether it be danger or safety.' 632

[Sambara:]

'"I'll grant no safety to the seers; For they are hated devotees of Sakka;

Though you appeal to me for safety; I'll give you only danger.'

[The seers:]

"'Though we have asked for safety;You give us only danger.

We receive this at your hands; May ceaseless danger come to you!

"'Whatever sort of seed is sown; That is the sort of fruit one reaps,

The doer of good reaps good; The door of evil reaps evil.

By you, dear, has the seed been sown; Thus you will experience the fruit.'

"Then, bhikkhus, having put a curse on Sambara, lord of the

asuras, just as quickly as a strong man might extend his drawnin arm or draw in his extended arm, those seers who

were virtuous and of good character disappeared from the presence

of Sambara and reappeared in their leaf huts on the shore

of the ocean. But after being cursed by those seers who

were virtuous and of good character, Sambara, lord of the asuras, was gripped by alarm three times in the course of the

night." 633

2. The Second Subchapter
(The Seven Vows)

257. Vows (Vatapada)
At Savatthi. "Bhikkhus, in the past, when Sakka, lord of the

devas, was a human being, he adopted and undertook seven

vows by the undertaking of which he achieved the status of

Sakka. 634 What were the seven vows?

(1) "'As long as I live may I support my parents.'

(2) "'As long as Ilive may I respect the family elders.'

(3) "'As long as I live may I speak gently.'

(4) "'As long as I live may I not speak divisively.'

(5) "'As long as I live may I dwell at home with a mind devoid

of the stain of stinginess, freely generous, open-handed, delighting in relinquishment, devoted to charity, 635 delighting in giving donation

and sharing.'

(6) "'As long as I live may I speak the truth.'

(7) "'As long as I live may I be free from anger, and if anger

should arise in me may I dispel it quickly.'

"In the past, bhikkhus, when Sakka, lord of the devas, was a

human being, he adopted and undertook these seven vows by

the undertaking of which he achieved the status of Sakka.

"When a person supports his parents; And respects the family elders;

When his speech is gentle and courteous; And he refrains from divisive words;

When he strives to remove meanness; Is truthful, and vanquishes anger.

The Tavatimsa devas call him; Truly a superior person."

258. Sakka' s Names (Sakkanama)
At Savatthi in Jeta's Grove. There the Lord (Buddha) said to the

bhikkhus:

"Bhikkhus, in the past, when Sakka, lord of the devas, was a

human being, he was a brahmin youth named Magha; therefore

he is called Maghava. 636

"Bhikkhus, in the past, when Sakka, lord of the devas, was a

human being, he gave gifts in city(pure0 after city(pure); therefore he is

called Purindada, the Urban Giver. 637

"Bhikkhus, in the past, when Sakka, lord of the devas, was a

human being, he gave gifts considerately(Sakkaccam); therefore he is called

Sakka. 638

"Bhikkhus, in the past, when Sakka, lord of the devas, was a

human being, he gave a rest house(avastham); therefore he is called

Vasava. 639

"Bhikkhus, Sakka, lord of the devas, thinks of a thousand matters(Sahassa)

in a moment; therefore he is called Sahassakkha, Thousand-eyed 6 «

"Bhikkhus, Sakka's wife is the asura maiden named Suja;

therefore he is called Sujampati, Suja's husband. 641

"Bhikkhus, Sakka, lord of the devas, exercises supreme

sovereignty and rulership over the Tavatimsa devas; therefore he is

called lord of the devas.

"Bhikkhus, in the past, when Sakka, lord of the devas, was a

human being, he adopted and undertook seven vows by the

undertaking of which he achieved the status of Sakka...."

(The remainder of this sutta is identical with the preceding sutta 257;

Bhikkhus, in the past, when Sakka.......a superior person )

259. Mahali
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 Mahali the Licchavi approached the Blessed

One, paid homage to him, sat down to one side, and said to him:

"Venerable sir, has the Lord (Buddha) seen Sakka, lord of the

devas?"

"I have seen Sakka, lord of the devas, Mahali."

"Surely, venerable sir, that must have been one who looked

like Sakka, lord of the devas; for Sakka, lord of the devas, is

difficult to see."

"I know Sakka, Mahali, and I know the qualities that make for

Sakka, by the undertaking of which Sakka achieved the status of

Sakka.

"In the past, Mahali, when Sakka, lord of the devas, was a

human being, he was a brahmin youth named Magha. Therefore

he is called Maghava...."

