---
title: "Linked Discourses I: With Verses · Saṁyutta Nikāya · Sagāthāvagga"
author: "The Buddha"
translator: "Bhikkhu Sujato"
languages: [pi, en]
shelf: "Pali Canon"
url: https://scriptura.si/works/pali-samyutta-nikaya-1/
cite: "The Buddha, tr. Bhikkhu Sujato, Linked Discourses I: With Verses · Saṁyutta Nikāya · Sagāthāvagga. Scriptura (scriptura.si), https://scriptura.si/works/pali-samyutta-nikaya-1/"
---

# Linked Discourses I: With Verses · Saṁyutta Nikāya · Sagāthāvagga

*The Buddha, tr. Bhikkhu Sujato*

The first book of the Linked Discourses: dialogues in verse with gods, Māra, nuns, brahmins and kings.

> Pali: the Mahāsaṅgīti Tipiṭaka (Buddha Jayanti edition, 2500), from SuttaCentral’s bilara-data, dedicated to the public domain (CC0).

> English: Bhikkhu Sujato, from SuttaCentral’s bilara-data, dedicated to the public domain (CC0). Notes are not included.

> Rows follow the segment numbers the two texts share, gathered into paragraphs; verse keeps its lines.

## Contents

1. [A Reed · SN 1.1–1.10](https://scriptura.si/works/pali-samyutta-nikaya-1/1.md)
2. [The Garden of Delight · SN 1.11–1.20](https://scriptura.si/works/pali-samyutta-nikaya-1/2.md)
3. [A Sword · SN 1.21–1.30](https://scriptura.si/works/pali-samyutta-nikaya-1/3.md)
4. [The Host of a Hundred Felicities · SN 1.31–1.40](https://scriptura.si/works/pali-samyutta-nikaya-1/4.md)
5. [On Fire · SN 1.41–1.50](https://scriptura.si/works/pali-samyutta-nikaya-1/5.md)
6. [Old Age · SN 1.51–1.60](https://scriptura.si/works/pali-samyutta-nikaya-1/6.md)
7. [Overcome · SN 1.61–1.70](https://scriptura.si/works/pali-samyutta-nikaya-1/7.md)
8. [Slain · SN 1.71–1.81](https://scriptura.si/works/pali-samyutta-nikaya-1/8.md)
9. [Chapter One · SN 2.1](https://scriptura.si/works/pali-samyutta-nikaya-1/9.md)
10. [Chapter One · SN 2.2–2.10](https://scriptura.si/works/pali-samyutta-nikaya-1/10.md)
11. [With Anāthapiṇḍika · SN 2.11–2.20](https://scriptura.si/works/pali-samyutta-nikaya-1/11.md)
12. [Various Sectarians · SN 2.21–2.30](https://scriptura.si/works/pali-samyutta-nikaya-1/12.md)
13. [Shackles · SN 3.1–3.10](https://scriptura.si/works/pali-samyutta-nikaya-1/13.md)
14. [Childless · SN 3.11–3.19](https://scriptura.si/works/pali-samyutta-nikaya-1/14.md)
15. [Childless · SN 3.20](https://scriptura.si/works/pali-samyutta-nikaya-1/15.md)
16. [Kosala · SN 3.21–3.25](https://scriptura.si/works/pali-samyutta-nikaya-1/16.md)
17. [Lifespan · SN 4.1–4.10](https://scriptura.si/works/pali-samyutta-nikaya-1/17.md)
18. [Rule · SN 4.11–4.20](https://scriptura.si/works/pali-samyutta-nikaya-1/18.md)
19. [Māra · SN 4.21–4.25](https://scriptura.si/works/pali-samyutta-nikaya-1/19.md)
20. [Nuns · SN 5.1–5.10](https://scriptura.si/works/pali-samyutta-nikaya-1/20.md)
21. [The Appeal · SN 6.1–6.9](https://scriptura.si/works/pali-samyutta-nikaya-1/21.md)
22. [The Appeal · SN 6.10](https://scriptura.si/works/pali-samyutta-nikaya-1/22.md)
23. [Chapter Two · SN 6.11–6.15](https://scriptura.si/works/pali-samyutta-nikaya-1/23.md)
24. [The Perfected Ones · SN 7.1–7.10](https://scriptura.si/works/pali-samyutta-nikaya-1/24.md)
25. [Lay Followers · SN 7.11–7.22](https://scriptura.si/works/pali-samyutta-nikaya-1/25.md)
26. [With Vaṅgīsa · SN 8.1–8.12](https://scriptura.si/works/pali-samyutta-nikaya-1/26.md)
27. [In the Woods · SN 9.1–9.14](https://scriptura.si/works/pali-samyutta-nikaya-1/27.md)
28. [With Indaka · SN 10.1–10.12](https://scriptura.si/works/pali-samyutta-nikaya-1/28.md)
29. [Chapter One · SN 11.1–11.10](https://scriptura.si/works/pali-samyutta-nikaya-1/29.md)
30. [Chapter Two · SN 11.11–11.20](https://scriptura.si/works/pali-samyutta-nikaya-1/30.md)
31. [Chapter Three · SN 11.21–11.25](https://scriptura.si/works/pali-samyutta-nikaya-1/31.md)

## 1. A Reed · SN 1.1–1.10

Source: https://scriptura.si/works/pali-samyutta-nikaya-1/1/ · cite a paragraph as https://scriptura.si/works/pali-samyutta-nikaya-1/1/#p-N

[¶0] SN 1.1 · Crossing the Flood

> Pali: SN 1.1 · Oghataraṇasutta

[¶1] So I have heard. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.

> Pali: Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme.

[¶2] Then, late at night, a glorious deity, lighting up the entire Jeta’s Grove, went up to the Buddha, bowed, stood to one side, and said to him, “Good fellow, how did you cross the flood?”

> Pali: Atha kho aññatarā devatā abhikkantāya rattiyā abhikkantavaṇṇā kevalakappaṁ jetavanaṁ obhāsetvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ aṭṭhāsi. Ekamantaṁ ṭhitā kho sā devatā bhagavantaṁ etadavoca: “kathaṁ nu tvaṁ, mārisa, oghamatarī”ti?

[¶3] “Neither standing nor swimming, respectable sir, I crossed the flood.”

> Pali: “Appatiṭṭhaṁ khvāhaṁ, āvuso, anāyūhaṁ oghamatarin”ti.

[¶4] “But in what way did you cross the flood neither standing nor swimming?”

> Pali: “Yathākathaṁ pana tvaṁ, mārisa, appatiṭṭhaṁ anāyūhaṁ oghamatarī”ti?

[¶5] “When I stood, I sank under. When I swam, I was swept away. That’s how I crossed the flood neither standing nor swimming.”

> Pali: “Yadāsvāhaṁ, āvuso, santiṭṭhāmi tadāssu saṁsīdāmi; yadāsvāhaṁ, āvuso, āyūhāmi tadāssu nibbuyhāmi. Evaṁ khvāhaṁ, āvuso, appatiṭṭhaṁ anāyūhaṁ oghamatarin”ti.

[¶6] “After a long time I see
a brahmin fully quenched.
Neither standing nor swimming,
he’s crossed over clinging to the world.”

> Pali: “Cirassaṁ vata passāmi,
brāhmaṇaṁ parinibbutaṁ;
Appatiṭṭhaṁ anāyūhaṁ,
tiṇṇaṁ loke visattikan”ti.

[¶7] That is what that deity said, and the Teacher concurred. Then that deity, knowing that the Teacher concurred, bowed and respectfully circled the Buddha, keeping him on his right, before vanishing right there.

> Pali: Idamavoca sā devatā. Samanuñño satthā ahosi. Atha kho sā devatā: “samanuñño me satthā”ti bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā tatthevantaradhāyīti.

[¶8] SN 1.2 · Liberation

> Pali: SN 1.2 · Nimokkhasutta

[¶9] At Sāvatthī.

> Pali: Sāvatthinidānaṁ.

[¶10] Then, late at night, a glorious deity, lighting up the entire Jeta’s Grove, went up to the Buddha, bowed, stood to one side, and said to him, “Good fellow, do you know the liberation, emancipation, and seclusion of sentient beings?”

> Pali: Atha kho aññatarā devatā abhikkantāya rattiyā abhikkantavaṇṇā kevalakappaṁ jetavanaṁ obhāsetvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ aṭṭhāsi. Ekamantaṁ ṭhitā kho sā devatā bhagavantaṁ etadavoca: “Jānāsi no tvaṁ, mārisa, sattānaṁ nimokkhaṁ pamokkhaṁ vivekan”ti?

[¶11] “I do, good sir.”

> Pali: “Jānāmi khvāhaṁ, āvuso, sattānaṁ nimokkhaṁ pamokkhaṁ vivekan”ti.

[¶12] “But how is it that you know the liberation, emancipation, and seclusion of sentient beings?”

> Pali: “Yathākathaṁ pana tvaṁ, mārisa, jānāsi sattānaṁ nimokkhaṁ pamokkhaṁ vivekan”ti?

[¶13] “Due to the ending of relish for rebirth; due to the finishing of perception and consciousness; due to the cessation and stilling of feelings— that, respectable sir, is how I know the liberation, emancipation, and seclusion of sentient beings.”

> Pali: “Nandībhavaparikkhayā, Saññāviññāṇasaṅkhayā; Vedanānaṁ nirodhā upasamā, Evaṁ khvāhaṁ āvuso jānāmi; Sattānaṁ nimokkhaṁ pamokkhaṁ vivekan”ti.

[¶14] SN 1.3 · Led On

> Pali: SN 1.3 · Upanīyasutta

[¶15] At Sāvatthī.

> Pali: Sāvatthinidānaṁ.

[¶16] Standing to one side, that deity spoke this verse in the Buddha’s presence:

> Pali: Ekamantaṁ ṭhitā kho sā devatā bhagavato santike imaṁ gāthaṁ abhāsi:

[¶17] “This life, so very short, is led onward.
One led on to old age has no shelter.
Seeing this peril in death,
do good deeds that bring you joy.”

> Pali: “Upanīyati jīvitamappamāyu,
Jarūpanītassa na santi tāṇā;
Etaṁ bhayaṁ maraṇe pekkhamāno,
Puññāni kayirātha sukhāvahānī”ti.

[¶18] “This life, so very short, is led onward.
One led on to old age has no shelter.
Seeing this peril in death,
a seeker of peace would drop the world’s bait.”

> Pali: “Upanīyati jīvitamappamāyu,
Jarūpanītassa na santi tāṇā;
Etaṁ bhayaṁ maraṇe pekkhamāno,
Lokāmisaṁ pajahe santipekkho”ti.

[¶19] SN 1.4 · Time Flies

> Pali: SN 1.4 · Accentisutta

[¶20] At Sāvatthī.

> Pali: Sāvatthinidānaṁ.

[¶21] Standing to one side, that deity spoke this verse in the Buddha’s presence:

> Pali: Ekamantaṁ ṭhitā kho sā devatā bhagavato santike imaṁ gāthaṁ abhāsi:

[¶22] “Time flies, nights pass by,
the stages of life leave us one by one.
Seeing this peril in death,
do good deeds that bring you joy.”

> Pali: “Accenti kālā tarayanti rattiyo,
Vayoguṇā anupubbaṁ jahanti;
Etaṁ bhayaṁ maraṇe pekkhamāno,
Puññāni kayirātha sukhāvahānī”ti.

[¶23] “Time flies, nights pass by,
the stages of life leave us one by one.
Seeing this peril in death,
a seeker of peace would drop the world’s bait.”

> Pali: “Accenti kālā tarayanti rattiyo,
Vayoguṇā anupubbaṁ jahanti;
Etaṁ bhayaṁ maraṇe pekkhamāno,
Lokāmisaṁ pajahe santipekkho”ti.

[¶24] SN 1.5 · Cut How Many?

> Pali: SN 1.5 · Katichindasutta

[¶25] At Sāvatthī.

> Pali: Sāvatthinidānaṁ.

[¶26] Standing to one side, that deity spoke this verse in the Buddha’s presence:

> Pali: Ekamantaṁ ṭhitā kho sā devatā bhagavato santike imaṁ gāthaṁ abhāsi:

[¶27] “Cut how many? Drop how many?
Develop how many more?
When a mendicant slips how many chains
are they said to have crossed the flood?”

> Pali: “Kati chinde kati jahe,
kati cuttari bhāvaye;
Kati saṅgātigo bhikkhu,
oghatiṇṇoti vuccatī”ti.

[¶28] “Five to cut, five to drop,
and five more to develop.
When a mendicant slips five chains
they’re said to have crossed the flood.”

> Pali: “Pañca chinde pañca jahe,
pañca cuttari bhāvaye;
Pañca saṅgātigo bhikkhu,
oghatiṇṇoti vuccatī”ti.

[¶29] SN 1.6 · Awake

> Pali: SN 1.6 · Jāgarasutta

[¶30] At Sāvatthī.

> Pali: Sāvatthinidānaṁ.

[¶31] Standing to one side, that deity spoke this verse in the Buddha’s presence:

> Pali: Ekamantaṁ ṭhitā kho sā devatā bhagavato santike imaṁ gāthaṁ abhāsi:

[¶32] “How many sleep among the waking?
How many wake among the sleeping?
By how many do you gather dust?
By how many are you cleansed?”

> Pali: “Kati jāgarataṁ suttā,
kati suttesu jāgarā;
Katibhi rajamādeti,
katibhi parisujjhatī”ti.

[¶33] “Five sleep among the waking.
Five wake among the sleeping.
By five you gather dust.
By five you’re cleansed.”

> Pali: “Pañca jāgarataṁ suttā,
pañca suttesu jāgarā;
Pañcabhi rajamādeti,
pañcabhi parisujjhatī”ti.

[¶34] SN 1.7 · Undeciphered

> Pali: SN 1.7 · Appaṭividitasutta

[¶35] At Sāvatthī.

> Pali: Sāvatthinidānaṁ.

[¶36] Standing to one side, that deity spoke this verse in the Buddha’s presence:

> Pali: Ekamantaṁ ṭhitā kho sā devatā bhagavato santike imaṁ gāthaṁ abhāsi:

[¶37] “Those have not deciphered the teachings
may be led astray by the doctrines of others.
Asleep, they have not woken up:
it is time for them to wake!”

> Pali: “Yesaṁ dhammā appaṭividitā,
Paravādesu nīyare;
Suttā te nappabujjhanti,
Kālo tesaṁ pabujjhitun”ti.

[¶38] “Those who have well deciphered the teachings
won’t be led astray by the doctrines of others.
They have woken up, they rightly know,
smoothly they walk in the rough.”

> Pali: “Yesaṁ dhammā suppaṭividitā,
Paravādesu na nīyare;
Te sambuddhā sammadaññā,
Caranti visame saman”ti.

[¶39] SN 1.8 · Very Confused

> Pali: SN 1.8 · Susammuṭṭhasutta

[¶40] At Sāvatthī.

> Pali: Sāvatthinidānaṁ.

[¶41] Standing to one side, that deity spoke this verse in the Buddha’s presence:

> Pali: Ekamantaṁ ṭhitā kho sā devatā bhagavato santike imaṁ gāthaṁ abhāsi:

[¶42] “Those who are very confused about the teachings
may be led astray by the doctrines of others.
Asleep, they have not woken up:
it is time for them to wake!”

> Pali: “Yesaṁ dhammā susammuṭṭhā,
paravādesu nīyare;
Suttā te nappabujjhanti,
kālo tesaṁ pabujjhitun”ti.

[¶43] “Those who are unconfused about the teachings,
won’t be led astray by the doctrines of others.
They have woken up, they rightly know,
smoothly they walk in the rough.”

> Pali: “Yesaṁ dhammā asammuṭṭhā,
paravādesu na nīyare;
Te sambuddhā sammadaññā,
caranti visame saman”ti.

[¶44] SN 1.9 · Fond of Conceit

> Pali: SN 1.9 · Mānakāmasutta

[¶45] At Sāvatthī.

> Pali: Sāvatthinidānaṁ.

[¶46] Standing to one side, that deity spoke this verse in the Buddha’s presence:

> Pali: Ekamantaṁ ṭhitā kho sā devatā bhagavato santike imaṁ gāthaṁ abhāsi:

[¶47] “One fond of conceit can’t be tamed,
no sage is lacking immersion.
Living negligent alone in the wilderness,
they can’t cross beyond Death’s dominion.”

> Pali: “Na mānakāmassa damo idhatthi,
Na monamatthi asamāhitassa;
Eko araññe viharaṁ pamatto,
Na maccudheyyassa tareyya pāran”ti.

[¶48] “Having given up conceit, serene within oneself,
with a good heart, everywhere free;
living diligent alone in the wilderness,
they cross beyond Death’s dominion.”

> Pali: “Mānaṁ pahāya susamāhitatto,
Sucetaso sabbadhi vippamutto;
Eko araññe viharaṁ appamatto,
Sa maccudheyyassa tareyya pāran”ti.

[¶49] SN 1.10 · Wilderness

> Pali: SN 1.10 · Araññasutta

[¶50] At Sāvatthī.

> Pali: Sāvatthinidānaṁ.

[¶51] Standing to one side, that deity addressed the Buddha in verse:

> Pali: Ekamantaṁ ṭhitā kho sā devatā bhagavantaṁ gāthāya ajjhabhāsi:

[¶52] “Living in the wilderness,
peaceful spiritual practitioners
eat just one meal a day:
so why is their complexion so clear?”

> Pali: “Araññe viharantānaṁ,
santānaṁ brahmacārinaṁ;
Ekabhattaṁ bhuñjamānānaṁ,
kena vaṇṇo pasīdatī”ti.

[¶53] “They don’t grieve for the past,
nor do they pray for the future;
they feed on whatever comes that day,
that’s why their complexion’s so clear.

> Pali: “Atītaṁ nānusocanti,
nappajappanti nāgataṁ;
Paccuppannena yāpenti,
tena vaṇṇo pasīdati.

[¶54] Because they pray for the future,
and grieve for the past,
fools wither away,
like a green reed mowed down.”

> Pali: Anāgatappajappāya,
atītassānusocanā;
Etena bālā sussanti,
naḷova harito luto”ti.

[¶55] > Pali: Naḷavaggo paṭhamo.

[¶56] > Pali: Tassuddānaṁ

[¶57] > Pali: Oghaṁ nimokkhaṁ upaneyyaṁ,
Accenti katichindi ca;
Jāgaraṁ appaṭividitā,
Susammuṭṭhā mānakāminā;
Araññe dasamo vutto,
Vaggo tena pavuccati.

## 2. The Garden of Delight · SN 1.11–1.20

Source: https://scriptura.si/works/pali-samyutta-nikaya-1/2/ · cite a paragraph as https://scriptura.si/works/pali-samyutta-nikaya-1/2/#p-N

[¶0] SN 1.11 · The Garden of Delight

> Pali: SN 1.11 · Nandanasutta

[¶1] So I have heard. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. There the Buddha addressed the mendicants, “Mendicants!”

> Pali: Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. Tatra kho bhagavā bhikkhū āmantesi: “bhikkhavo”ti.