(Here follows the names of Sakka as in previous sutta 258 and the seven vows as

etc. i.e. 'Bhikkhus, in the past, when Sakka, lord of the devas, was a human being .................a superior person ')

260. Poor (Dalidda sans. Daridra)
On one occasion the Lord (Buddha) was dwelling at Rajagaha in

the Bamboo Grove, the Squirrel Sanctuary. There the Blessed

One addressed the bhikkhus thus: "Bhikkhus!"

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

this:

"Bhikkhus, once in the past in this same Rajagaha there was a

poor man, a pauper, an indigent. He undertook faith, virtue,

learning, generosity, and wisdom in the Dhamma and

Discipline proclaimed by the Tathagata. Having done so, with

the breakup of the body, after death, he was reborn

in a good destination, in a heavenly world, in the company of

the Tavatimsa devas, where he outshone the other devas in

regard to beauty and glory. 642

"Thereupon the Tavatimsa devas found fault with this, grumbled,

and complained about it, saying: 'It is wonderful indeed,

sir! It is amazing indeed, sir! For formerly, when this young

deva was a human being, he was a poor man, a pauper, an indigent.

Yet with the breakup of the body, after death, he has been

reborn in a good destination, in a heavenly world, in the company

of the Tavatimsa devas, where he outshines the other devas

in regard to beauty and glory.'

"Then, bhikkhus, Sakka, lord of the devas, addressed the

Tavatimsa devas thus: 'Dear sirs, do not find fault with this

young deva. Formerly, when this young deva was a human

being, he undertook faith, virtue, learning, generosity, and wisdom

in the Dhamma and Discipline proclaimed by the

Tathagata. Having done so, with the breakup of the body, after

death, he has been reborn in a good destination, in a heavenly

world, in the company of the Tavatimsa devas, where he outshines the other devas in regard to beauty and glory.'

"Then, bhikkhus, instructing the Tavatimsa devas, 643 Sakka,

lord of the devas, on that occasion recited these verses:

"'When one has faith in the Tathagata, Unshakable and well established.

And good conduct built on virtue; Dear to the noble ones and praised; 644

"'When one has confidence in the Sangha; And one's view is straightened out,

They say that one isn't poor; One's life is not lived in vain.

"'Therefore the person of intelligence, Remembering the Buddha's Teaching,

Should be devoted to faith and virtue, To confidence and vision of the Dhamma.'"

261. A Delightful Place (Ramaneyyaka sans. Ramaneek)
At Savatthi in Jeta's Grove. Then Sakka, lord of the devas,

approached the Lord (Buddha), paid homage to him, stood to one

side, and said to him: "Venerable sir, what is a delightful

place?" [233]

[The Lord (Buddha):]

"Shrines in parks and woodland shrines; Well-constructed lotus ponds,

These are not worth a sixteenth part; Of a delightful human being.

"Whether in a village or forest; In a valley or on the plain,

Wherever the arahants dwell ; Is truly a delightful place."

262. Bestowing Alms (Yajamana)
On one occasion the Lord (Buddha) was dwelling at Rajagaha on

Mount Vulture Peak. Then Sakka, lord of the devas, approached

the Lord (Buddha), paid homage to him, and stood to one side.

Standing to one side, he addressed the Lord (Buddha) in verse: 645

"For those people who bestow alms; For living beings in quest of merit.

Performing merit of the mundane type; Where does a gift bear great fruit?" 646

[The Lord (Buddha):]

"The four practising the way; And the four established in the fruit,

This is the Sangha of upright conduct; Endowed with wisdom and virtue. 647

"For those people who bestow alms; For living beings in quest of merit,

Performing merit of the mundane type, A gift to the Sangha bears great fruit."

263. Veneration of the Buddha (Buddhavandana)
At Savatthi in Jeta's Grove. Now on that occasion the Lord (Buddha)

had gone for his day's abiding and was in seclusion. Then

Sakka, lord of the devas, and Brahma Sahampati approached the

Lord (Buddha) and stood one at each doorpost. Then Sakka, lord of

the devas, recited this verse in the presence of the Lord (Buddha):

"Rise up, O hero, victor in battle!

Your burden lowered, debt-free one, wander in the world.

Your mind is fully liberated;

Like the moon on the fifteenth night." 648

[Brahma Sahampati:] "It is not in such a way that the Tathagatas

are to be venerated, lord of the devas. The Tathagatas are

to be venerated thus:

"Rise up, O hero, victor in battle!

O caravan leader, debt-free one, wander in the world.

Teach the Dhamma, O Lord (Buddha),

There will be those who will understand." 649

264. The Worship of Householders (Gahtthavandana sans. Grihastha-vandana)
At Savatthi. There the Lord (Buddha) said this: "Bhikkhus, once in

the past Sakka, lord of the devas, addressed his charioteer

Matali thus: 'Harness the chariot with its team of a thousand

thoroughbreds, friend Matali. Let us go to the park grounds to

see the beautiful scenery.' - 'Yes, your lordship,' Matali the charioteer replied. Then he harnessed the chariot with its team of a

thousand thoroughbreds and announced to Sakka, lord of the

devas: 'The chariot has been harnessed, dear sir. You may come

at your own convenience.' 650

"Then, bhikkhus, Sakka, lord of the devas, descending from

the Vejayanta Palace, raised his joined hands in reverential salutation, and worshipped the different quarters. Then Matali the

charioteer addressed Sakka in verse:

"'Those knowing Triple Vedas worship you, and all khattiyas reigning on earth.

And the Four Great Kings(of directions) and the glorious Thirty;

So who, O Sakka, is that spirit; To whom you bow in worship?' 651

[Sakka:]

"Those knowing Triple Vedas worship me, and all khattiyas reigning on earth

And the Four Great Kings(of directions) and the glorious Thirty;

"But I worship those those with virtue; And those long trained in concentration,

Those who have properly gone forth ; With the holy life their destination. 652

'"And those householders making merit; The lay followers possessed of virtue

Who righteously maintain a wife; I worship these as well, O Matali;

[Matali:]

"'They are indeed the best in the world; Those whom you worship, my lord Sakka;

I too will worship them ; Those whom you worship, Vasava.'

[The Lord (Buddha):]

"Having given this explanation; Having worshipped the different quarters,

The deva-king Maghava, Suja's husband; The chief, climbed into his chariot."

265. The Worship of the Teacher (Sattharavandana)
(As above 264 down to:)

"Then, bhikkhus, Sakka, lord of the devas, descending from the

Vejayanta Palace, raised his joined hands in reverential salutation

and worshipped the Lord (Buddha). Then Matali the charioteer

addressed Sakka, lord of the devas, in verse:

"'Both devas and human beings; Humbly worship you, Vasava.

So who, O Sakka, is that spirit; To whom you bow in worship?'

[Sakka:]

"'The Perfectly Enlightened One here; In this world with its devas.

The Teacher of perfect name; He is the one whom I worship, Matali. 653

"'Those for whom lust and hatred; And ignorance have been expunged.

The arahants with taints destroyed; These are the ones whom I worship, Matali.

"'The trainees who delight in dismantling; Who diligently pursue the training

For the removal of lust and hatred; For transcending ignorance:

These are the ones whom I worship, Matali.' 654

[Matali:]

"'Those whom you worship, my lord Sakka; Are indeed the best in the world.

I too will worship them; Those whom you worship, Vasava.'

[The Lord (Buddha):]

"Having given this explanation; Having worshipped the Lord (Buddha),

The deva-king Maghava, Suja's husband; The chief, climbed into his chariot."

266. The Worship of the Sahgha (Sanghavandana)
(As above down to:)

"Then, bhikkhus, Sakka, lord of the devas, descending from the

Vejayanta Palace, raised his joined hands in reverential salutation and worshipped the Sangha of bhikkhus. Then Matali the

charioteer addressed Sakka, lord of the devas, in verse:

"'It is these that should worship you; The humans stuck in a putrid body.

Those submerged inside a corpse; Afflicted with hunger and thirst. 655

Why then do you envy them; These who dwell homeless, Vasava?

Tell us about the seers' conduct; Let us hear what you have to say.'

[Sakka:]

"'This is why I envy them; Those who dwell homeless, Matali;

Whatever village they depart from; They leave it without concern.

"'They do not keep their goods in storage; Neither in a pot nor in a box.

Seeking what has been prepared by others; By this they live, firm in vows:

"Those wise ones who give good counsel; Maintaining silence, of even faring. 657

While devas fight with asuras; And people fight with one another.

"Among those who fight, they do not fight; Among the violent, they are quenched;

Among those who grasp, they do not grasp: These are the ones whom I worship, Matali.'

[Matali:]

" They are indeed the best in the world; Those whom you worship, my lord Sakka,

I too will worship them; Those whom you worship, Vasava.'

[The Lord (Buddha):]

"Having given this explanation, The deva-king Maghava, Suja's husband.

Having worshipped the Bhikkhu Sangha, The chief, climbed into his chariot."

2. The Third Subchapter
(Sakka Pentad)

267. Having Slain (Chetva)
At Savatthi in Jeta's Grove. Then Sakka, lord of the devas,

approached the Lord (Buddha), paid homage to him, and stood to

one side. Standing to one side, Sakka, lord of the devas,

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?"