[¶2] “Venerable sir,” they replied. The Buddha said this:

> Pali: “Bhadante”ti te bhikkhū bhagavato paccassosuṁ. Bhagavā etadavoca:

[¶3] “Once upon a time, mendicants, a certain deity of the company of the thirty-three was amusing themselves in the Garden of Delight, escorted by a band of nymphs, and supplied and provided with the five kinds of heavenly sensual stimulation. On that occasion she spoke this verse:

> Pali: “Bhūtapubbaṁ, bhikkhave, aññatarā tāvatiṁsakāyikā devatā nandane vane accharāsaṅghaparivutā dibbehi pañcahi kāmaguṇehi samappitā samaṅgībhūtā paricārayamānā tāyaṁ velāyaṁ imaṁ gāthaṁ abhāsi:

[¶4] ‘They don’t know pleasure
who don’t see the Garden of Delight!
It’s the abode of lordly gods,
the glorious host of Thirty!’

> Pali: ‘Na te sukhaṁ pajānanti,
ye na passanti nandanaṁ;
Āvāsaṁ naradevānaṁ,
tidasānaṁ yasassinan’ti.

[¶5] When they had spoken, another deity replied with this verse:

> Pali: Evaṁ vutte, bhikkhave, aññatarā devatā taṁ devataṁ gāthāya paccabhāsi:

[¶6] ‘Fool, don’t you understand
the saying of the perfected ones:
All conditions are impermanent,
their nature is to rise and fall;
having arisen, they cease;
their settling is such bliss.’”

> Pali: ‘Na tvaṁ bāle pajānāsi,
yathā arahataṁ vaco;
Aniccā sabbasaṅkhārā,
uppādavayadhammino;
Uppajjitvā nirujjhanti,
tesaṁ vūpasamo sukho’”ti.

[¶7] SN 1.12 · Delight

> Pali: SN 1.12 · Nandatisutta

[¶8] At Sāvatthī.

> Pali: Sāvatthinidānaṁ.

[¶9] Standing to one side, that deity spoke this verse in the Buddha’s presence:

> Pali: Ekamantaṁ ṭhitā kho sā devatā bhagavato santike imaṁ gāthaṁ abhāsi:

[¶10] “Children bring you delight!
Cattle also bring you delight!
For attachments are a man’s delight;
without attachments there’s no delight.”

> Pali: “Nandati puttehi puttimā,
Gomā gohi tatheva nandati;
Upadhīhi narassa nandanā,
Na hi so nandati yo nirūpadhī”ti.

[¶11] “Children bring you sorrow.
Cattle also bring you sorrow.
For attachments are a man’s sorrow;
without attachments there are no sorrows.”

> Pali: “Socati puttehi puttimā,
Gomā gohi tatheva socati;
Upadhīhi narassa socanā,
Na hi so socati yo nirūpadhī”ti.

[¶12] SN 1.13 · There’s Nothing Like a Child

> Pali: SN 1.13 · Natthiputtasamasutta

[¶13] At Sāvatthī.

> Pali: Sāvatthinidānaṁ.

[¶14] Standing to one side, that deity spoke this verse in the Buddha’s presence:

> Pali: Ekamantaṁ ṭhitā kho sā devatā bhagavato santike imaṁ gāthaṁ abhāsi:

[¶15] “There’s no fondness like that for a child,
no wealth equal to cattle,
no light like that of the sun,
and of streams the ocean is paramount.”

> Pali: “Natthi puttasamaṁ pemaṁ,
natthi gosamitaṁ dhanaṁ;
Natthi sūriyasamā ābhā,
samuddaparamā sarā”ti.

[¶16] “There’s no fondness like that for oneself,
no wealth equal to grain,
no light like that of wisdom,
and of streams the rain is paramount.”

> Pali: “Natthi attasamaṁ pemaṁ,
natthi dhaññasamaṁ dhanaṁ;
Natthi paññāsamā ābhā,
vuṭṭhi ve paramā sarā”ti.

[¶17] SN 1.14 · Aristocrats

> Pali: SN 1.14 · Khattiyasutta

[¶18] “An aristocrat is the best of bipeds,
an ox is the best of quadrupeds,
a maiden is the best of wives,
and a first-born the best of sons.”

> Pali: “Khattiyo dvipadaṁ seṭṭho,
balībaddo catuppadaṁ;
Komārī seṭṭhā bhariyānaṁ,
yo ca puttāna pubbajo”ti.

[¶19] “A Buddha is the best of bipeds,
a thoroughbred, the best of quadrupeds,
a good listener is the best of wives,
and the best of sons is loyal.”

> Pali: “Sambuddho dvipadaṁ seṭṭho,
ājānīyo catuppadaṁ;
Sussūsā seṭṭhā bhariyānaṁ,
yo ca puttānamassavo”ti.

[¶20] SN 1.15 · Resounding

> Pali: SN 1.15 · Saṇamānasutta

[¶21] “In the still of high noon,
when the birds have settled down,
the mighty forest itself resounds—
that strikes me as so scary!”

> Pali: “Ṭhite majjhanhike kāle,
sannisīvesu pakkhisu;
Saṇateva brahāraññaṁ,
taṁ bhayaṁ paṭibhāti man”ti.

[¶22] “In the still of high noon,
when the birds have settled down,
the mighty forest itself resounds—
that strikes me as so delightful!”

> Pali: “Ṭhite majjhanhike kāle,
sannisīvesu pakkhisu;
Saṇateva brahāraññaṁ,
sā rati paṭibhāti man”ti.

[¶23] SN 1.16 · Sleepiness and Sloth

> Pali: SN 1.16 · Niddātandīsutta

[¶24] “Sleepiness, sloth, and yawning,
discontent, and grogginess after eating:
because of this the noble path
doesn’t shine for creatures here.”

> Pali: “Niddā tandī vijambhitā,
Aratī bhattasammado;
Etena nappakāsati,
Ariyamaggo idha pāṇinan”ti.

[¶25] “Sleepiness, sloth, and yawning,
discontent, and grogginess after eating:
when this is energetically fended off,
the noble path is purified.”

> Pali: “Niddaṁ tandiṁ vijambhitaṁ,
Aratiṁ bhattasammadaṁ;
Vīriyena naṁ paṇāmetvā,
Ariyamaggo visujjhatī”ti.

[¶26] SN 1.17 · Hard to Do

> Pali: SN 1.17 · Dukkarasutta

[¶27] “Hard to do, hard to endure,
is the ascetic life for the inept,
for it has many narrow passes
where the fool founders.”

> Pali: “Dukkaraṁ duttitikkhañca,
abyattena ca sāmaññaṁ;
Bahūhi tattha sambādhā,
yattha bālo visīdatī”ti.

[¶28] “How many days could an ascetic live
without controlling the mind?
They’d founder with each step,
under the sway of thoughts.

> Pali: “Katihaṁ careyya sāmaññaṁ,
cittañce na nivāraye;
Pade pade visīdeyya,
saṅkappānaṁ vasānugoti.

[¶29] A mendicant should collect their thoughts
as a tortoise draws its limbs into its shell.
Independent, not disturbing others,
quenched: they wouldn’t blame anyone.”

> Pali: Kummova aṅgāni sake kapāle,
Samodahaṁ bhikkhu manovitakke;
Anissito aññamaheṭhayāno,
Parinibbuto nūpavadeyya kañcī”ti.

[¶30] SN 1.18 · Conscience

> Pali: SN 1.18 · Hirīsutta

[¶31] “Can a person constrained by conscience
be found in the world,
who is cognizant of blame,
like a fine horse of the whip?”

> Pali: “Hirīnisedho puriso,
koci lokasmiṁ vijjati;
Yo nindaṁ apabodhati,
asso bhadro kasāmivā”ti.

[¶32] “Few are those constrained by conscience,
who live always mindful.
Having reached the end of suffering,
smoothly they walk in the rough.”

> Pali: “Hirīnisedhā tanuyā,
ye caranti sadā satā;
Antaṁ dukkhassa pappuyya,
caranti visame saman”ti.

[¶33] SN 1.19 · Little Hut

> Pali: SN 1.19 · Kuṭikāsutta

[¶34] “Don’t you have a little hut?
Don’t you have a little nest?
Don’t you have any networks?
Aren’t you free of shackles?”

> Pali: “Kacci te kuṭikā natthi,
kacci natthi kulāvakā;
Kacci santānakā natthi,
kacci muttosi bandhanā”ti.

[¶35] “Indeed I have no little hut.
Indeed I have no little nest.
Indeed I have no networks.
Indeed I’m free from shackles.”

> Pali: “Taggha me kuṭikā natthi,
taggha natthi kulāvakā;
Taggha santānakā natthi,
taggha muttomhi bandhanā”ti.

[¶36] “What do you think I call your little hut?
What do I call your little nest?
What do I call your network?
And what do I call your shackle?”

> Pali: “Kintāhaṁ kuṭikaṁ brūmi,
kiṁ te brūmi kulāvakaṁ;
Kiṁ te santānakaṁ brūmi,
kintāhaṁ brūmi bandhanan”ti.

[¶37] “You call mother a little hut;
and wife a little nest.
You call children a network,
and you call my craving a shackle.”

> Pali: “Mātaraṁ kuṭikaṁ brūsi,
bhariyaṁ brūsi kulāvakaṁ;
Putte santānake brūsi,
taṇhaṁ me brūsi bandhanan”ti.

[¶38] “It’s good you have no little hut!
It’s good you have no little nest!
It’s good you have no networks!
And good that you’re free from shackles.”

> Pali: “Sāhu te kuṭikā natthi,
sāhu natthi kulāvakā;
Sāhu santānakā natthi,
sāhu muttosi bandhanā”ti.

[¶39] SN 1.20 · With Samiddhi

> Pali: SN 1.20 · Samiddhisutta

[¶40] So I have heard. At one time the Buddha was staying near Rājagaha in the Hot Springs Monastery.

> Pali: Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā rājagahe viharati tapodārāme.

[¶41] Then Venerable Samiddhi rose at the crack of dawn and went to the hot springs to bathe. When he had bathed and emerged from the water he stood in one robe drying his limbs.

> Pali: Atha kho āyasmā samiddhi rattiyā paccūsasamayaṁ paccuṭṭhāya yena tapodā tenupasaṅkami gattāni parisiñcituṁ. Tapode gattāni parisiñcitvā paccuttaritvā ekacīvaro aṭṭhāsi gattāni pubbāpayamāno.

[¶42] Then, late at night, a glorious deity, lighting up the entire hot springs, went up to Samiddhi, and, standing in the air, addressed him in verse:

> Pali: Atha kho aññatarā devatā abhikkantāya rattiyā abhikkantavaṇṇā kevalakappaṁ tapodaṁ obhāsetvā yena āyasmā samiddhi tenupasaṅkami; upasaṅkamitvā vehāsaṁ ṭhitā āyasmantaṁ samiddhiṁ gāthāya ajjhabhāsi:

[¶43] “Mendicant, you seek alms before you eat;
you don’t seek alms after eating.
But you should eat first, then seek alms:
don’t let the time pass you by.”

> Pali: “Abhutvā bhikkhasi bhikkhu,
na hi bhutvāna bhikkhasi;
Bhutvāna bhikkhu bhikkhassu,
mā taṁ kālo upaccagā”ti.

[¶44] “I actually don’t know the time;
it’s hidden and unseen.
That’s why I seek alms before eating,
so that the time may not pass me by!”

> Pali: “Kālaṁ vohaṁ na jānāmi,
channo kālo na dissati;
Tasmā abhutvā bhikkhāmi,
mā maṁ kālo upaccagā”ti.

[¶45] Then that deity landed on the ground and said to Samiddhi, “You’ve gone forth while young, mendicant. With pristine black hair, you’re blessed with youth, in the prime of life, and you’ve never flirted with sensual pleasures. Enjoy human sensual pleasures! Don’t give up what is apparent in the present to chase after what takes effect over time.”

> Pali: Atha kho sā devatā pathaviyaṁ patiṭṭhahitvā āyasmantaṁ samiddhiṁ etadavoca: “daharo tvaṁ, bhikkhu, pabbajito susu kāḷakeso, bhadrena yobbanena samannāgato, paṭhamena vayasā, anikkīḷitāvī kāmesu. Bhuñja, bhikkhu, mānusake kāme; mā sandiṭṭhikaṁ hitvā kālikaṁ anudhāvī”ti.

[¶46] “I’m not, respectable sir. I’m giving up what takes effect over time to chase after what is apparent in the present. For the Buddha has said that sensual pleasures take effect over time, with much suffering and distress, and they’re all the more full of drawbacks. But this teaching is apparent in the present life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves.”

> Pali: “Na khvāhaṁ, āvuso, sandiṭṭhikaṁ hitvā kālikaṁ anudhāvāmi. Kālikañca khvāhaṁ, āvuso, hitvā sandiṭṭhikaṁ anudhāvāmi. Kālikā hi, āvuso, kāmā vuttā bhagavatā bahudukkhā bahupāyāsā; ādīnavo ettha bhiyyo. Sandiṭṭhiko ayaṁ dhammo akāliko ehipassiko opaneyyiko paccattaṁ veditabbo viññūhī”ti.

[¶47] “But in what way, mendicant, has the Buddha said that sensual pleasures take effect over time, with much suffering and distress, and they’re all the more full of drawbacks? And how is this teaching apparent in the present life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves?”

> Pali: “Kathañca, bhikkhu, kālikā kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo? Kathaṁ sandiṭṭhiko ayaṁ dhammo akāliko ehipassiko opaneyyiko paccattaṁ veditabbo viññūhī”ti?

[¶48] “I’m junior, respectable sir, recently gone forth, newly come to this teaching and training. I’m not able to explain this in detail. But he, that Blessed One, the perfected one, the fully awakened Buddha, is staying near Rājagaha in the Hot Springs Monastery. You should approach him and ask about this matter. And you should remember it in line with the Buddha’s answer.”

> Pali: “Ahaṁ kho, āvuso, navo acirapabbajito adhunāgato imaṁ dhammavinayaṁ. Na tāhaṁ sakkomi vitthārena ācikkhituṁ. Ayaṁ so bhagavā arahaṁ sammāsambuddho rājagahe viharati tapodārāme. Taṁ bhagavantaṁ upasaṅkamitvā etamatthaṁ puccha. Yathā te bhagavā byākaroti tathā naṁ dhāreyyāsī”ti.

[¶49] “It’s not easy for us to approach the Buddha, as he is surrounded by other illustrious deities. If you go to the Buddha and ask him about this matter, we’ll come along and listen to the teaching.”

> Pali: “Na kho, bhikkhu, sukaro so bhagavā amhehi upasaṅkamituṁ, aññāhi mahesakkhāhi devatāhi parivuto. Sace kho tvaṁ, bhikkhu, taṁ bhagavantaṁ upasaṅkamitvā etamatthaṁ puccheyyāsi, mayampi āgaccheyyāma dhammassavanāyā”ti.

[¶50] “Yes, reverend,” Venerable Samiddhi replied. He went to the Buddha, bowed, sat down to one side, and told him what had happened. Then he added:

> Pali: “Evamāvuso”ti kho āyasmā samiddhi tassā devatāya paṭissutvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā samiddhi bhagavantaṁ etadavoca:

[¶51] > Pali: “Idhāhaṁ, bhante, rattiyā paccūsasamayaṁ paccuṭṭhāya yena tapodā tenupasaṅkamiṁ gattāni parisiñcituṁ. Tapode gattāni parisiñcitvā paccuttaritvā ekacīvaro aṭṭhāsiṁ gattāni pubbāpayamāno. Atha kho, bhante, aññatarā devatā abhikkantāya rattiyā abhikkantavaṇṇā kevalakappaṁ tapodaṁ obhāsetvā yenāhaṁ tenupasaṅkami; upasaṅkamitvā vehāsaṁ ṭhitā imāya gāthāya ajjhabhāsi:

[¶52] > Pali: ‘Abhutvā bhikkhasi bhikkhu,
na hi bhutvāna bhikkhasi;
Bhutvāna bhikkhu bhikkhassu,
mā taṁ kālo upaccagā’ti.

[¶53] > Pali: Evaṁ vutte, ahaṁ, bhante, taṁ devataṁ gāthāya paccabhāsiṁ:

[¶54] > Pali: ‘Kālaṁ vohaṁ na jānāmi,
channo kālo na dissati;
Tasmā abhutvā bhikkhāmi,
mā maṁ kālo upaccagā’ti.

[¶55] > Pali: Atha kho, bhante, sā devatā pathaviyaṁ patiṭṭhahitvā maṁ etadavoca: ‘daharo tvaṁ, bhikkhu, pabbajito susu kāḷakeso, bhadrena yobbanena samannāgato, paṭhamena vayasā, anikkīḷitāvī kāmesu. Bhuñja, bhikkhu, mānusake kāme; mā sandiṭṭhikaṁ hitvā kālikaṁ anudhāvī’ti.

[¶56] > Pali: Evaṁ vuttāhaṁ, bhante, taṁ devataṁ etadavocaṁ: ‘na khvāhaṁ, āvuso, sandiṭṭhikaṁ hitvā kālikaṁ anudhāvāmi; kālikañca khvāhaṁ, āvuso, hitvā sandiṭṭhikaṁ anudhāvāmi. Kālikā hi, āvuso, kāmā vuttā bhagavatā bahudukkhā bahupāyāsā; ādīnavo ettha bhiyyo. Sandiṭṭhiko ayaṁ dhammo akāliko ehipassiko opaneyyiko paccattaṁ veditabbo viññūhī’ti.

[¶57] > Pali: Evaṁ vutte, bhante, sā devatā maṁ etadavoca: ‘kathañca, bhikkhu, kālikā kāmā vuttā bhagavatā bahudukkhā bahupāyāsā; ādīnavo ettha bhiyyo? Kathaṁ sandiṭṭhiko ayaṁ dhammo akāliko ehipassiko opaneyyiko paccattaṁ veditabbo viññūhī’ti?

[¶58] > Pali: Evaṁ vuttāhaṁ, bhante, taṁ devataṁ etadavocaṁ: ‘ahaṁ kho, āvuso, navo acirapabbajito adhunāgato imaṁ dhammavinayaṁ, na tāhaṁ sakkomi vitthārena ācikkhituṁ. Ayaṁ so bhagavā arahaṁ sammāsambuddho rājagahe viharati tapodārāme. Taṁ bhagavantaṁ upasaṅkamitvā etamatthaṁ puccha. Yathā te bhagavā byākaroti tathā naṁ dhāreyyāsī’ti.

[¶59] “Sir, if that deity spoke the truth, he’ll be close by.”

> Pali: Evaṁ vutte, bhante, sā devatā maṁ etadavoca: ‘na kho, bhikkhu, sukaro so bhagavā amhehi upasaṅkamituṁ, aññāhi mahesakkhāhi devatāhi parivuto. Sace kho tvaṁ, bhikkhu, taṁ bhagavantaṁ upasaṅkamitvā etamatthaṁ puccheyyāsi, mayampi āgaccheyyāma dhammassavanāyā’ti. Sace, bhante, tassā devatāya saccaṁ vacanaṁ, idheva sā devatā avidūre”ti.

[¶60] When he had spoken, that deity said to Samiddhi, “Ask, mendicant, ask! For I have arrived.”

> Pali: Evaṁ vutte, sā devatā āyasmantaṁ samiddhiṁ etadavoca: “puccha, bhikkhu, puccha, bhikkhu, yamahaṁ anuppattā”ti.

[¶61] Then the Buddha addressed the deity in verse:

> Pali: Atha kho bhagavā taṁ devataṁ gāthāhi ajjhabhāsi:

[¶62] “Sentient beings who perceive the communicable,
become established in the communicable.
Not understanding the communicable,
they fall under the yoke of Death.

> Pali: “Akkheyyasaññino sattā,
akkheyyasmiṁ patiṭṭhitā;
Akkheyyaṁ apariññāya,
yogamāyanti maccuno.

[¶63] But having fully understood the communicable,
they don’t conceive a communicator,
for they have nothing
by which they might be described.

> Pali: Akkheyyañca pariññāya,
Akkhātāraṁ na maññati;
Tañhi tassa na hotīti,
Yena naṁ vajjā na tassa atthi;

[¶64] Tell me if you understand, spirit.”

> Pali: Sace vijānāsi vadehi yakkhā”ti.

[¶65] “I don’t understand the detailed meaning of the Buddha’s brief statement. Please teach me this matter so I can understand the detailed meaning.”

> Pali: “Na khvāhaṁ, bhante, imassa bhagavatā saṅkhittena bhāsitassa vitthārena atthaṁ ājānāmi. Sādhu me, bhante, bhagavā tathā bhāsatu yathāhaṁ imassa bhagavatā saṅkhittena bhāsitassa vitthārena atthaṁ jāneyyan”ti.

[¶66] “If you think that ‘I’m equal,
special, or worse’, you’ll dispute about that.
Unwavering in the face of the three discriminations,
they have no thought, ‘I’m equal or special’.

> Pali: “Samo visesī uda vā nihīno,
Yo maññatī so vivadetha tena;
Tīsu vidhāsu avikampamāno,
Samo visesīti na tassa hoti;

[¶67] Tell me if you understand, spirit.”

> Pali: Sace vijānāsi vadehi yakkhā”ti.

[¶68] “I don’t understand the detailed meaning of the Buddha’s brief statement. Please teach me this matter so I can understand the detailed meaning.”

> Pali: “Imassapi khvāhaṁ, bhante, bhagavatā saṅkhittena bhāsitassa na vitthārena atthaṁ ājānāmi. Sādhu me, bhante, bhagavā tathā bhāsatu yathāhaṁ imassa bhagavatā saṅkhittena bhāsitassa vitthārena atthaṁ jāneyyan”ti.

[¶69] “They gave up judgment without falling into conceit;
craving for name and form was cut off right here.
They cut the ties, untroubled, <j>with no need for hope.
Though gods and humans search for them
in this life or the next, they never find them,
not in heaven nor in any abode.

> Pali: “Pahāsi saṅkhaṁ na vimānamajjhagā,
Acchecchi taṇhaṁ idha nāmarūpe;
Taṁ chinnaganthaṁ anighaṁ nirāsaṁ,
Pariyesamānā nājjhagamuṁ;
Devā manussā idha vā huraṁ vā,
Saggesu vā sabbanivesanesu.

[¶70] Tell me if you understand, spirit.”

> Pali: Sace vijānāsi vadehi yakkhā”ti.

[¶71] “This is how I understand the detailed meaning of the Buddha’s brief statement:

> Pali: “Imassa khvāhaṁ, bhante, bhagavatā saṅkhittena bhāsitassa evaṁ vitthārena atthaṁ ājānāmi—

[¶72] You should never do anything bad
by speech or mind or body in all the world.
Having given up sensual pleasures, <j>mindful and aware,
you shouldn’t keep doing <j>what’s painful and pointless.”

> Pali: Pāpaṁ na kayirā vacasā manasā,
Kāyena vā kiñcana sabbaloke;
Kāme pahāya satimā sampajāno,
Dukkhaṁ na sevetha anatthasaṁhitan”ti.

[¶73] > Pali: Nandanavaggo dutiyo.

[¶74] > Pali: Tassuddānaṁ

[¶75] > Pali: Nandanā nandati ceva,
Natthiputtasamena ca;
Khattiyo saṇamāno ca,
Niddātandī ca dukkaraṁ;
Hirī kuṭikā navamo,
Dasamo vutto samiddhināti.

## 3. A Sword · SN 1.21–1.30

Source: https://scriptura.si/works/pali-samyutta-nikaya-1/3/ · cite a paragraph as https://scriptura.si/works/pali-samyutta-nikaya-1/3/#p-N

[¶0] SN 1.21 · A Sword

> Pali: SN 1.21 · Sattisutta

[¶1] At Sāvatthī.

> Pali: Sāvatthinidānaṁ.

[¶2] Standing to one side, that deity spoke this verse in the Buddha’s presence:

> Pali: Ekamantaṁ ṭhitā kho sā devatā bhagavato santike imaṁ gāthaṁ abhāsi:

[¶3] “Like they’re struck by a sword,
like their head was on fire,
a mendicant, mindful, should go forth,
to give up sensual desire.”

> Pali: “Sattiyā viya omaṭṭho,
ḍayhamānova matthake;
Kāmarāgappahānāya,
sato bhikkhu paribbaje”ti.

[¶4] “Like they’re struck by a sword,
like their head was on fire,
a mendicant, mindful, should go forth,
to give up substantialist view.”

> Pali: “Sattiyā viya omaṭṭho,
ḍayhamānova matthake;
Sakkāyadiṭṭhippahānāya,
sato bhikkhu paribbaje”ti.

[¶5] SN 1.22 · Impact

> Pali: SN 1.22 · Phusatisutta

[¶6] “It doesn’t impact one who doesn’t impact others.
It impacts one because they impact others.
That’s why it impacts one who impacts,
who wrongs one who’s done no wrong.”

> Pali: “Nāphusantaṁ phusati ca,
phusantañca tato phuse;
Tasmā phusantaṁ phusati,
appaduṭṭhapadosinan”ti.

[¶7] “Whoever wrongs a man who has done no wrong,
a pure man who has not a blemish,
the evil backfires on the fool,
like fine dust thrown upwind.”

> Pali: “Yo appaduṭṭhassa narassa dussati,
Suddhassa posassa anaṅgaṇassa;
Tameva bālaṁ pacceti pāpaṁ,
Sukhumo rajo paṭivātaṁva khitto”ti.

[¶8] SN 1.23 · A Tangle

> Pali: SN 1.23 · Jaṭāsutta

[¶9] “Tangled within, tangled without:
these people are tangled in tangles.
I ask you this, Gotama:
who can untangle this tangle?”

> Pali: “Antojaṭā bahijaṭā,
Jaṭāya jaṭitā pajā;
Taṁ taṁ gotama pucchāmi,
Ko imaṁ vijaṭaye jaṭan”ti.

[¶10] “A wise person grounded in ethics,
developing the mind and wisdom,
a keen and alert mendicant—
they can untangle this tangle.

> Pali: “Sīle patiṭṭhāya naro sapañño,
Cittaṁ paññañca bhāvayaṁ;
Ātāpī nipako bhikkhu,
So imaṁ vijaṭaye jaṭaṁ.

[¶11] Those in whom greed, hate, and ignorance
have faded away;
the perfected ones with defilements ended—
they have untangled the tangle.

> Pali: Yesaṁ rāgo ca doso ca,
avijjā ca virājitā;
Khīṇāsavā arahanto,
tesaṁ vijaṭitā jaṭā.

[¶12] And where name and form
cease with no residue left behind;
and impingement and perception of form:
it’s here this tangle is cut.”

> Pali: Yattha nāmañca rūpañca,
asesaṁ uparujjhati;
Paṭighaṁ rūpasaññā ca,
etthesā chijjate jaṭā”ti.

[¶13] SN 1.24 · Shielding the Mind

> Pali: SN 1.24 · Manonivāraṇasutta

[¶14] “Whatever you’ve shielded the mind from
can’t cause you suffering.
So you should shield the mind from everything,
then you’re freed from all suffering.”

> Pali: “Yato yato mano nivāraye,
Na dukkhameti naṁ tato tato;
Sa sabbato mano nivāraye,
Sa sabbato dukkhā pamuccatī”ti.

[¶15] “You need not shield the mind from everything,
nor has the mind gained self-control.
The mind need only be shielded
from where the bad things come.”

> Pali: “Na sabbato mano nivāraye,
Na mano saṁyatattamāgataṁ;
Yato yato ca pāpakaṁ,
Tato tato mano nivāraye”ti.

[¶16] SN 1.25 · A Perfected One

> Pali: SN 1.25 · Arahantasutta

[¶17] “When a mendicant is perfected, well-versed,
with defilements ended, bearing the final body:
would they say, ‘I speak’,
or even ‘they speak to me’?”

> Pali: “Yo hoti bhikkhu arahaṁ katāvī,
Khīṇāsavo antimadehadhārī;
Ahaṁ vadāmītipi so vadeyya,
Mamaṁ vadantītipi so vadeyyā”ti.

[¶18] “When a mendicant is perfected, well-versed,
with defilements ended, bearing the final body:
they would say, ‘I speak’,
and also ‘they speak to me’.
Skillful, understanding the world’s labels,
they’d use these terms as mere expressions.”

> Pali: “Yo hoti bhikkhu arahaṁ katāvī,
Khīṇāsavo antimadehadhārī;
Ahaṁ vadāmītipi so vadeyya,
Mamaṁ vadantītipi so vadeyya;
Loke samaññaṁ kusalo viditvā,
Vohāramattena so vohareyyā”ti.

[¶19] “When a mendicant is perfected, well-versed,
with defilements ended, bearing the final body:
is such a mendicant drawing close to conceit
if they’d say, ‘I speak’,
or even ‘they speak to me’?”

> Pali: “Yo hoti bhikkhu arahaṁ katāvī,
Khīṇāsavo antimadehadhārī;
Mānaṁ nu kho so upagamma bhikkhu,
Ahaṁ vadāmītipi so vadeyya;
Mamaṁ vadantītipi so vadeyyā”ti.

[¶20] “Someone who has given up conceit has no ties,
the ties of conceit are all dissipated.
Though that intelligent person <j>has passed beyond conceiving,
they’d still say, ‘I speak’,

> Pali: “Pahīnamānassa na santi ganthā,
Vidhūpitā mānaganthassa sabbe;
Sa vītivatto maññataṁ sumedho,
Ahaṁ vadāmītipi so vadeyya.

[¶21] and also ‘they speak to me’.
Skillful, understanding the world’s labels,
they’d use these terms as mere expressions.”

> Pali: Mamaṁ vadantītipi so vadeyya,
Loke samaññaṁ kusalo viditvā;
Vohāramattena so vohareyyā”ti.

[¶22] SN 1.26 · Lamps

> Pali: SN 1.26 · Pajjotasutta

[¶23] “How many lamps are there
that light up the world?
We’ve come to ask the worthy sir:
how are we to understand this?”

> Pali: “Kati lokasmiṁ pajjotā,
Tehi loko pakāsati;
Bhagavantaṁ puṭṭhumāgamma,
Kathaṁ jānemu taṁ mayan”ti.

[¶24] “There are four lamps in the world,
a fifth is not found.
The sun blazes by day,
the moon radiates at night,

> Pali: “Cattāro loke pajjotā,
pañcamettha na vijjati;
Divā tapati ādicco,
rattimābhāti candimā.

[¶25] while a fire illuminates both
by day and by night.
But a Buddha is the best of blazes:
this is the supreme radiance.”

> Pali: Atha aggi divārattiṁ,
tattha tattha pakāsati;
Sambuddho tapataṁ seṭṭho,
esā ābhā anuttarā”ti.

[¶26] SN 1.27 · Streams

> Pali: SN 1.27 · Sarasutta

[¶27] “From where do streams recoil?
Where does the cycle spin no more?
Where does name and form
cease with no residue left behind?”

> Pali: “Kuto sarā nivattanti,
kattha vaṭṭaṁ na vattati;
Kattha nāmañca rūpañca,
asesaṁ uparujjhatī”ti.

[¶28] “Where water and earth,
fire and air have no footing—

> Pali: “Yattha āpo ca pathavī,
tejo vāyo na gādhati;

[¶29] from here the streams recoil;
here the cycle spins no more;
here name and form
cease with no residue left behind.”

> Pali: Ato sarā nivattanti,
ettha vaṭṭaṁ na vattati;
Ettha nāmañca rūpañca,
asesaṁ uparujjhatī”ti.

[¶30] SN 1.28 · Affluent

> Pali: SN 1.28 · Mahaddhanasutta

[¶31] “The affluent and the wealthy,
even the aristocrats who rule the land,
are jealous of each other,
insatiable in sensual pleasures.

> Pali: “Mahaddhanā mahābhogā,
raṭṭhavantopi khattiyā;
Aññamaññābhigijjhanti,
kāmesu analaṅkatā.

[¶32] Among those of such an avid nature,
flowing along the stream of lives,
who here has given up craving?
Who in the world is not avid?”

> Pali: Tesu ussukkajātesu,
bhavasotānusārisu;
Kedha taṇhaṁ pajahiṁsu,
ke lokasmiṁ anussukā”ti.

[¶33] “Having given up their home, their child, their cattle,
and all that they love, they went forth.
Having given up desire and hate,
having dispelled ignorance,
the perfected ones with defilements ended—
they in the world are not avid.”

> Pali: “Hitvā agāraṁ pabbajitā,
hitvā puttaṁ pasuṁ piyaṁ;
Hitvā rāgañca dosañca,
avijjañca virājiya;
Khīṇāsavā arahanto,
te lokasmiṁ anussukā”ti.

[¶34] SN 1.29 · Four Wheels

> Pali: SN 1.29 · Catucakkasutta

[¶35] “Four are its wheels, and nine its doors;
it’s stuffed full, bound with greed,
and born from a bog.
Great hero, how will I keep going?”

> Pali: “Catucakkaṁ navadvāraṁ,
puṇṇaṁ lobhena saṁyutaṁ;
Paṅkajātaṁ mahāvīra,
kathaṁ yātrā bhavissatī”ti.

[¶36] “Having cut the strap and harness—
the wicked desire and greed—
and having plucked out craving, root and all:
that’s how you will keep going.”

> Pali: “Chetvā naddhiṁ varattañca,
icchā lobhañca pāpakaṁ;
Samūlaṁ taṇhamabbuyha,
evaṁ yātrā bhavissatī”ti.

[¶37] SN 1.30 · Antelope Calves

> Pali: SN 1.30 · Eṇijaṅghasutta

[¶38] “O hero so lean, with antelope calves,
not greedy, eating little,
a giant, wandering alone like a lion,
you’re not concerned for sensual pleasures.
We’ve come to ask a question:
How is one released from all suffering?”

> Pali: “Eṇijaṅghaṁ kisaṁ vīraṁ,
appāhāraṁ alolupaṁ;
Sīhaṁvekacaraṁ nāgaṁ,
kāmesu anapekkhinaṁ;
Upasaṅkamma pucchāma,
kathaṁ dukkhā pamuccatī”ti.

[¶39] “The world has five kinds of sensual stimulation,
and the mind is said to be the sixth.
When you’ve discarded desire for these,
you’re released from all suffering.”

> Pali: “Pañca kāmaguṇā loke,
manochaṭṭhā paveditā;
Ettha chandaṁ virājetvā,
evaṁ dukkhā pamuccatī”ti.

[¶40] > Pali: Sattivaggo tatiyo.

[¶41] > Pali: Tassuddānaṁ

[¶42] > Pali: Sattiyā phusati ceva,
jaṭā manonivāraṇā;
Arahantena pajjoto,
sarā mahaddhanena ca;
Catucakkena navamaṁ,
eṇijaṅghena te dasāti.

## 4. The Host of a Hundred Felicities · SN 1.31–1.40

Source: https://scriptura.si/works/pali-samyutta-nikaya-1/4/ · cite a paragraph as https://scriptura.si/works/pali-samyutta-nikaya-1/4/#p-N

[¶0] SN 1.31 · Virtuous

> Pali: SN 1.31 · Sabbhisutta

[¶1] So I have heard. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.

> Pali: Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme.

[¶2] Then, late at night, several glorious deities of the host of a hundred felicities, lighting up the entire Jeta’s Grove, went up to the Buddha, bowed, and stood to one side. Standing to one side, one deity spoke this verse in the Buddha’s presence:

> Pali: Atha kho sambahulā satullapakāyikā devatāyo abhikkantāya rattiyā abhikkantavaṇṇā kevalakappaṁ jetavanaṁ obhāsetvā yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ aṭṭhaṁsu. Ekamantaṁ ṭhitā kho ekā devatā bhagavato santike imaṁ gāthaṁ abhāsi:

[¶3] “Associate only with the virtuous!
Try to get close to the virtuous!
Understanding the true teaching of the good,
things get better, not worse.”

> Pali: “Sabbhireva samāsetha,
sabbhi kubbetha santhavaṁ;
Sataṁ saddhammamaññāya,
seyyo hoti na pāpiyo”ti.

[¶4] Then another deity spoke this verse in the Buddha’s presence:

> Pali: Atha kho aparā devatā bhagavato santike imaṁ gāthaṁ abhāsi:

[¶5] “Associate only with the virtuous!
Try to get close to the virtuous!
Understanding the true teaching of the good,
wisdom is gained—but not from anyone else.”

> Pali: “Sabbhireva samāsetha,
sabbhi kubbetha santhavaṁ;
Sataṁ saddhammamaññāya,
paññā labbhati nāññato”ti.

[¶6] Then another deity spoke this verse in the Buddha’s presence:

> Pali: Atha kho aparā devatā bhagavato santike imaṁ gāthaṁ abhāsi:

[¶7] “Associate only with the virtuous!
Try to get close to the virtuous!
Understanding the true teaching of the good,
you grieve not among the grieving.”

> Pali: “Sabbhireva samāsetha,
sabbhi kubbetha santhavaṁ;
Sataṁ saddhammamaññāya,
sokamajjhe na socatī”ti.

[¶8] Then another deity spoke this verse in the Buddha’s presence:

> Pali: Atha kho aparā devatā bhagavato santike imaṁ gāthaṁ abhāsi:

[¶9] “Associate only with the virtuous!
Try to get close to the virtuous!
Understanding the true teaching of the good,
you dazzle among your relatives.”

> Pali: “Sabbhireva samāsetha,
sabbhi kubbetha santhavaṁ;
Sataṁ saddhammamaññāya,
ñātimajjhe virocatī”ti.

[¶10] Then another deity spoke this verse in the Buddha’s presence:

> Pali: Atha kho aparā devatā bhagavato santike imaṁ gāthaṁ abhāsi:

[¶11] “Associate only with the virtuous!
Try to get close to the virtuous!
Understanding the true teaching of the good,
sentient beings go to a good place.”

> Pali: “Sabbhireva samāsetha,
sabbhi kubbetha santhavaṁ;
Sataṁ saddhammamaññāya,
sattā gacchanti suggatin”ti.

[¶12] Then another deity spoke this verse in the Buddha’s presence:

> Pali: Atha kho aparā devatā bhagavato santike imaṁ gāthaṁ abhāsi:

[¶13] “Associate only with the virtuous!
Try to get close to the virtuous!
Understanding the true teaching of the good,
sentient beings live happily.”