[The Lord (Buddha):]

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

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

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

268. Ugly (Dubbanniya sans. Durvarnya)
At Savatthi in Jeta's Grove. There the Lord (Buddha) said this:

"Bhikkhus, once in the past a certain ugly deformed yakkha sat

down on the seat of Sakka, lord of the devas. 658 Thereupon the

Tavatimsa devas found fault with this, grumbled, and complained about it, saying: 'It is wonderful indeed, sir! It is amazing

indeed, sir! This ugly deformed yakkha has sat down on the

seat of Sakka, lord of the devas!' But to whatever extent

the Tavatimsa devas found fault with this, grumbled, and

complained about it, to the same extent that yakkha became more

and more handsome, more and more comely, more and more

graceful.

“Then, bhikkhus, the Tavatimsa devas approached Sakka and

said to him: 'Here, dear sir, an ugly deformed yakkha has sat

down on your seat. ... But to whatever extent the devas found

fault with this ... [238] that yakkha became more and more

handsome, more and more comely, more and more graceful.'

[Sakka:] 'That must be the anger-eating yakkha.'

"Then, bhikkhus, Sakka, lord of the devas, approached that

anger-eating yakkha. 659 Having approached, he arranged his

upper robe over one shoulder, knelt down with his right knee

on the ground, and, raising his joined hands in reverential

salutation towards that yakkha, he announced his name three

times: 'I, dear sir, am Sakka, lord of the devas! I, dear sir, am

Sakka, lord of the devas!' To whatever extent Sakka announced

his name, to the same extent that yakkha became uglier and

uglier and more and more deformed until he disappeared right

there.

"Then, bhikkhus, having sat down on his own seat, instructing

the Tavatimsa devas, Sakka, lord of the devas, on that

occasion recited these verses:

'"I am not one afflicted in mind; Nor easily drawn by anger's whirl.

I never become angry for long; Nor does anger persist in me. 660

"'When I'm angry I don't speak harshly; And I don't praise my virtues.

I keep myself well restrained ; Out of regard for my own good.'" 661

269. Sambari Magic (Sambarimaya)
At Savatthi. The Lord (Buddha) said this: "Bhikkhus, once in the

past Vepacitti, lord of the asuras, was sick, afflicted, gravely

ill. 662 Then Sakka, lord of the devas, approached Vepacitti to

inquire about his illness. Vepacitti saw Sakka coming in the

distance and said to him: 'Cure me, lord of the devas.'

'Teach me, Vepacitti, the Sambari magic(of killing enemy).' 663 - 'I won't teach it,

dear sir, until I have asked the asuras for permission.'

"Then, bhikkhus, Vepacitti, lord of the asuras, asked the asuras:

'May I teach the Sambari magic to Sakka, lord of the devas?' 'Do not teach him the Sambari magic, dear sir.' 664

"Then, bhikkhus, Vepacitti, lord of the asuras, addressed

Sakka, lord of the devas, in verse:

'"A magician — O Maghava, Sakka; King of devas, Suja's husband

Goes to the terrible hell; Like Sambara, for a hundred years.'" 665

270. Transgression (Accaya)
At Savatthi. Now on that occasion two bhikkhus had a quarrel

and one bhikkhu had transgressed against the other. Then the

former bhikkhu confessed his transgression to the other

bhikkhu, but the latter would not pardon him. 666

Then a number of bhikkhus approached the Lord (Buddha), paid

homage to him, sat down to one side, and reported to him what

had happened. [The Lord (Buddha) said:]

"Bhikkhus, there are two kinds of fools: one who does not see

a transgression as a transgression; and one who, when another

is confessing a transgression, does not pardon him in

accordance with the Dhamma. These are the two kinds of fools.

"There are, bhikkhus, two kinds of wise people: one who sees

a transgression as a transgression; and one who, when another

is confessing a transgression, pardons him in accordance with

the Dhamma. These are the two kinds of wise people.

"Once in the past, bhikkhus, Sakka, lord of the devas, instructing

the Tavatimsa devas in the Sudhamma assembly hall, on

that occasion recited this verse: [240]

'"Bring anger under your control; Do not let your friendships decay.

Do not blame one who is blameless; Do not utter divisive speech.

Like a mountain avalanche ; Anger crushes evil people.'" 667

271. Nonanger (Akkodha sans. Akrodha)
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) said this:

"Bhikkhus, once in the past Sakka, lord of the devas, instructing

the Tavatimsa devas in the Sudhamma assembly hall, on

that occasion recited this verse:

"'Do not let anger overpower you; Do not become angry at those who are angry.

Nonanger and harmlessness always dwell; Within [the hearts of] the noble ones.

Like a mountain avalanche ; Anger crushes evil people.'" 668

The Book With Verses (Sagathavagga) of Samyutta Nikaya is finished.

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