> Pali: “Sabbhireva samāsetha,
sabbhi kubbetha santhavaṁ;
Sataṁ saddhammamaññāya,
sattā tiṭṭhanti sātatan”ti.

[¶14] Then another deity said to the Buddha, “Sir, who has spoken well?”

> Pali: Atha kho aparā devatā bhagavantaṁ etadavoca: “kassa nu kho, bhagavā, subhāsitan”ti?

[¶15] “You’ve all spoken well in your own way. However, listen to me also:

> Pali: “Sabbāsaṁ vo subhāsitaṁ pariyāyena, api ca mamapi suṇātha—

[¶16] Associate only with the virtuous!
Try to get close to the virtuous!
Understanding the true teaching of the good,
you’re released from all suffering.”

> Pali: Sabbhireva samāsetha,
sabbhi kubbetha santhavaṁ;
Sataṁ saddhammamaññāya,
sabbadukkhā pamuccatī”ti.

[¶17] That is what the Buddha said. Delighted, those deities bowed and respectfully circled the Buddha, keeping him on their right, before vanishing right there.

> Pali: Idamavoca bhagavā. Attamanā tā devatāyo bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā tatthevantaradhāyiṁsūti.

[¶18] SN 1.32 · Stinginess

> Pali: SN 1.32 · Maccharisutta

[¶19] At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.

> Pali: Ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme.

[¶20] Then, late at night, several glorious deities of the host of a hundred felicities, lighting up the entire Jeta’s Grove, went up to the Buddha, bowed, and stood to one side. Standing to one side, one deity spoke this verse in the Buddha’s presence:

> Pali: Atha kho sambahulā satullapakāyikā devatāyo abhikkantāya rattiyā abhikkantavaṇṇā kevalakappaṁ jetavanaṁ obhāsetvā yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ aṭṭhaṁsu. Ekamantaṁ ṭhitā kho ekā devatā bhagavato santike imaṁ gāthaṁ abhāsi:

[¶21] “Because of stinginess and negligence
a gift is not given.
Wanting merit,
a smart person would give.”

> Pali: “Maccherā ca pamādā ca,
evaṁ dānaṁ na dīyati;
Puññaṁ ākaṅkhamānena,
deyyaṁ hoti vijānatā”ti.

[¶22] Then another deity recited these verses in the Buddha’s presence:

> Pali: Atha kho aparā devatā bhagavato santike imā gāthāyo abhāsi:

[¶23] “When a miser fails to give because of fear,
the very thing they’re afraid of comes to pass.
The hunger and thirst
that a miser fears
hurt the fool
in this world and the next.

> Pali: “Yasseva bhīto na dadāti maccharī,
Tadevādadato bhayaṁ;
Jighacchā ca pipāsā ca,
Yassa bhāyati maccharī;
Tameva bālaṁ phusati,
Asmiṁ loke paramhi ca.

[¶24] So you should dispel stinginess,
overcoming that stain, and give a gift.
The good deeds of sentient beings
support them in the next world.”

> Pali: Tasmā vineyya maccheraṁ,
dajjā dānaṁ malābhibhū;
Puññāni paralokasmiṁ,
patiṭṭhā honti pāṇinan”ti.

[¶25] Then another deity recited these verses in the Buddha’s presence:

> Pali: Atha kho aparā devatā bhagavato santike imā gāthāyo abhāsi:

[¶26] “Among the dead they do not die,
those who, like fellow travelers on the road,
are happy to provide, though they have but little.
This is an ancient teaching.

> Pali: “Te matesu na mīyanti,
panthānaṁva sahabbajaṁ;
Appasmiṁ ye pavecchanti,
esa dhammo sanantano.

[¶27] Some who have little are happy to provide,
while some who have much don’t wish to give.
An offering given from little
is multiplied a thousand times.”

> Pali: Appasmeke pavecchanti,
bahuneke na dicchare;
Appasmā dakkhiṇā dinnā,
sahassena samaṁ mitā”ti.

[¶28] Then another deity recited these verses in the Buddha’s presence:

> Pali: Atha kho aparā devatā bhagavato santike imā gāthāyo abhāsi:

[¶29] “Giving what’s hard to give,
doing what’s hard to do;
the wicked don’t act like this,
for the teaching of the good is hard to follow.

> Pali: “Duddadaṁ dadamānānaṁ,
dukkaraṁ kamma kubbataṁ;
Asanto nānukubbanti,
sataṁ dhammo duranvayo.

[¶30] That’s why the virtuous and the wicked
have different destinations after here.
The wicked go to hell,
while the virtuous are bound for heaven.”

> Pali: Tasmā satañca asataṁ,
nānā hoti ito gati;
Asanto nirayaṁ yanti,
santo saggaparāyanā”ti.

[¶31] Then another deity said to the Buddha, “Sir, who has spoken well?”

> Pali: Atha kho aparā devatā bhagavato santike etadavoca: “kassa nu kho, bhagavā, subhāsitan”ti?

[¶32] “You’ve all spoken well in your own way. However, listen to me also:

> Pali: “Sabbāsaṁ vo subhāsitaṁ pariyāyena; api ca mamapi suṇātha—

[¶33] A hundred thousand people <j>making a thousand sacrifices
isn’t worth a fraction of that sort,
who lives rightly, wandering for gleanings,
or one who supports their partner <j>with what little they have.”

> Pali: Dhammaṁ care yopi samuñjakaṁ care,
Dārañca posaṁ dadamappakasmiṁ;
Sataṁ sahassānaṁ sahassayāginaṁ,
Kalampi nāgghanti tathāvidhassa te”ti.

[¶34] Then another deity addressed the Buddha in verse:

> Pali: Atha kho aparā devatā bhagavantaṁ gāthāya ajjhabhāsi:

[¶35] “Why doesn’t that sacrifice of theirs, <j>so abundant and magnificent,
equal the value of a moral person’s gift?
How is it that a hundred thousand people <j>making a thousand sacrifices
isn’t worth a fraction of what’s offered by that sort?”

> Pali: “Kenesa yañño vipulo mahaggato,
Samena dinnassa na agghameti;
Kathaṁ sataṁ sahassānaṁ sahassayāginaṁ,
Kalampi nāgghanti tathāvidhassa te”ti.

[¶36] “Some give based on immorality—
after slaying, killing, and tormenting.
Such an offering—tearful, violent—
in no way equals the value of a moral person’s gift.

> Pali: “Dadanti heke visame niviṭṭhā,
Chetvā vadhitvā atha socayitvā;
Sā dakkhiṇā assumukhā sadaṇḍā,
Samena dinnassa na agghameti.

[¶37] That’s how it is that a hundred thousand people <j>making a thousand sacrifices
isn’t worth a fraction of what’s offered by that sort.”

> Pali: Evaṁ sataṁ sahassānaṁ sahassayāginaṁ,
Kalampi nāgghanti tathāvidhassa te”ti.

[¶38] SN 1.33 · Good

> Pali: SN 1.33 · Sādhusutta

[¶39] At Sāvatthī.

> Pali: Sāvatthinidānaṁ.

[¶40] Then, late at night, several glorious deities of the host of a hundred felicities, lighting up the entire Jeta’s Grove, went up to the Buddha, bowed, and stood to one side. Standing to one side, one deity expressed this heartfelt sentiment in the Buddha’s presence:

> Pali: Atha kho sambahulā satullapakāyikā devatāyo abhikkantāya rattiyā abhikkantavaṇṇā kevalakappaṁ jetavanaṁ obhāsetvā yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ aṭṭhaṁsu. Ekamantaṁ ṭhitā kho ekā devatā bhagavato santike imaṁ udānaṁ udānesi:

[¶41] “Good, good fellow, is giving!
Because of stinginess and negligence
a gift is not given.
Wanting merit,
a smart person would give.”

> Pali: “Sādhu kho mārisa dānaṁ,
maccherā ca pamādā ca;
Evaṁ dānaṁ na dīyati,
puññaṁ ākaṅkhamānena;
Deyyaṁ hoti vijānatā”ti.

[¶42] Then another deity expressed this heartfelt sentiment in the Buddha’s presence:

> Pali: Atha kho aparā devatā bhagavato santike imaṁ udānaṁ udānesi:

[¶43] “Good, good fellow, is giving!
Even when one has little, giving is good.

> Pali: “Sādhu kho mārisa dānaṁ,
Api ca appakasmimpi sāhu dānaṁ.

[¶44] Some who have little are happy to provide,
while some who have much don’t wish to give.
An offering given from little
is multiplied a thousand times.”

> Pali: Appasmeke pavecchanti,
bahuneke na dicchare;
Appasmā dakkhiṇā dinnā,
sahassena samaṁ mitā”ti.

[¶45] Then another deity expressed this heartfelt sentiment in the Buddha’s presence:

> Pali: Atha kho aparā devatā bhagavato santike imaṁ udānaṁ udānesi:

[¶46] “Good, good fellow, is giving!
Even when one has little, giving is good.
And it’s also good to give out of faith.
Giving and warfare are similar, they say,
for even a few of the good may conquer the many.
If a faithful person gives even a little,
it still brings them happiness in the hereafter.”

> Pali: “Sādhu kho mārisa dānaṁ,
Appakasmimpi sāhu dānaṁ;
Api ca saddhāyapi sāhu dānaṁ,
Dānañca yuddhañca samānamāhu;
Appāpi santā bahuke jinanti,
Appampi ce saddahāno dadāti;
Teneva so hoti sukhī paratthā”ti.

[¶47] Then another deity expressed this heartfelt sentiment in the Buddha’s presence:

> Pali: Atha kho aparā devatā bhagavato santike imaṁ udānaṁ udānesi:

[¶48] “Good, good fellow, is giving!
Even when one has little, giving is good.
And it’s also good to give out of faith.
And it’s also good to give legitimate wealth.

> Pali: “Sādhu kho mārisa dānaṁ,
Appakasmimpi sāhu dānaṁ;
Saddhāyapi sāhu dānaṁ,
Api ca dhammaladdhassāpi sāhu dānaṁ.

[¶49] A personage who gives legitimate wealth,
earned by his efforts and initiative,
has passed over Yama’s Vetaraṇī River;
that mortal arrives at celestial fields.”

> Pali: Yo dhammaladdhassa dadāti dānaṁ,
Uṭṭhānavīriyādhigatassa jantu;
Atikkamma so vetaraṇiṁ yamassa,
Dibbāni ṭhānāni upeti macco”ti.

[¶50] Then another deity expressed this heartfelt sentiment in the Buddha’s presence:

> Pali: Atha kho aparā devatā bhagavato santike imaṁ udānaṁ udānesi:

[¶51] “Good, good fellow, is giving!
Even when one has little, giving is good.
And it’s also good to give out of faith.
And it’s also good to give legitimate wealth.
And it’s also good to give intelligently.

> Pali: “Sādhu kho mārisa dānaṁ,
Appakasmimpi sāhu dānaṁ;
Saddhāyapi sāhu dānaṁ,
Dhammaladdhassāpi sāhu dānaṁ;
Api ca viceyya dānampi sāhu dānaṁ.

[¶52] The Holy One praises giving intelligently
to those worthy of offerings here <j>in the world of the living.
What’s given to these is very fruitful,
like seeds sown in a fertile field.”

> Pali: Viceyya dānaṁ sugatappasatthaṁ,
Ye dakkhiṇeyyā idha jīvaloke;
Etesu dinnāni mahapphalāni,
Bījāni vuttāni yathā sukhette”ti.

[¶53] Then another deity expressed this heartfelt sentiment in the Buddha’s presence:

> Pali: Atha kho aparā devatā bhagavato santike imaṁ udānaṁ udānesi:

[¶54] “Good, good fellow, is giving!
Even when one has little, giving is good.
And it’s also good to give out of faith.
And it’s also good to give legitimate wealth.
And it’s also good to give intelligently.
And it’s also good to be restrained <j>when it comes to living creatures.

> Pali: “Sādhu kho mārisa dānaṁ,
Appakasmimpi sāhu dānaṁ;
Saddhāyapi sāhu dānaṁ,
Dhammaladdhassāpi sāhu dānaṁ;
Viceyya dānampi sāhu dānaṁ,
Api ca pāṇesupi sādhu saṁyamo.

[¶55] One who lives without harming any living being
does no bad because of others’ blame.
Were that the case they praise the coward, <j>not the brave;
for the virtuous do no bad out of fear.”

> Pali: Yo pāṇabhūtāni aheṭhayaṁ caraṁ,
Parūpavādā na karonti pāpaṁ;
Bhīruṁ pasaṁsanti na hi tattha sūraṁ,
Bhayā hi santo na karonti pāpan”ti.

[¶56] Then another deity said to the Buddha, “Sir, who has spoken well?”

> Pali: Atha kho aparā devatā bhagavantaṁ etadavoca: “kassa nu kho, bhagavā, subhāsitan”ti?

[¶57] “You’ve all spoken well in your own way. However, listen to me also:

> Pali: “Sabbāsaṁ vo subhāsitaṁ pariyāyena, api ca mamapi suṇātha—

[¶58] A gift of faith is praised in many ways,
but a passage of teaching is better than giving,
for the virtuous, in days old and older still,
even attained extinction with wisdom.”

> Pali: Saddhā hi dānaṁ bahudhā pasatthaṁ,
Dānā ca kho dhammapadaṁva seyyo;
Pubbe ca hi pubbatare ca santo,
Nibbānamevajjhagamuṁ sapaññā”ti.

[¶59] SN 1.34 · There Are None

> Pali: SN 1.34 · Nasantisutta

[¶60] At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.

> Pali: Ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme.

[¶61] Then, late at night, several glorious deities of the host of a hundred felicities, lighting up the entire Jeta’s Grove, went up to the Buddha, bowed, and stood to one side. Standing to one side, one deity spoke this verse in the Buddha’s presence:

> Pali: Atha kho sambahulā satullapakāyikā devatāyo abhikkantāya rattiyā abhikkantavaṇṇā kevalakappaṁ jetavanaṁ obhāsetvā yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ aṭṭhaṁsu. Ekamantaṁ ṭhitā kho ekā devatā bhagavato santike imaṁ gāthaṁ abhāsi:

[¶62] “Among mankind there are no sensual pleasures that are permanent.
Here there are sensuous things, bound to which,
drunk on which, there’s no coming back.
That person doesn’t return from Death’s dominion.”

> Pali: “Na santi kāmā manujesu niccā,
Santīdha kamanīyāni yesu baddho;
Yesu pamatto apunāgamanaṁ,
Anāgantā puriso maccudheyyā”ti.

[¶63] “Gloom is born of desire; suffering is born of desire; when desire is removed, gloom is removed; when gloom is removed, suffering is removed.”

> Pali: “Chandajaṁ aghaṁ chandajaṁ dukkhaṁ, Chandavinayā aghavinayo; Aghavinayā dukkhavinayo”ti.

[¶64] “The world’s pretty things aren’t sensual pleasures.
Greedy intention is a person’s sensual pleasure.
The world’s pretty things stay just as they are,
but the attentive remove desire for them.

> Pali: “Na te kāmā yāni citrāni loke,
Saṅkapparāgo purisassa kāmo;
Tiṭṭhanti citrāni tatheva loke,
Athettha dhīrā vinayanti chandaṁ.

[¶65] Give up anger, get rid of conceit,
and get past all the fetters.
Sufferings don’t torment the one who has nothing,
not clinging to name and form.

> Pali: Kodhaṁ jahe vippajaheyya mānaṁ,
Saṁyojanaṁ sabbamatikkameyya;
Taṁ nāmarūpasmimasajjamānaṁ,
Akiñcanaṁ nānupatanti dukkhā.

[¶66] They gave up judgment without falling into conceit;
craving for name and form was cut off right here.
They cut the ties, untroubled, <j>with no need for hope.
Though gods and humans search for them
in this life or the next, they never find them,
not in heaven nor in any abode.”

> Pali: Pahāsi saṅkhaṁ na vimānamajjhagā,
Acchecchi taṇhaṁ idha nāmarūpe;
Taṁ chinnaganthaṁ anighaṁ nirāsaṁ,
Pariyesamānā nājjhagamuṁ;
Devā manussā idha vā huraṁ vā,
Saggesu vā sabbanivesanesū”ti.

[¶67] “If neither gods nor humans see one freed in this way,”
said Venerable Mogharāja,
“in this life or the next,
are those who revere that supreme man,
who lives for the good of mankind, <j>also worthy of praise?”

> Pali: “Tañce hi nāddakkhuṁ tathāvimuttaṁ,
(iccāyasmā mogharājā)
Devā manussā idha vā huraṁ vā;
Naruttamaṁ atthacaraṁ narānaṁ,
Ye taṁ namassanti pasaṁsiyā te”ti.

[¶68] “The mendicants who revere one freed in this way,”
said the Buddha,
“are also worthy of praise, Mogharāja.
Having understood the teaching <j>and given up doubt,
those mendicants slip their chains.”

> Pali: “Pasaṁsiyā tepi bhavanti bhikkhū,
(mogharājāti bhagavā)
Ye taṁ namassanti tathāvimuttaṁ;
Aññāya dhammaṁ vicikicchaṁ pahāya,
Saṅgātigā tepi bhavanti bhikkhū”ti.

[¶69] SN 1.35 · Fault-Finding Deities

> Pali: SN 1.35 · Ujjhānasaññisutta

[¶70] At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.

> Pali: Ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme.

[¶71] Then, late at night, several glorious deities of the host of the fault-finders, lighting up the entire Jeta’s Grove, went up to the Buddha, and stood in the air. Standing in the air, one deity spoke this verse in the Buddha’s presence:

> Pali: Atha kho sambahulā ujjhānasaññikā devatāyo abhikkantāya rattiyā abhikkantavaṇṇā kevalakappaṁ jetavanaṁ obhāsetvā yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā vehāsaṁ aṭṭhaṁsu. Vehāsaṁ ṭhitā kho ekā devatā bhagavato santike imaṁ gāthaṁ abhāsi:

[¶72] “Someone who pretends
to be other than they really are,
is like a cheating gambler
who enjoys what was gained by theft.

> Pali: “Aññathā santamattānaṁ,
aññathā yo pavedaye;
Nikacca kitavasseva,
bhuttaṁ theyyena tassa taṁ.

[¶73] You should only say what you would do;
you shouldn’t say what you wouldn’t do.
The wise will recognize
one who talks without doing.”

> Pali: Yañhi kayirā tañhi vade,
yaṁ na kayirā na taṁ vade;
Akarontaṁ bhāsamānaṁ,
parijānanti paṇḍitā”ti.

[¶74] “Not just by speaking,
nor solely by listening,
are you able to progress
on this hard path,
by which the attentive practicing absorption
are released from Māra’s bonds.

> Pali: “Na yidaṁ bhāsitamattena,
ekantasavanena vā;
Anukkamitave sakkā,
yāyaṁ paṭipadā daḷhā;
Yāya dhīrā pamuccanti,
jhāyino mārabandhanā.

[¶75] The attentive certainly don’t act like that,
for they understand the way of the world.
The attentive are quenched by understanding,
they’ve crossed over clinging to the world.”

> Pali: Na ve dhīrā pakubbanti,
viditvā lokapariyāyaṁ;
Aññāya nibbutā dhīrā,
tiṇṇā loke visattikan”ti.

[¶76] Then those deities landed on the ground, bowed with their heads to the Buddha’s feet and said, “We made a mistake, sir. It was foolish, stupid, and unskillful of us to presume to attack the Buddha! Please, sir, accept our mistake for what it is, so we will restrain ourselves in future.”

> Pali: Atha kho tā devatāyo pathaviyaṁ patiṭṭhahitvā bhagavato pādesu sirasā nipatitvā bhagavantaṁ etadavocuṁ: “accayo no, bhante, accagamā yathābālaṁ yathāmūḷhaṁ yathāakusalaṁ, yā mayaṁ bhagavantaṁ āsādetabbaṁ amaññimhā. Tāsaṁ no, bhante, bhagavā accayaṁ accayato paṭiggaṇhātu āyatiṁ saṁvarāyā”ti.

[¶77] At that, the Buddha smiled.

> Pali: Atha kho bhagavā sitaṁ pātvākāsi.

[¶78] Then those deities, becoming even more fault-finding, flew up in the air. One deity spoke this verse in the Buddha’s presence:

> Pali: Atha kho tā devatāyo bhiyyoso mattāya ujjhāyantiyo vehāsaṁ abbhuggañchuṁ. Ekā devatā bhagavato santike imaṁ gāthaṁ abhāsi:

[¶79] “If you don’t give your pardon
when a mistake is confessed,
with hidden anger and heavy hate,
you’re stuck in your enmity.”

> Pali: “Accayaṁ desayantīnaṁ,
yo ce na paṭigaṇhati;
Kopantaro dosagaru,
sa veraṁ paṭimuñcatī”ti.

[¶80] “Suppose no mistake were found,
and no one here had gone astray:
if enmities were not settled,
how could that be skillful?”

> Pali: “Accayo ce na vijjetha,
nocidhāpagataṁ siyā;
Verāni na ca sammeyyuṁ,
kenīdha kusalo siyā”ti.

[¶81] “Who makes no mistakes?
Who doesn’t go astray?
Who doesn’t fall into confusion?
Who is attentive, ever mindful?”

> Pali: “Kassaccayā na vijjanti,
kassa natthi apāgataṁ;
Ko na sammohamāpādi,
ko ca dhīro sadā sato”ti.

[¶82] “The Realized One, the Buddha,
sympathetic for all beings:
that’s who makes no mistakes,
and that’s who doesn’t go astray.
He doesn’t fall into confusion,
for he’s attentive, ever mindful.

> Pali: “Tathāgatassa buddhassa,
sabbabhūtānukampino;
Tassaccayā na vijjanti,
tassa natthi apāgataṁ;
So na sammohamāpādi,
sova dhīro sadā satoti.

[¶83] If you don’t give your pardon
when a mistake is confessed,
with hidden anger and heavy hate,
you’re stuck in your enmity.
I don’t approve of such enmity,
and so I pardon your mistake.”

> Pali: Accayaṁ desayantīnaṁ,
yo ce na paṭigaṇhati;
Kopantaro dosagaru,
sa veraṁ paṭimuñcati;
Taṁ veraṁ nābhinandāmi,
paṭiggaṇhāmi voccayan”ti.

[¶84] SN 1.36 · Faith

> Pali: SN 1.36 · Saddhāsutta

[¶85] At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.

> Pali: Ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme.

[¶86] Then, late at night, several glorious deities of the host of a hundred felicities, lighting up the entire Jeta’s Grove, went up to the Buddha, bowed, and stood to one side. Standing to one side, one deity spoke this verse in the Buddha’s presence:

> Pali: Atha kho sambahulā satullapakāyikā devatāyo abhikkantāya rattiyā abhikkantavaṇṇā kevalakappaṁ jetavanaṁ obhāsetvā yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ aṭṭhaṁsu. Ekamantaṁ ṭhitā kho ekā devatā bhagavato santike imaṁ gāthaṁ abhāsi:

[¶87] “Faith is a person’s partner.
If faithlessness doesn’t linger,
fame and renown are theirs,
and when they discard this corpse they go to heaven.”

> Pali: “Saddhā dutiyā purisassa hoti,
No ce assaddhiyaṁ avatiṭṭhati;
Yaso ca kittī ca tatvassa hoti,
Saggañca so gacchati sarīraṁ vihāyā”ti.

[¶88] Then another deity recited these verses in the Buddha’s presence:

> Pali: Atha kho aparā devatā bhagavato santike imā gāthāyo abhāsi:

[¶89] “Give up anger, get rid of conceit,
and get past all the fetters.
Chains don’t torment one who has nothing,
not clinging to name and form.”

> Pali: “Kodhaṁ jahe vippajaheyya mānaṁ,
Saṁyojanaṁ sabbamatikkameyya;
Taṁ nāmarūpasmimasajjamānaṁ,
Akiñcanaṁ nānupatanti saṅgā”ti.

[¶90] “Fools and simpletons
devote themselves to negligence.
But the wise protect diligence
as their best treasure.

> Pali: “Pamādamanuyuñjanti,
bālā dummedhino janā;
Appamādañca medhāvī,
dhanaṁ seṭṭhaṁva rakkhati.

[¶91] Don’t devote yourself to negligence,
or delight in erotic intimacy.
For if you’re diligent and practice absorption,
you’ll attain ultimate happiness.”

> Pali: Mā pamādamanuyuñjetha,
mā kāmarati santhavaṁ;
Appamatto hi jhāyanto,
pappoti paramaṁ sukhan”ti.

[¶92] SN 1.37 · The Congregation

> Pali: SN 1.37 · Samayasutta

[¶93] So I have heard. At one time the Buddha was staying in the land of the Sakyans, in the Great Wood near Kapilavatthu, together with a large Saṅgha of five hundred mendicants, all of whom were perfected ones. And most of the deities from ten solar systems had gathered to see the Buddha and the Saṅgha of mendicants.

> Pali: Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā sakkesu viharati kapilavatthusmiṁ mahāvane mahatā bhikkhusaṅghena saddhiṁ pañcamattehi bhikkhusatehi sabbeheva arahantehi; dasahi ca lokadhātūhi devatā yebhuyyena sannipatitā honti bhagavantaṁ dassanāya bhikkhusaṅghañca.

[¶94] Then four deities of the pure abodes, aware of what was happening, thought: “Why don’t we go to the Buddha and each recite a verse in his presence?”

> Pali: Atha kho catunnaṁ suddhāvāsakāyikānaṁ devatānaṁ etadahosi: “ayaṁ kho bhagavā sakkesu viharati kapilavatthusmiṁ mahāvane mahatā bhikkhusaṅghena saddhiṁ pañcamattehi bhikkhusatehi sabbeheva arahantehi; dasahi ca lokadhātūhi devatā yebhuyyena sannipatitā honti bhagavantaṁ dassanāya bhikkhusaṅghañca. Yannūna mayampi yena bhagavā tenupasaṅkameyyāma; upasaṅkamitvā bhagavato santike paccekaṁ gāthaṁ bhāseyyāmā”ti.

[¶95] Then, as easily as a strong person would extend or contract their arm, they vanished from the Pure Abodes and reappeared in front of the Buddha. They bowed to the Buddha and stood to one side. Standing to one side, one deity spoke this verse in the Buddha’s presence:

> Pali: Atha kho tā devatā—seyyathāpi nāma balavā puriso samiñjitaṁ vā bāhaṁ pasāreyya pasāritaṁ vā bāhaṁ samiñjeyya; evameva—suddhāvāsesu devesu antarahitā bhagavato purato pāturahesuṁ. Atha kho tā devatā bhagavantaṁ abhivādetvā ekamantaṁ aṭṭhaṁsu. Ekamantaṁ ṭhitā kho ekā devatā bhagavato santike imaṁ gāthaṁ abhāsi:

[¶96] “There’s a great congregation in the woods,
where heavenly hosts have assembled.
We’ve come to this righteous congregation
to see the invincible Saṅgha!”

> Pali: “Mahāsamayo pavanasmiṁ,
Devakāyā samāgatā;
Āgatamha imaṁ dhammasamayaṁ,
Dakkhitāye aparājitasaṅghan”ti.

[¶97] Then another deity spoke this verse in the Buddha’s presence:

> Pali: Atha kho aparā devatā bhagavato santike imaṁ gāthaṁ abhāsi:

[¶98] “The mendicants there are immersed in samādhi,
they’ve straightened their own minds.
Like a charioteer holding the reins,
the astute ones protect their senses.”

> Pali: “Tatra bhikkhavo samādahaṁsu,
Cittamattano ujukaṁ akaṁsu;
Sārathīva nettāni gahetvā,
Indriyāni rakkhanti paṇḍitā”ti.

[¶99] Then another deity spoke this verse in the Buddha’s presence:

> Pali: Atha kho aparā devatā bhagavato santike imaṁ gāthaṁ abhāsi:

[¶100] “They snapped the post and snapped the cross-bar,
unstirred, they tore out Indra’s pillar.
They live pure and immaculate,
the young giants tamed by the Clear-eyed One.”

> Pali: “Chetvā khīlaṁ chetvā palighaṁ,
Indakhīlaṁ ūhacca manejā;
Te caranti suddhā vimalā,
Cakkhumatā sudantā susunāgā”ti.

[¶101] Then another deity spoke this verse in the Buddha’s presence:

> Pali: Atha kho aparā devatā bhagavato santike imaṁ gāthaṁ abhāsi:

[¶102] “Anyone who has gone to the Buddha for refuge
won’t go to a plane of loss.
After giving up this human body,
they swell the heavenly host.”

> Pali: “Ye keci buddhaṁ saraṇaṁ gatāse,
Na te gamissanti apāyabhūmiṁ;
Pahāya mānusaṁ dehaṁ,
Devakāyaṁ paripūressantī”ti.

[¶103] SN 1.38 · A Splinter

> Pali: SN 1.38 · Sakalikasutta

[¶104] So I have heard. At one time the Buddha was staying near Rājagaha in the Maddakucchi deer park.

> Pali: Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā rājagahe viharati maddakucchismiṁ migadāye.

[¶105] Now at that time the Buddha’s foot had been cut by a wooden splinter. The Buddha was stricken by harrowing pains; physical feelings that were painful, sharp, severe, acute, unpleasant, and disagreeable. But he endured unbothered, with mindfulness and situational awareness. And then he spread out his outer robe folded in four and laid down in the lion’s posture—on the right side, placing one foot on top of the other—mindful and aware.

> Pali: Tena kho pana samayena bhagavato pādo sakalikāya khato hoti. Bhusā sudaṁ bhagavato vedanā vattanti sārīrikā vedanā dukkhā tibbā kharā kaṭukā asātā amanāpā; tā sudaṁ bhagavā sato sampajāno adhivāseti avihaññamāno. Atha kho bhagavā catugguṇaṁ saṅghāṭiṁ paññāpetvā dakkhiṇena passena sīhaseyyaṁ kappeti pāde pādaṁ accādhāya sato sampajāno.

[¶106] Then, late at night, seven hundred glorious deities of the host of a hundred felicities, lighting up the entire Maddakucchi, went up to the Buddha, bowed, and stood to one side.

> Pali: Atha kho sattasatā satullapakāyikā devatāyo abhikkantāya rattiyā abhikkantavaṇṇā kevalakappaṁ maddakucchiṁ obhāsetvā yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ aṭṭhaṁsu.

[¶107] Standing to one side, one deity expressed this heartfelt sentiment in the Buddha’s presence: “The ascetic Gotama is such an elephant, sir! And as an elephant, he endures painful physical feelings that have come up—sharp, severe, acute, unpleasant, and disagreeable—unbothered, with mindfulness and situational awareness.”

> Pali: Ekamantaṁ ṭhitā kho ekā devatā bhagavato santike imaṁ udānaṁ udānesi: “nāgo vata, bho, samaṇo gotamo; nāgavatā ca samuppannā sārīrikā vedanā dukkhā tibbā kharā kaṭukā asātā amanāpā sato sampajāno adhivāseti avihaññamāno”ti.

[¶108] Then another deity expressed this heartfelt sentiment in the Buddha’s presence: “The ascetic Gotama is such a lion, sir! And as a lion, he endures painful physical feelings … unbothered.”

> Pali: Atha kho aparā devatā bhagavato santike imaṁ udānaṁ udānesi: “sīho vata, bho, samaṇo gotamo; sīhavatā ca samuppannā sārīrikā vedanā dukkhā tibbā kharā kaṭukā asātā amanāpā sato sampajāno adhivāseti avihaññamāno”ti.

[¶109] Then another deity expressed this heartfelt sentiment in the Buddha’s presence: “The ascetic Gotama is such a thoroughbred, sir! And as a thoroughbred, he endures painful physical feelings … unbothered.”

> Pali: Atha kho aparā devatā bhagavato santike imaṁ udānaṁ udānesi: “ājānīyo vata, bho, samaṇo gotamo; ājānīyavatā ca samuppannā sārīrikā vedanā dukkhā tibbā kharā kaṭukā asātā amanāpā sato sampajāno adhivāseti avihaññamāno”ti.

[¶110] Then another deity expressed this heartfelt sentiment in the Buddha’s presence: “The ascetic Gotama is such a boss bull, sir! And as a boss bull, he endures painful physical feelings … unbothered.”

> Pali: Atha kho aparā devatā bhagavato santike imaṁ udānaṁ udānesi: “nisabho vata, bho, samaṇo gotamo; nisabhavatā ca samuppannā sārīrikā vedanā dukkhā tibbā kharā kaṭukā asātā amanāpā sato sampajāno adhivāseti avihaññamāno”ti.

[¶111] Then another deity expressed this heartfelt sentiment in the Buddha’s presence: “The ascetic Gotama is such a behemoth, sir! And as a behemoth, he endures painful physical feelings … unbothered.”

> Pali: Atha kho aparā devatā bhagavato santike imaṁ udānaṁ udānesi: “dhorayho vata, bho, samaṇo gotamo; dhorayhavatā ca samuppannā sārīrikā vedanā dukkhā tibbā kharā kaṭukā asātā amanāpā sato sampajāno adhivāseti avihaññamāno”ti.

[¶112] Then another deity expressed this heartfelt sentiment in the Buddha’s presence: “The ascetic Gotama is truly tamed, sir! And as someone tamed, he endures painful physical feelings … unbothered.”

> Pali: Atha kho aparā devatā bhagavato santike imaṁ udānaṁ udānesi: “danto vata, bho, samaṇo gotamo; dantavatā ca samuppannā sārīrikā vedanā dukkhā tibbā kharā kaṭukā asātā amanāpā sato sampajāno adhivāseti avihaññamāno”ti.

[¶113] Then another deity expressed this heartfelt sentiment in the Buddha’s presence: “See, his immersion is so well developed, and his mind is so well freed—not leaning forward or pulling back, and not held in place by forceful suppression. If anyone imagines that they can overcome such an elephant of a man, a lion of a man, a thoroughbred of a man, a boss bull of a man, a behemoth of a man, a tamed man—what is that but a failure to see?”

> Pali: Atha kho aparā devatā bhagavato santike imaṁ udānaṁ udānesi: “passa samādhiṁ subhāvitaṁ cittañca suvimuttaṁ, na cābhinataṁ na cāpanataṁ na ca sasaṅkhāraniggayhavāritagataṁ. Yo evarūpaṁ purisanāgaṁ purisasīhaṁ purisaājānīyaṁ purisanisabhaṁ purisadhorayhaṁ purisadantaṁ atikkamitabbaṁ maññeyya kimaññatra adassanā”ti.

[¶114] “Learned in the five branches of Vedic lore,
brahmins practice fervent mortification <j>for a full century.
But their minds are not properly freed,
for those of base character don’t cross to the far shore.

> Pali: “Pañcavedā sataṁ samaṁ,
Tapassī brāhmaṇā caraṁ;
Cittañca nesaṁ na sammā vimuttaṁ,
Hīnattharūpā na pāraṅgamā te.

[¶115] Seized by craving, <j>attached to precept and observance,
they practice rough and fervent mortification <j>for a hundred years.
But their minds are not properly freed,
for those of base character don’t go to the far shore.

> Pali: Taṇhādhipannā vatasīlabaddhā,
Lūkhaṁ tapaṁ vassasataṁ carantā;
Cittañca nesaṁ na sammā vimuttaṁ,
Hīnattharūpā na pāraṅgamā te.

[¶116] Someone who’s fond of conceit can’t be tamed,
and someone without immersion can’t be a sage.
Living negligent alone in the wilderness,
they can’t cross beyond Death’s dominion.”

> Pali: Na mānakāmassa damo idhatthi,
Na monamatthi asamāhitassa;
Eko araññe viharaṁ pamatto,
Na maccudheyyassa tareyya pāran”ti.

[¶117] “Having given up conceit, serene within oneself,
with a good heart, everywhere free;
living diligent alone in the wilderness,
they cross beyond Death’s dominion.”

> Pali: “Mānaṁ pahāya susamāhitatto,
Sucetaso sabbadhi vippamutto;
Eko araññe viharamappamatto,
Sa maccudheyyassa tareyya pāran”ti.

[¶118] SN 1.39 · With Pajjunna’s Daughter (1st)

> Pali: SN 1.39 · Paṭhamapajjunnadhītusutta

[¶119] So I have heard. At one time the Buddha was staying near Vesālī, at the Great Wood, in the hall with the peaked roof.

> Pali: Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā vesāliyaṁ viharati mahāvane kūṭāgārasālāyaṁ.

[¶120] Then, late at night, the glorious Kokanadā, Pajjunna’s daughter, lighting up the entire Great Wood, went up to the Buddha, bowed, stood to one side, and recited these verses in the Buddha’s presence:

> Pali: Atha kho kokanadā pajjunnassa dhītā abhikkantāya rattiyā abhikkantavaṇṇā kevalakappaṁ mahāvanaṁ obhāsetvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ aṭṭhāsi. Ekamantaṁ ṭhitā kho sā devatā kokanadā pajjunnassa dhītā bhagavato santike imā gāthāyo abhāsi:

[¶121] “Staying in the woods of Vesālī
is the Buddha, best of creation.
Kokanadā am I who worships him,
Kokanadā, Pajjuna’s daughter.

> Pali: “Vesāliyaṁ vane viharantaṁ,
Aggaṁ sattassa sambuddhaṁ;
Kokanadāhamasmi abhivande,
Kokanadā pajjunnassa dhītā.

[¶122] Previously I had only heard
the teaching realized by the Clear-eyed One.
But now I know it as a witness
while the sage, the Holy One teaches.

> Pali: Sutameva pure āsi,
Dhammo cakkhumatānubuddho;
Sāhaṁ dāni sakkhi jānāmi,
Munino desayato sugatassa.

[¶123] There are simpletons who go about
denouncing the teaching of the noble ones.
They fall into the terrible Hell of Screams
where they suffer long.

> Pali: Ye keci ariyaṁ dhammaṁ,
Vigarahantā caranti dummedhā;
Upenti roruvaṁ ghoraṁ,
Cirarattaṁ dukkhaṁ anubhavanti.

[¶124] There are those who have found <j>acceptance and peace
in the teaching of the noble ones.
After giving up this human body,
they swell the heavenly host.”

> Pali: Ye ca kho ariye dhamme,
Khantiyā upasamena upetā;
Pahāya mānusaṁ dehaṁ,
Devakāyaṁ paripūressantī”ti.

[¶125] SN 1.40 · With Pajjunna’s Daughter (2nd)

> Pali: SN 1.40 · Dutiyapajjunnadhītusuttaṁ

[¶126] So I have heard. At one time the Buddha was staying near Vesālī, at the Great Wood, in the hall with the peaked roof.

> Pali: Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā vesāliyaṁ viharati mahāvane kūṭāgārasālāyaṁ.

[¶127] Then, late at night, the glorious Kokanadā the Younger, Pajjunna’s daughter, lighting up the entire Great Wood, went up to the Buddha, bowed, stood to one side, and recited these verses in the Buddha’s presence:

> Pali: Atha kho cūḷakokanadā pajjunnassa dhītā abhikkantāya rattiyā abhikkantavaṇṇā kevalakappaṁ mahāvanaṁ obhāsetvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ aṭṭhāsi. Ekamantaṁ ṭhitā kho sā devatā cūḷakokanadā pajjunnassa dhītā bhagavato santike imā gāthāyo abhāsi:

[¶128] “She came here, beautiful as a flash of lightning,
Kokanadā, Pajjunna’s daughter.
Revering the Buddha and the teaching,
she spoke these verses full of meaning.

> Pali: “Idhāgamā vijjupabhāsavaṇṇā,
Kokanadā pajjunnassa dhītā;
Buddhañca dhammañca namassamānā,
Gāthācimā atthavatī abhāsi.

[¶129] The teaching is such that
I could analyze it in many different ways.
However, I will state the meaning in brief
as far as I have learned it by heart.

> Pali: Bahunāpi kho taṁ vibhajeyyaṁ,
Pariyāyena tādiso dhammo;
Saṅkhittamatthaṁ lapayissāmi,
Yāvatā me manasā pariyattaṁ.

[¶130] You should never do anything bad
by speech or mind or body in all the world.
Having given up sensual pleasures, <j>mindful and aware,
you shouldn’t keep doing <j>what’s painful and pointless.”

> Pali: Pāpaṁ na kayirā vacasā manasā,
Kāyena vā kiñcana sabbaloke;
Kāme pahāya satimā sampajāno,
Dukkhaṁ na sevetha anatthasaṁhitan”ti.

[¶131] > Pali: Satullapakāyikavaggo catuttho.

[¶132] > Pali: Tassuddānaṁ

[¶133] > Pali: Sabbhimaccharinā sādhu,
na santujjhānasaññino;
Saddhā samayo sakalikaṁ,
ubho pajjunnadhītaroti.

## 5. On Fire · SN 1.41–1.50

Source: https://scriptura.si/works/pali-samyutta-nikaya-1/5/ · cite a paragraph as https://scriptura.si/works/pali-samyutta-nikaya-1/5/#p-N

[¶0] SN 1.41 · On Fire

> Pali: SN 1.41 · Ādittasutta

[¶1] So I have heard. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.

> Pali: Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme.

[¶2] Then, late at night, a glorious deity, lighting up the entire Jeta’s Grove, went up to the Buddha, bowed, stood to one side, and recited these verses in the Buddha’s presence:

> Pali: Atha kho aññatarā devatā abhikkantāya rattiyā abhikkantavaṇṇā kevalakappaṁ jetavanaṁ obhāsetvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ aṭṭhāsi. Ekamantaṁ ṭhitā kho sā devatā bhagavato santike imā gāthāyo abhāsi:

[¶3] “When your house is on fire,
you rescue the pot
that’s useful,
not the one that’s burnt.

> Pali: “Ādittasmiṁ agārasmiṁ,
yaṁ nīharati bhājanaṁ;
Taṁ tassa hoti atthāya,
no ca yaṁ tattha ḍayhati.

[¶4] And as the world is on fire
with old age and death,
you should rescue by giving,
for what’s given is rescued.

> Pali: Evaṁ ādittako loko,
jarāya maraṇena ca;
Nīharetheva dānena,
dinnaṁ hoti sunīhataṁ.

[¶5] What’s given has happiness as its fruit,
but not what isn’t given.
Bandits take it, or rulers,
it’s consumed by fire, or lost.

> Pali: Dinnaṁ sukhaphalaṁ hoti,
nādinnaṁ hoti taṁ tathā;
Corā haranti rājāno,
aggi ḍahati nassati.

[¶6] Then in the end this corpse is cast off,
along with all your possessions.
Knowing this, an intelligent person
would enjoy what they have and also give it away.
After giving and using according to their means,
blameless, they go to a heavenly place.”

> Pali: Atha antena jahati,
Sarīraṁ sapariggahaṁ;
Etadaññāya medhāvī,
Bhuñjetha ca dadetha ca;
Datvā ca bhutvā ca yathānubhāvaṁ,
Anindito saggamupeti ṭhānan”ti.

[¶7] SN 1.42 · Giving What?

> Pali: SN 1.42 · Kiṁdadasutta

[¶8] “Giving what do you give strength?
Giving what do you give beauty?
Giving what do you give happiness?
Giving what do you give vision?
And who is the giver of all?
Please answer my question.”

> Pali: “Kiṁdado balado hoti,
kiṁdado hoti vaṇṇado;
Kiṁdado sukhado hoti,
kiṁdado hoti cakkhudo;
Ko ca sabbadado hoti,
taṁ me akkhāhi pucchito”ti.

[¶9] “Giving food you give strength.
Giving clothes you give beauty.
Giving a vehicle you give happiness.
Giving a lamp you give vision.

> Pali: “Annado balado hoti,
vatthado hoti vaṇṇado;
Yānado sukhado hoti,
dīpado hoti cakkhudo.

[¶10] And the giver of all
is the one who gives monastic quarters.
But one who teaches the Dhamma
gives the gift of freedom from death.”

> Pali: So ca sabbadado hoti,
yo dadāti upassayaṁ;
Amataṁ dado ca so hoti,
yo dhammamanusāsatī”ti.

[¶11] SN 1.43 · Food

> Pali: SN 1.43 · Annasutta

[¶12] “Both gods and humans
enjoy their food.
So what’s the name of the spirit
who doesn’t enjoy food?”

> Pali: “Annamevābhinandanti,
ubhaye devamānusā;
Atha ko nāma so yakkho,
yaṁ annaṁ nābhinandatī”ti.

[¶13] “Those who give with faith
and a clear and confident heart,
partake of food
in this world and the next.

> Pali: “Ye naṁ dadanti saddhāya,
vippasannena cetasā;
Tameva annaṁ bhajati,
asmiṁ loke paramhi ca.

[¶14] So you should dispel stinginess,
overcoming that stain, and give a gift.
The good deeds of sentient beings
support them in the next world.”

> Pali: Tasmā vineyya maccheraṁ,
dajjā dānaṁ malābhibhū;
Puññāni paralokasmiṁ,
patiṭṭhā honti pāṇinan”ti.

[¶15] SN 1.44 · One Root

> Pali: SN 1.44 · Ekamūlasutta

[¶16] “One the root, two the loops,
three the stains, five the spreads,
and the ocean, the twelfth whirlpool:
such is the abyss crossed by the seer.”

> Pali: “Ekamūlaṁ dvirāvaṭṭaṁ,
timalaṁ pañcapattharaṁ;
Samuddaṁ dvādasāvaṭṭaṁ,
pātālaṁ atarī isī”ti.

[¶17] SN 1.45 · Peerless

> Pali: SN 1.45 · Anomasutta

[¶18] “Behold him of peerless name <j>who sees the subtle meaning,
giver of wisdom, <j>unattached to the realm of sensuality:
the all-knower, so very intelligent,
the great seer treading the noble road.”

> Pali: “Anomanāmaṁ nipuṇatthadassiṁ,
Paññādadaṁ kāmālaye asattaṁ;
Taṁ passatha sabbaviduṁ sumedhaṁ,
Ariye pathe kamamānaṁ mahesin”ti.

[¶19] SN 1.46 · Nymphs

> Pali: SN 1.46 · Accharāsutta

[¶20] “It’s resounding with a group of nymphs,
but haunted by a gang of goblins!
This grove is called ‘Deluding’.
How will I keep going?”

> Pali: “Accharāgaṇasaṅghuṭṭhaṁ,
pisācagaṇasevitaṁ;
Vanantaṁ mohanaṁ nāma,
kathaṁ yātrā bhavissatī”ti.

[¶21] “That path is called ‘the direct way’,
and it’s headed for the place called ‘fearless’.
The chariot is called ‘unswerving’,
fitted with wheels of the teaching.

> Pali: “Ujuko nāma so maggo,
abhayā nāma sā disā;
Ratho akūjano nāma,
dhammacakkehi saṁyuto.

[¶22] Conscience is its bench-back,
mindfulness its upholstery.
I say the teaching is the driver,
with right view running out in front.

> Pali: Hirī tassa apālambo,
satyassa parivāraṇaṁ;
Dhammāhaṁ sārathiṁ brūmi,
sammādiṭṭhipurejavaṁ.

[¶23] Any woman or man
who has such a vehicle,
by means of this vehicle
has drawn near to extinguishment.”

> Pali: Yassa etādisaṁ yānaṁ,
itthiyā purisassa vā;
Sa ve etena yānena,
nibbānasseva santike”ti.

[¶24] SN 1.47 · Planters

> Pali: SN 1.47 · Vanaropasutta

[¶25] “Whose merit always grows
by day and by night?
What people—firm in principle, <j>accomplished in conduct—
are going to heaven?”

> Pali: “Kesaṁ divā ca ratto ca,
sadā puññaṁ pavaḍḍhati;
Dhammaṭṭhā sīlasampannā,
ke janā saggagāmino”ti.

[¶26] “Planters of parks or groves,
those who build a bridge,
a drinking place and well,
and those who give monastic quarters.

> Pali: “Ārāmaropā vanaropā,
ye janā setukārakā;
Papañca udapānañca,
ye dadanti upassayaṁ.

[¶27] Their merit always grows
by day and by night.
Those people—firm in principle, <j>accomplished in conduct—
are going to heaven.”

> Pali: Tesaṁ divā ca ratto ca,
sadā puññaṁ pavaḍḍhati;
Dhammaṭṭhā sīlasampannā,
te janā saggagāmino”ti.

[¶28] SN 1.48 · Jeta’s Grove

> Pali: SN 1.48 · Jetavanasutta

[¶29] “This is indeed that Jeta’s Grove,
frequented by the Saṅgha of seers,
where the King of Dhamma stayed:
it brings me joy!

> Pali: “Idañhi taṁ jetavanaṁ,
isisaṅghanisevitaṁ;
Āvutthaṁ dhammarājena,
pītisañjananaṁ mama.

[¶30] Deeds, knowledge, and principle;
ethical conduct, an excellent livelihood;
by these are mortals purified,
not by clan or wealth.

> Pali: Kammaṁ vijjā ca dhammo ca,
sīlaṁ jīvitamuttamaṁ;
Etena maccā sujjhanti,
na gottena dhanena vā.

[¶31] That’s why an astute person,
seeing what’s good for themselves,
would examine the teaching rationally,
that’s how they become purified in that.

> Pali: Tasmā hi paṇḍito poso,
sampassaṁ atthamattano;
Yoniso vicine dhammaṁ,
evaṁ tattha visujjhati.

[¶32] Sāriputta is full of wisdom,
ethics, and peace.
Even a mendicant who has crossed over
might at best equal him.”

> Pali: Sāriputtova paññāya,
sīlena upasamena ca;
Yopi pāraṅgato bhikkhu,
etāvaparamo siyā”ti.

[¶33] SN 1.49 · Stingy

> Pali: SN 1.49 · Maccharisutta

[¶34] “Those folk in the world who are stingy,
miserly and abusive,
setting up obstacles
for others who give.

> Pali: “Yedha maccharino loke,
kadariyā paribhāsakā;
Aññesaṁ dadamānānaṁ,
antarāyakarā narā.

[¶35] What kind of result do they reap?
What kind of future life?
We’ve come to ask the worthy sir:
how are we to understand this?”

> Pali: Kīdiso tesaṁ vipāko,
samparāyo ca kīdiso;
Bhagavantaṁ puṭṭhumāgamma,
kathaṁ jānemu taṁ mayan”ti.

[¶36] “Those folk in the world who are stingy,
miserly and abusive,
setting up obstacles
for others who give:

> Pali: “Yedha maccharino loke,
kadariyā paribhāsakā;
Aññesaṁ dadamānānaṁ,
antarāyakarā narā.

[¶37] they’re reborn in hell,
the animal realm, or Yama’s world.
If they return to the human state,
they’re born in a poor family,

> Pali: Nirayaṁ tiracchānayoniṁ,
yamalokaṁ upapajjare;
Sace enti manussattaṁ,
dalidde jāyare kule.

[¶38] where clothes, food, pleasure, and play
are hard to find.
They don’t even get
what they hope for from others.
This is the result in the present life,
and in the next, a bad destination.”

> Pali: Coḷaṁ piṇḍo ratī khiḍḍā,
yattha kicchena labbhati;
Parato āsīsare bālā,
tampi tesaṁ na labbhati;
Diṭṭhe dhammesa vipāko,
samparāye ca duggatī”ti.

[¶39] “We understand what you’re saying,
and ask another question, Gotama.
What about those who’ve gained the human state,
who are bountiful and rid of stinginess,

> Pali: “Itihetaṁ vijānāma,
aññaṁ pucchāma gotama;
Yedha laddhā manussattaṁ,
vadaññū vītamaccharā.

[¶40] confident in the Buddha and the teaching,
with keen respect for the Saṅgha?
What kind of result do they reap?
What kind of future life?
We’ve come to ask the worthy sir:
how are we to understand this?”

> Pali: Buddhe pasannā dhamme ca,
saṅghe ca tibbagāravā;
Kīdiso tesaṁ vipāko,
samparāyo ca kīdiso;
Bhagavantaṁ puṭṭhumāgamma,
kathaṁ jānemu taṁ mayan”ti.

[¶41] “Those who’ve gained the human state
who are bountiful and rid of stinginess,
confident in the Buddha and the teaching,
with keen respect for the Saṅgha:
they illuminate the heavens
wherever they’re reborn.

> Pali: “Yedha laddhā manussattaṁ,
vadaññū vītamaccharā;
Buddhe pasannā dhamme ca,
saṅghe ca tibbagāravā;
Ete saggā pakāsanti,
yattha te upapajjare.

[¶42] If they return to the human state,
they’re reborn in a rich family,
where clothes, food, pleasure, and play
are easy to find.

> Pali: Sace enti manussattaṁ,
aḍḍhe ājāyare kule;
Coḷaṁ piṇḍo ratī khiḍḍā,
yatthākicchena labbhati.

[¶43] They rejoice like those
who control the possessions of others.
This is the result in the present life,
and in the next, a good destination.”

> Pali: Parasambhatesu bhogesu,
vasavattīva modare;
Diṭṭhe dhammesa vipāko,
samparāye ca suggatī”ti.

[¶44] SN 1.50 · With Ghaṭīkāra

> Pali: SN 1.50 · Ghaṭīkārasutta

[¶45] “Seven mendicants reborn in Aviha
have been freed.
With the complete ending of greed and hate,
they’ve crossed over clinging to the world.”

> Pali: “Avihaṁ upapannāse,
vimuttā satta bhikkhavo;
Rāgadosaparikkhīṇā,
tiṇṇā loke visattikan”ti.

[¶46] “Who are those who’ve crossed the bog,
Death’s dominion so hard to pass?
Who, after leaving behind the human body,
have risen above celestial yokes?”

> Pali: “Ke ca te ataruṁ paṅkaṁ,
maccudheyyaṁ suduttaraṁ;
Ke hitvā mānusaṁ dehaṁ,
dibbayogaṁ upaccagun”ti.

[¶47] “Upaka and Palagaṇḍa,
and Pukkusāti, these three;
Bhaddiya and Bhaddadeva,
and Bāhudanti and Piṅgiya.
They, after leaving behind the human body,
have risen above celestial yokes.”

> Pali: “Upako palagaṇḍo ca,
pukkusāti ca te tayo;
Bhaddiyo khaṇḍadevo ca,
bāhuraggi ca siṅgiyo;
Te hitvā mānusaṁ dehaṁ,
dibbayogaṁ upaccagun”ti.

[¶48] “You speak well of them,
who have let go the snares of Māra.
Whose teaching did they understand
to cut the bonds of rebirth?”

> Pali: “Kusalī bhāsasī tesaṁ,
mārapāsappahāyinaṁ;
Kassa te dhammamaññāya,
acchiduṁ bhavabandhanan”ti.

[¶49] “None other than the Blessed One!
None other than your instruction!
It was your teaching that they understood
to cut the bonds of rebirth.

> Pali: “Na aññatra bhagavatā,
nāññatra tava sāsanā;
Yassa te dhammamaññāya,
acchiduṁ bhavabandhanaṁ.

[¶50] Where name and form
cease with no residue left behind;
understanding this teaching,
they cut the bonds of rebirth.”

> Pali: Yattha nāmañca rūpañca,
asesaṁ uparujjhati;
Taṁ te dhammaṁ idhaññāya,
acchiduṁ bhavabandhanan”ti.

[¶51] “The words you say are deep,
hard to understand, so very hard to wake up to.
Whose teaching did you understand
that you can say such things?”

> Pali: “Gambhīraṁ bhāsasī vācaṁ,
dubbijānaṁ sudubbudhaṁ;
Kassa tvaṁ dhammamaññāya,
vācaṁ bhāsasi īdisan”ti.

[¶52] “In the past I was a potter
in Vebhaliṅga named Ghaṭīkāra.
I took care of my parents
as a lay follower of Buddha Kassapa.

> Pali: “Kumbhakāro pure āsiṁ,
vekaḷiṅge ghaṭīkaro;
Mātāpettibharo āsiṁ,
kassapassa upāsako.

[¶53] I refrained from sexual intercourse,
I was chaste, spiritual.
We lived in the same village;
in the past I was your comrade.

> Pali: Virato methunā dhammā,
brahmacārī nirāmiso;
Ahuvā te sagāmeyyo,
ahuvā te pure sakhā.

[¶54] I am the one who understands
that these seven mendicants have been freed.
With the complete ending of greed and hate,
they’ve crossed over clinging to the world.”

> Pali: Sohamete pajānāmi,
vimutte satta bhikkhavo;
Rāgadosaparikkhīṇe,
tiṇṇe loke visattikan”ti.

[¶55] “That’s exactly how it was,
just as you say, Bhaggava.
In the past you were a potter
in Vebhaliṅga named Ghaṭīkāra.
You took care of your parents
as a lay follower of Buddha Kassapa.

> Pali: “Evametaṁ tadā āsi,
yathā bhāsasi bhaggava;
Kumbhakāro pure āsi,
vekaḷiṅge ghaṭīkaro;
Mātāpettibharo āsi,
kassapassa upāsako.

[¶56] You refrained from sexual intercourse,
you were chaste, spiritual.
We lived in the same village;
in the past you were my comrade.”

> Pali: Virato methunā dhammā,
brahmacārī nirāmiso;
Ahuvā me sagāmeyyo,
ahuvā me pure sakhā”ti.

[¶57] That’s how it was
when those friends of old met again.
Both of them were evolved,
bearing their final body.

> Pali: “Evametaṁ purāṇānaṁ,
sahāyānaṁ ahu saṅgamo;
Ubhinnaṁ bhāvitattānaṁ,
sarīrantimadhārinan”ti.

[¶58] > Pali: Ādittavaggo pañcamo.

[¶59] > Pali: Tassuddānaṁ

[¶60] > Pali: Ādittaṁ kiṁdadaṁ annaṁ,
ekamūlaanomiyaṁ;
Accharāvanaropajetaṁ,
maccharena ghaṭīkaroti.

## 6. Old Age · SN 1.51–1.60

Source: https://scriptura.si/works/pali-samyutta-nikaya-1/6/ · cite a paragraph as https://scriptura.si/works/pali-samyutta-nikaya-1/6/#p-N

[¶0] SN 1.51 · Old Age

> Pali: SN 1.51 · Jarāsutta

[¶1] “What’s still good in old age?
What’s good when grounded?
What is people’s treasure?
What’s hard for thieves to take?”

> Pali: “Kiṁsu yāva jarā sādhu,
kiṁsu sādhu patiṭṭhitaṁ;
Kiṁsu narānaṁ ratanaṁ,
kiṁsu corehi dūharan”ti.

[¶2] “Ethics are still good in old age.
Faith is good when grounded.
Wisdom is people’s treasure.
Merit’s hard for thieves to take.”

> Pali: “Sīlaṁ yāva jarā sādhu,
saddhā sādhu patiṭṭhitā;
Paññā narānaṁ ratanaṁ,
puññaṁ corehi dūharan”ti.

[¶3] SN 1.52 · Getting Old

> Pali: SN 1.52 · Ajarasāsutta

[¶4] “What’s good because it never gets old?
What’s good when committed?
What is people’s treasure?
What can thieves never take?”

> Pali: “Kiṁsu ajarasā sādhu,
kiṁsu sādhu adhiṭṭhitaṁ;
Kiṁsu narānaṁ ratanaṁ,
kiṁsu corehyahāriyan”ti.

[¶5] “Ethics are good because they never grow old.
Faith is good when committed.
Wisdom is people’s treasure.
Merit’s what thieves can never take.”

> Pali: “Sīlaṁ ajarasā sādhu,
saddhā sādhu adhiṭṭhitā;
Paññā narānaṁ ratanaṁ,
puññaṁ corehyahāriyan”ti.

[¶6] SN 1.53 · A Friend

> Pali: SN 1.53 · Mittasutta

[¶7] “Who’s your friend while journeying?
Who’s your friend at home?
Who’s your friend in time of need?
Who’s your friend in lives to come?”

> Pali: “Kiṁsu pavasato mittaṁ,
kiṁsu mittaṁ sake ghare;
Kiṁ mittaṁ atthajātassa,
kiṁ mittaṁ samparāyikan”ti.

[¶8] “A caravan is your friend while journeying.
Mother is your friend at home.
An ally in time of need
is a friend time and again.
But the good deeds you’ve done yourself—
that’s your friend in lives to come.”

> Pali: “Sattho pavasato mittaṁ,
mātā mittaṁ sake ghare;
Sahāyo atthajātassa,
hoti mittaṁ punappunaṁ;
Sayaṅkatāni puññāni,
taṁ mittaṁ samparāyikan”ti.

[¶9] SN 1.54 · Grounds

> Pali: SN 1.54 · Vatthusutta

[¶10] “What is the site for human beings?
What is the best comrade here?
By what do the creatures who live off the earth
sustain their life?”

> Pali: “Kiṁsu vatthu manussānaṁ,
kiṁsūdha paramo sakhā;
Kiṁsu bhūtā upajīvanti,
ye pāṇā pathavissitā”ti.

[¶11] “Children are the site for human beings.
A wife is the best comrade.
The creatures who live off the earth
sustain their life by rain.”

> Pali: “Puttā vatthu manussānaṁ,
bhariyā ca paramo sakhā;
Vuṭṭhiṁ bhūtā upajīvanti,
ye pāṇā pathavissitā”ti.

[¶12] SN 1.55 · Gives Birth (1st)

> Pali: SN 1.55 · Paṭhamajanasutta

[¶13] “What gives birth to a person?
What do they have that runs about?
What enters transmigration?
What’s their greatest fear?”

> Pali: “Kiṁsu janeti purisaṁ,
kiṁsu tassa vidhāvati;
Kiṁsu saṁsāramāpādi,
kiṁsu tassa mahabbhayan”ti.

[¶14] “Craving gives birth to a person.
Their mind is what runs about.
A sentient being enters transmigration.
Suffering is their greatest fear.”

> Pali: “Taṇhā janeti purisaṁ,
cittamassa vidhāvati;
Satto saṁsāramāpādi,
dukkhamassa mahabbhayan”ti.

[¶15] SN 1.56 · Gives Birth (2nd)

> Pali: SN 1.56 · Dutiyajanasutta

[¶16] “What gives birth to a person?
What do they have that runs about?
What enters transmigration?
From what are they not free?”

> Pali: “Kiṁsu janeti purisaṁ,
kiṁsu tassa vidhāvati;
Kiṁsu saṁsāramāpādi,
kismā na parimuccatī”ti.

[¶17] “Craving gives birth to a person.
Their mind is what runs about.
A sentient being enters transmigration.
From suffering they are not free.”

> Pali: “Taṇhā janeti purisaṁ,
cittamassa vidhāvati;
Satto saṁsāramāpādi,
dukkhā na parimuccatī”ti.

[¶18] SN 1.57 · Gives Birth (3rd)

> Pali: SN 1.57 · Tatiyajanasutta

[¶19] “What gives birth to a person?
What do they have that runs about?
What enters transmigration?
What is their destiny?”

> Pali: “Kiṁsu janeti purisaṁ,
kiṁsu tassa vidhāvati;
Kiṁsu saṁsāramāpādi,
kiṁsu tassa parāyanan”ti.

[¶20] “Craving gives birth to a person.
Their mind is what runs about.
A sentient being enters transmigration.
Deeds are their final haven.”

> Pali: “Taṇhā janeti purisaṁ,
cittamassa vidhāvati;
Satto saṁsāramāpādi,
kammaṁ tassa parāyanan”ti.

[¶21] SN 1.58 · Deviation

> Pali: SN 1.58 · Uppathasutta

[¶22] “What’s declared to be a deviation?
What is ending day and night?
What’s the stain of chastity?
What’s the waterless bath?”

> Pali: “Kiṁsu uppatho akkhāto,
kiṁsu rattindivakkhayo;
Kiṁ malaṁ brahmacariyassa,
kiṁ sinānamanodakan”ti.

[¶23] “Lust is declared to be a deviation.
Youth is ending day and night.
Women are the stain of chastity,
to which this generation clings.
Fervor and chastity
are the waterless bath.”

> Pali: “Rāgo uppatho akkhāto,
Vayo rattindivakkhayo;
Itthī malaṁ brahmacariyassa,
Etthāyaṁ sajjate pajā;
Tapo ca brahmacariyañca,
Taṁ sinānamanodakan”ti.

[¶24] SN 1.59 · A Partner

> Pali: SN 1.59 · Dutiyasutta

[¶25] “What is a person’s partner?
What instructs them?
Enjoying what is a mortal
released from all suffering?”

> Pali: “Kiṁsu dutiyā purisassa hoti,
Kiṁsu cenaṁ pasāsati;
Kissa cābhirato macco,
Sabbadukkhā pamuccatī”ti.

[¶26] “Faith is a person’s partner.
Wisdom instructs them.
Delighting in extinguishment a mortal
is released from all suffering.”

> Pali: “Saddhā dutiyā purisassa hoti,
Paññā cenaṁ pasāsati;
Nibbānābhirato macco,
Sabbadukkhā pamuccatī”ti.

[¶27] SN 1.60 · A Poet

> Pali: SN 1.60 · Kavisutta

[¶28] “What’s the source of verses?
What constitutes their phrasing?
What do verses depend upon?
What underlies verses?”

> Pali: “Kiṁsu nidānaṁ gāthānaṁ,
kiṁsu tāsaṁ viyañjanaṁ;
Kiṁsu sannissitā gāthā,
kiṁsu gāthānamāsayo”ti.

[¶29] “Metre is the source of verses.
Syllables constitute their phrasing.
Verses depend on names.
A poet underlies verses.”

> Pali: “Chando nidānaṁ gāthānaṁ,
akkharā tāsaṁ viyañjanaṁ;
Nāmasannissitā gāthā,
kavi gāthānamāsayo”ti.

[¶30] > Pali: Jarāvaggo chaṭṭho.

[¶31] > Pali: Tassuddānaṁ

[¶32] > Pali: Jarā ajarasā mittaṁ,
vatthu tīṇi janāni ca;
Uppatho ca dutiyo ca,
kavinā pūrito vaggoti.

## 7. Overcome · SN 1.61–1.70

Source: https://scriptura.si/works/pali-samyutta-nikaya-1/7/ · cite a paragraph as https://scriptura.si/works/pali-samyutta-nikaya-1/7/#p-N

[¶0] SN 1.61 · Name

> Pali: SN 1.61 · Nāmasutta

[¶1] “What overcomes everything?
What is it that nothing excels?
What is the one thing
that has everything under its sway?”

> Pali: “Kiṁsu sabbaṁ addhabhavi,
kismā bhiyyo na vijjati;
Kissassu ekadhammassa,
sabbeva vasamanvagū”ti.

[¶2] “Name overcomes everything.
Nothing excels name.
Name is the one thing
that has everything under its sway.”

> Pali: “Nāmaṁ sabbaṁ addhabhavi,
nāmā bhiyyo na vijjati;
Nāmassa ekadhammassa,
sabbeva vasamanvagū”ti.

[¶3] SN 1.62 · Mind

> Pali: SN 1.62 · Cittasutta

[¶4] “What leads the world on?
What drags it around?
What is the one thing
that has everything under its sway?”

> Pali: “Kenassu nīyati loko,
kenassu parikassati;
Kissassu ekadhammassa,
sabbeva vasamanvagū”ti.

[¶5] “The mind leads the world on.
The mind drags it around.
Mind is the one thing
that has everything under its sway.”

> Pali: “Cittena nīyati loko,
cittena parikassati;
Cittassa ekadhammassa,
sabbeva vasamanvagū”ti.

[¶6] SN 1.63 · Craving

> Pali: SN 1.63 · Taṇhāsutta

[¶7] “What leads the world on?
What drags it around?
What is the one thing
that has everything under its sway?”

> Pali: “Kenassu nīyati loko,
kenassu parikassati;
Kissassu ekadhammassa,
sabbeva vasamanvagū”ti.

[¶8] “Craving leads the world on.
Craving drags it around.
Craving is the one thing
that has everything under its sway.”

> Pali: “Taṇhāya nīyati loko,
taṇhāya parikassati;
Taṇhāya ekadhammassa,
sabbeva vasamanvagū”ti.

[¶9] SN 1.64 · Fetter

> Pali: SN 1.64 · Saṁyojanasutta

[¶10] “What fetters the world?
How does it travel about?
With the giving up of what
is extinguishment spoken of?”

> Pali: “Kiṁsu saṁyojano loko,
kiṁsu tassa vicāraṇaṁ;
Kissassu vippahānena,
nibbānaṁ iti vuccatī”ti.

[¶11] “Delight fetters the world.
It travels about by means of thought.
With the giving up of craving
extinguishment is spoken of.”

> Pali: “Nandīsaṁyojano loko,
vitakkassa vicāraṇaṁ;
Taṇhāya vippahānena,
nibbānaṁ iti vuccatī”ti.

[¶12] SN 1.65 · Bonds

> Pali: SN 1.65 · Bandhanasutta

[¶13] “What binds the world?
How does it travel about?
With the giving up of what
are all bonds severed?”

> Pali: “Kiṁsu sambandhano loko,
kiṁsu tassa vicāraṇaṁ;
Kissassu vippahānena,
sabbaṁ chindati bandhanan”ti.

[¶14] “Delight binds the world.
It travels about by means of thought.
With the giving up of craving
all bonds are severed.”

> Pali: “Nandīsambandhano loko,
vitakkassa vicāraṇaṁ;
Taṇhāya vippahānena,
sabbaṁ chindati bandhanan”ti.

[¶15] SN 1.66 · Beaten Down

> Pali: SN 1.66 · Attahatasutta

[¶16] “By what is the world beaten down?
By what is it surrounded?
What dart has laid it low?
With what is it always fuming?”

> Pali: “Kenassubbhāhato loko,
kenassu parivārito;
Kena sallena otiṇṇo,
kissa dhūpāyito sadā”ti.

[¶17] “The world is beaten down by death.
It’s surrounded by old age.
The dart of craving has laid it low.
It’s always fuming with desire.”

> Pali: “Maccunābbhāhato loko,
jarāya parivārito;
Taṇhāsallena otiṇṇo,
icchādhūpāyito sadā”ti.

[¶18] SN 1.67 · Ensnared

> Pali: SN 1.67 · Uḍḍitasutta

[¶19] “By what is the world ensnared?
By what is it surrounded?
By what is the world fastened shut?
On what is the world grounded?”

> Pali: “Kenassu uḍḍito loko,
kenassu parivārito;
Kenassu pihito loko,
kismiṁ loko patiṭṭhito”ti.

[¶20] “Craving has ensnared the world.
It’s surrounded by old age.
The world is fastened shut by mortality.
The world is grounded on suffering.”

> Pali: “Taṇhāya uḍḍito loko,
jarāya parivārito;
Maccunā pihito loko,
dukkhe loko patiṭṭhito”ti.

[¶21] SN 1.68 · Fastened Shut

> Pali: SN 1.68 · Pihitasutta

[¶22] “By what is the world fastened shut?
On what is the world grounded?
By what is the world ensnared?
By what is it surrounded?”

> Pali: “Kenassu pihito loko,
kismiṁ loko patiṭṭhito;
Kenassu uḍḍito loko,
kenassu parivārito”ti.

[¶23] “The world is fastened shut by mortality.
The world is grounded on suffering.
Craving has ensnared the world.
It’s surrounded by old age.”

> Pali: “Maccunā pihito loko,
dukkhe loko patiṭṭhito;
Taṇhāya uḍḍito loko,
jarāya parivārito”ti.

[¶24] SN 1.69 · Desire

> Pali: SN 1.69 · Icchāsutta

[¶25] “What is it that binds the world?
By removing what is it freed?
With the giving up of what
are all bonds severed?”

> Pali: “Kenassu bajjhatī loko,
kissa vinayāya muccati;
Kissassu vippahānena,
sabbaṁ chindati bandhanan”ti.

[¶26] “Desire is what binds the world.
By the removing of desire it’s freed.
With the giving up of desire,
all bonds are severed.”

> Pali: “Icchāya bajjhatī loko,
icchāvinayāya muccati;
Icchāya vippahānena,
sabbaṁ chindati bandhanan”ti.

[¶27] SN 1.70 · The World

> Pali: SN 1.70 · Lokasutta

[¶28] “In what has the world arisen?
With what does it get intimate?
By grasping what
is the world troubled in what?”

> Pali: “Kismiṁ loko samuppanno,
kismiṁ kubbati santhavaṁ;
Kissa loko upādāya,
kismiṁ loko vihaññatī”ti.

[¶29] “The world has arisen in six.
It gets intimate with six.
Derived from the six,
the world’s troubled in six.”

> Pali: “Chasu loko samuppanno,
chasu kubbati santhavaṁ;
Channameva upādāya,
chasu loko vihaññatī”ti.

[¶30] > Pali: Addhavaggo sattamo.

[¶31] > Pali: Tassuddānaṁ

[¶32] > Pali: Nāmaṁ cittañca taṇhā ca,
saṁyojanañca bandhanā;
Abbhāhatuḍḍito pihito,
icchā lokena te dasāti.

## 8. Slain · SN 1.71–1.81

Source: https://scriptura.si/works/pali-samyutta-nikaya-1/8/ · cite a paragraph as https://scriptura.si/works/pali-samyutta-nikaya-1/8/#p-N

[¶0] SN 1.71 · Slain

> Pali: SN 1.71 · Chetvāsutta

[¶1] At Sāvatthī.

> Pali: Sāvatthinidānaṁ.

[¶2] Standing to one side, that deity addressed the Buddha in verse:

> Pali: Ekamantaṁ ṭhitā kho sā devatā bhagavantaṁ gāthāya ajjhabhāsi:

[¶3] “When what is slain do you sleep at ease?
When what is slain is there no sorrow?
What is the one thing, Gotama,
whose killing you approve?”

> Pali: “Kiṁsu chetvā sukhaṁ seti,
kiṁsu chetvā na socati;
Kissassu ekadhammassa,
vadhaṁ rocesi gotamā”ti.

[¶4] “When anger’s slain you sleep at ease.
When anger’s slain there is no sorrow.
Anger has a poisonous root
and a sweet tip, O deity.
The noble ones praise its killing,
for when it’s slain there is no sorrow.”

> Pali: “Kodhaṁ chetvā sukhaṁ seti,
kodhaṁ chetvā na socati;
Kodhassa visamūlassa,
madhuraggassa devate;
Vadhaṁ ariyā pasaṁsanti,
tañhi chetvā na socatī”ti.

[¶5] SN 1.72 · A Chariot

> Pali: SN 1.72 · Rathasutta

[¶6] “What is a chariot known by?
What is fire known by?
What is a nation known by?
What is a woman known by?”

> Pali: “Kiṁsu rathassa paññāṇaṁ,
kiṁsu paññāṇamaggino;
Kiṁsu raṭṭhassa paññāṇaṁ,
kiṁsu paññāṇamitthiyā”ti.

[¶7] “A chariot is known by a banner.
Fire is known by smoke.
A nation is known by its ruler.
A woman is known by her husband.”

> Pali: “Dhajo rathassa paññāṇaṁ,
dhūmo paññāṇamaggino;
Rājā raṭṭhassa paññāṇaṁ,
bhattā paññāṇamitthiyā”ti.

[¶8] SN 1.73 · Wealth

> Pali: SN 1.73 · Vittasutta

[¶9] “What’s a person’s best wealth?
What brings happiness when practiced well?
What’s the sweetest taste of all?
The one they say has the best life: how do they live?”

> Pali: “Kiṁsūdha vittaṁ purisassa seṭṭhaṁ,
Kiṁsu suciṇṇo sukhamāvahati;
Kiṁsu have sādutaraṁ rasānaṁ,
Kathaṁjīviṁ jīvitamāhu seṭṭhan”ti.

[¶10] “Faith here is a person’s best wealth.
The teaching brings happiness when practiced well.
Truth is the sweetest taste of all.
The one they say has the best life lives by wisdom.”

> Pali: “Saddhīdha vittaṁ purisassa seṭṭhaṁ,
Dhammo suciṇṇo sukhamāvahati;
Saccaṁ have sādutaraṁ rasānaṁ,
Paññājīviṁ jīvitamāhu seṭṭhan”ti.

[¶11] SN 1.74 · Rain

> Pali: SN 1.74 · Vuṭṭhisutta

[¶12] “What’s the best of things that rise?
And what’s the finest thing to fall?
And what of the things that go forth?
And who’s the finest speaker?”

> Pali: “Kiṁsu uppatataṁ seṭṭhaṁ,
kiṁsu nipatataṁ varaṁ;
Kiṁsu pavajamānānaṁ,
kiṁsu pavadataṁ varan”ti.

[¶13] “A seed’s the best of things that rise.
Rain’s the finest thing to fall.
Cattle, of things that go forth.
And a child is the finest speaker.”

> Pali: “Bījaṁ uppatataṁ seṭṭhaṁ,
vuṭṭhi nipatataṁ varā;
Gāvo pavajamānānaṁ,
putto pavadataṁ varo”ti.

[¶14] “Knowledge is best of things that rise.
Ignorance the finest thing to fall.
The Saṅgha, of things that go forth.
And the Buddha is the finest speaker.”

> Pali: “Vijjā uppatataṁ seṭṭhā,
avijjā nipatataṁ varā;
Saṅgho pavajamānānaṁ,
buddho pavadataṁ varo”ti.

[¶15] SN 1.75 · Afraid

> Pali: SN 1.75 · Bhītāsutta

[¶16] “Why are so many people here afraid,
when the path has been taught <j>with so many dimensions?
I ask you, Gotama, whose wisdom is vast:
Standing on what need one not fear the next world?”

> Pali: “Kiṁsūdha bhītā janatā anekā,
Maggo canekāyatanappavutto;
Pucchāmi taṁ gotama bhūripañña,
Kismiṁ ṭhito paralokaṁ na bhāye”ti.

[¶17] “When speech and mind are directed right,
and you don’t do anything bad with the body
while dwelling at home with plenty of food and drink.
Faithful, gentle, charitable, and bountiful:
one who stands on these four principles,
who stands on the teaching <j>need not fear the next world.”

> Pali: “Vācaṁ manañca paṇidhāya sammā,
Kāyena pāpāni akubbamāno;
Bahvannapānaṁ gharamāvasanto,
Saddho mudū saṁvibhāgī vadaññū;
Etesu dhammesu ṭhito catūsu,
Dhamme ṭhito paralokaṁ na bhāye”ti.

[¶18] SN 1.76 · Getting Old

> Pali: SN 1.76 · Najīratisutta

[¶19] “What ages, what does not age?
What’s called a deviation?
What’s a roadblock for skillful qualities?
What is ending day and night?
What’s the stain of celibacy?
What’s the waterless bath?

> Pali: “Kiṁ jīrati kiṁ na jīrati,
kiṁsu uppathoti vuccati;
Kiṁsu dhammānaṁ paripantho,
kiṁsu rattindivakkhayo;
Kiṁ malaṁ brahmacariyassa,
kiṁ sinānamanodakaṁ.

[¶20] How many holes are there in the world,
where one’s wealth leaks out?
We’ve come to ask the worthy sir:
how are we to understand this?”

> Pali: Kati lokasmiṁ chiddāni,
yattha vittaṁ na tiṭṭhati;
Bhagavantaṁ puṭṭhumāgamma,
kathaṁ jānemu taṁ mayan”ti.

[¶21] “The physical form of mortals gets old,
but their name and clan don’t.
Lust is called a deviation,

> Pali: “Rūpaṁ jīrati maccānaṁ,
nāmagottaṁ na jīrati;
Rāgo uppathoti vuccati.

[¶22] and greed is a roadblock for skillful qualities.
Youth is ending day and night.
Women are the stain of chastity,
to which this generation clings.
Fervor and chastity
are the waterless bath.

> Pali: Lobho dhammānaṁ paripantho,
Vayo rattindivakkhayo;
Itthī malaṁ brahmacariyassa,
Etthāyaṁ sajjate pajā;
Tapo ca brahmacariyañca,
Taṁ sinānamanodakaṁ.

[¶23] There are six holes in the world,
where one’s wealth leaks out:
laziness and negligence,
lack of initiative and lack of restraint,
sleepiness and sloth.
You should completely get rid of these holes!”

> Pali: Cha lokasmiṁ chiddāni,
yattha vittaṁ na tiṭṭhati;
Ālasyañca pamādo ca,
anuṭṭhānaṁ asaṁyamo;
Niddā tandī ca te chidde,
sabbaso taṁ vivajjaye”ti.

[¶24] SN 1.77 · Authority

> Pali: SN 1.77 · Issariyasutta

[¶25] “What is authority in the world?
What’s the best of valuables?
What in the world is a rusty sword?
Who is a pest in the world?

> Pali: “Kiṁsu issariyaṁ loke,
kiṁsu bhaṇḍānamuttamaṁ;
Kiṁsu satthamalaṁ loke,
kiṁsu lokasmimabbudaṁ.

[¶26] Who gets arrested when they take things away?
And who is loved when they take things away?
And who is approved by the astute
when they come again and again?”

> Pali: Kiṁsu harantaṁ vārenti,
haranto pana ko piyo;
Kiṁsu punappunāyantaṁ,
abhinandanti paṇḍitā”ti.

[¶27] “Sway is authority in the world.
A woman is the best of valuables.
Anger in the world is a rusty sword.
A bandit is a pest in the world.

> Pali: “Vaso issariyaṁ loke,
itthī bhaṇḍānamuttamaṁ;
Kodho satthamalaṁ loke,
corā lokasmimabbudā.

[¶28] A bandit gets arrested when they take things away.
And an ascetic is loved when they take things away.
An ascetic is approved by the astute
when they come again and again.”

> Pali: Coraṁ harantaṁ vārenti,
haranto samaṇo piyo;
Samaṇaṁ punappunāyantaṁ,
abhinandanti paṇḍitā”ti.

[¶29] SN 1.78 · Desire

> Pali: SN 1.78 · Kāmasutta

[¶30] “What should one who wants what’s best <j>not give away?
What should a mortal not forsake?
What should be released when it’s good,
but not when it’s bad?”

> Pali: “Kimatthakāmo na dade,
kiṁ macco na pariccaje;
Kiṁsu muñceyya kalyāṇaṁ,
pāpikaṁ na ca mocaye”ti.

[¶31] “A man shouldn’t give away himself.
He shouldn’t forsake himself.
Speech should be released when it’s good,
but not when it’s bad.”

> Pali: “Attānaṁ na dade poso,
attānaṁ na pariccaje;
Vācaṁ muñceyya kalyāṇaṁ,
pāpikañca na mocaye”ti.

[¶32] SN 1.79 · Provisions

> Pali: SN 1.79 · Pātheyyasutta

[¶33] “What binds the provisions for a journey?
What’s the vault of wealth?
What drags a person around?
What in the world is hard to give up?
With what are ordinary beings bound,
like birds in a snare?”

> Pali: “Kiṁsu bandhati pātheyyaṁ,
kiṁsu bhogānamāsayo;
Kiṁsu naraṁ parikassati,
kiṁsu lokasmi dujjahaṁ;
Kismiṁ baddhā puthū sattā,
pāsena sakuṇī yathā”ti.

[¶34] “Faith binds the provisions for a journey.
Majesty is the vault of wealth.
Desire drags a person around.
Desire in the world is hard to give up.
Ordinary beings are bound by desire,
like birds in a snare.”

> Pali: “Saddhā bandhati pātheyyaṁ,
sirī bhogānamāsayo;
Icchā naraṁ parikassati,
icchā lokasmi dujjahā;
Icchābaddhā puthū sattā,
pāsena sakuṇī yathā”ti.

[¶35] SN 1.80 · Lamp

> Pali: SN 1.80 · Pajjotasutta

[¶36] “What’s the lamp for the world?
What in the world is wakeful?
Who are one’s work colleagues?
What is one’s walk of life?

> Pali: “Kiṁsu lokasmi pajjoto,
kiṁsu lokasmi jāgaro;
Kiṁsu kamme sajīvānaṁ,
kimassa iriyāpatho.

[¶37] What nurtures the idle and the tireless,
like a mother her child?
By what do the creatures who live off the earth
sustain their life?”

> Pali: Kiṁsu alasaṁ analasañca,
Mātā puttaṁva posati;
Kiṁ bhūtā upajīvanti,
Ye pāṇā pathavissitā”ti.

[¶38] “Wisdom is the lamp for the world.
Mindfulness in the world is wakeful.
Cattle are one’s work colleagues,
and the furrow is one’s walk of life.

> Pali: “Paññā lokasmi pajjoto,
sati lokasmi jāgaro;
Gāvo kamme sajīvānaṁ,
sītassa iriyāpatho.

[¶39] Rain nurtures the idle and the tireless,
like a mother her child.
The creatures who live off the earth
sustain their life by rain.”

> Pali: Vuṭṭhi alasaṁ analasañca,
Mātā puttaṁva posati;
Vuṭṭhiṁ bhūtā upajīvanti,
Ye pāṇā pathavissitā”ti.

[¶40] SN 1.81 · Free of Strife

> Pali: SN 1.81 · Araṇasutta

[¶41] “Who in the world is free of strife?
Whose life is not wasted?
Who here completely understands desire?
Who always lives as their own master?

> Pali: “Kesūdha araṇā loke,
kesaṁ vusitaṁ na nassati;
Kedha icchaṁ parijānanti,
kesaṁ bhojissiyaṁ sadā.

[¶42] To whom do mother, father, and brothers
bow when they’re established?
Who here, though low born,
is bowed to even by aristocrats?”

> Pali: Kiṁsu mātā pitā bhātā,
vandanti naṁ patiṭṭhitaṁ;
Kiṁsu idha jātihīnaṁ,
abhivādenti khattiyā”ti.

[¶43] “Ascetics are free of strife in the world.
The life of ascetics is not wasted.
Ascetics completely understand desire.
Ascetics always live as their own master.

> Pali: “Samaṇīdha araṇā loke,
Samaṇānaṁ vusitaṁ na nassati;
Samaṇā icchaṁ parijānanti,
Samaṇānaṁ bhojissiyaṁ sadā.

[¶44] Mother, father, and brothers
bow to ascetics when they’re established.
Even though an ascetic is low born,
they’re bowed to even by aristocrats.”

> Pali: Samaṇaṁ mātā pitā bhātā,
vandanti naṁ patiṭṭhitaṁ;
Samaṇīdha jātihīnaṁ,
abhivādenti khattiyā”ti.

[¶45] > Pali: Chetvāvaggo aṭṭhamo.

[¶46] > Pali: Tassuddānaṁ

[¶47] > Pali: Chetvā rathañca cittañca,
vuṭṭhi bhītā najīrati;
Issaraṁ kāmaṁ pātheyyaṁ,
pajjoto araṇena cāti.

[¶48] The Linked Discourses on Deities are complete.

> Pali: Devatāsaṁyuttaṁ samattaṁ.

## 9. Chapter One · SN 2.1

Source: https://scriptura.si/works/pali-samyutta-nikaya-1/9/ · cite a paragraph as https://scriptura.si/works/pali-samyutta-nikaya-1/9/#p-N

[¶0] SN 2.1 · With Kassapa (1st)

> Pali: SN 2.1 · Paṭhamakassapasutta

[¶1] So I have heard. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.

> Pali: Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme.

[¶2] Then, late at night, the glorious godling Kassapa, lighting up the entire Jeta’s Grove, went up to the Buddha, bowed, stood to one side, and said to him, “The Buddha has revealed the mendicant, but not his instructions to a mendicant.”

> Pali: Atha kho kassapo devaputto abhikkantāya rattiyā abhikkantavaṇṇo kevalakappaṁ jetavanaṁ obhāsetvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ aṭṭhāsi. Ekamantaṁ ṭhito kho kassapo devaputto bhagavantaṁ etadavoca: “bhikkhuṁ bhagavā pakāsesi, no ca bhikkhuno anusāsan”ti.

[¶3] “Well then, Kassapa, clarify this matter yourself.”

> Pali: “Tena hi, kassapa, taññevettha paṭibhātū”ti.

[¶4] “You should all train <j>to learn well-spoken words,
to attend closely to ascetics,
to sit alone in hidden places,
and to settle the mind.”

> Pali: “Subhāsitassa sikkhetha,
samaṇūpāsanassa ca;
Ekāsanassa ca raho,
cittavūpasamassa cā”ti.

[¶5] That is what the godling Kassapa said, and the Teacher concurred. Then Kassapa, knowing that the Teacher concurred, bowed and respectfully circled the Buddha, keeping him on his right, before vanishing right there.

> Pali: Idamavoca kassapo devaputto; samanuñño satthā ahosi. Atha kho kassapo devaputto “samanuñño me satthā”ti bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā tatthevantaradhāyīti.

## 10. Chapter One · SN 2.2–2.10

Source: https://scriptura.si/works/pali-samyutta-nikaya-1/10/ · cite a paragraph as https://scriptura.si/works/pali-samyutta-nikaya-1/10/#p-N

[¶0] SN 2.2 · With Kassapa (2nd)

> Pali: SN 2.2 · Dutiyakassapasutta

[¶1] At Sāvatthī.

> Pali: Sāvatthinidānaṁ.

[¶2] Standing to one side, the godling Kassapa spoke this verse in the Buddha’s presence:

> Pali: Ekamantaṁ ṭhito kho kassapo devaputto bhagavato santike imaṁ gāthaṁ abhāsi:

[¶3] “If a mendicant is a meditator, freed in mind,
and if they desire the heart’s fulfillment—
having known the arising and passing of the world,
good-hearted, independent, that is their reward.”

> Pali: “Bhikkhu siyā jhāyī vimuttacitto,
Ākaṅkhe ce hadayassānupattiṁ;
Lokassa ñatvā udayabbayañca,
Sucetaso anissito tadānisaṁso”ti.

[¶4] SN 2.3 · With Māgha

> Pali: SN 2.3 · Māghasutta

[¶5] At Sāvatthī.

> Pali: Sāvatthinidānaṁ.

[¶6] Then, late at night, the glorious godling Māgha, lighting up the entire Jeta’s Grove, went up to the Buddha, bowed, stood to one side, and addressed the Buddha in verse:

> Pali: Atha kho māgho devaputto abhikkantāya rattiyā abhikkantavaṇṇo kevalakappaṁ jetavanaṁ obhāsetvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ aṭṭhāsi. Ekamantaṁ ṭhito kho māgho devaputto bhagavantaṁ gāthāya ajjhabhāsi:

[¶7] “When what is slain do you sleep at ease?
When what is slain is there no sorrow?
What is the one thing
whose killing you approve?”

> Pali: “Kiṁsu chetvā sukhaṁ seti,
kiṁsu chetvā na socati;
Kissassu ekadhammassa,
vadhaṁ rocesi gotamā”ti.

[¶8] “When anger’s slain you sleep at ease.
When anger’s slain there is no sorrow.
Anger has a poisonous root
and a sweet tip, O Smiter of the Constrictor.
The noble ones praise its killing,
for when it’s slain there is no sorrow.”

> Pali: “Kodhaṁ chetvā sukhaṁ seti,
kodhaṁ chetvā na socati;
Kodhassa visamūlassa,
madhuraggassa vatrabhū;
Vadhaṁ ariyā pasaṁsanti,
tañhi chetvā na socatī”ti.

[¶9] SN 2.4 · With Maghada

> Pali: SN 2.4 · Māgadhasutta

[¶10] At Sāvatthī.

> Pali: Sāvatthinidānaṁ.

[¶11] Standing to one side, the godling Maghada addressed the Buddha in verse:

> Pali: Ekamantaṁ ṭhito kho māgadho devaputto bhagavantaṁ gāthāya ajjhabhāsi:

[¶12] “How many lamps are there
that light up the world?
We’ve come to ask the Buddha;
how are we to understand this?”

> Pali: “Kati lokasmiṁ pajjotā,
yehi loko pakāsati;
Bhavantaṁ puṭṭhumāgamma,
kathaṁ jānemu taṁ mayan”ti.

[¶13] “There are four lamps in the world,
a fifth is not found.
The sun blazes by day,
the moon radiates at night,

> Pali: “Cattāro loke pajjotā,
pañcamettha na vijjati;
Divā tapati ādicco,
rattimābhāti candimā.

[¶14] while a fire illuminates both
by day and by night.
But a Buddha is the best of blazes:
this is the supreme radiance.”

> Pali: Atha aggi divārattiṁ,
tattha tattha pakāsati;
Sambuddho tapataṁ seṭṭho,
esā ābhā anuttarā”ti.

[¶15] SN 2.5 · With Dāmali

> Pali: SN 2.5 · Dāmalisutta

[¶16] At Sāvatthī.

> Pali: Sāvatthinidānaṁ.

[¶17] Then, late at night, the glorious godling Dāmali, lighting up the entire Jeta’s Grove, went up to the Buddha, bowed, stood to one side, and spoke this verse in the Buddha’s presence:

> Pali: Atha kho dāmali devaputto abhikkantāya rattiyā abhikkantavaṇṇo kevalakappaṁ jetavanaṁ obhāsetvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ aṭṭhāsi. Ekamantaṁ ṭhito kho dāmali devaputto bhagavato santike imaṁ gāthaṁ abhāsi:

[¶18] “This is what should be done by a brahmin:
unrelenting striving.
Then, with the giving up of sensual pleasures,
they won’t hope to be reborn.”

> Pali: “Karaṇīyametaṁ brāhmaṇena,
Padhānaṁ akilāsunā;
Kāmānaṁ vippahānena,
Na tenāsīsate bhavan”ti.

[¶19] “The brahmin has nothing left to do,”
said the Buddha to Dāmali,
“for they’ve completed their task.
So long as a personage fails to gain a footing in the river,
they swim with every limb.
But someone who has gained a footing <j>and stands on dry land
need not swim, <j>for they have reached the far shore.

> Pali: “Natthi kiccaṁ brāhmaṇassa,
(dāmalīti bhagavā)
Katakicco hi brāhmaṇo;
Yāva na gādhaṁ labhati nadīsu,
Āyūhati sabbagattebhi jantu;
Gādhañca laddhāna thale ṭhito yo,
Nāyūhatī pāragato hi sova.

[¶20] Dāmali, this is a simile for the brahmin,
alert, a meditator who has ended defilements.
Since they’ve reached the end of rebirth and death,
they need not swim, <j>for they have reached the far shore.”

> Pali: Esūpamā dāmali brāhmaṇassa,
Khīṇāsavassa nipakassa jhāyino;
Pappuyya jātimaraṇassa antaṁ,
Nāyūhatī pāragato hi so”ti.

[¶21] SN 2.6 · With Kāmada

> Pali: SN 2.6 · Kāmadasutta

[¶22] At Sāvatthī.

> Pali: Sāvatthinidānaṁ.

[¶23] Standing to one side, the godling Kāmada said to the Buddha, “It’s too hard, Blessed One! It’s just too hard!”

> Pali: Ekamantaṁ ṭhito kho kāmado devaputto bhagavantaṁ etadavoca: “dukkaraṁ, bhagavā, sudukkaraṁ, bhagavā”ti.

[¶24] “They do it even though it’s hard,”
said the Buddha to Kāmada,
“the stable trainees with ethics, and immersion.
For one who has entered the homeless life,
contentment brings happiness.”

> Pali: “Dukkaraṁ vāpi karonti,
(kāmadāti bhagavā)
Sekhā sīlasamāhitā;
Ṭhitattā anagāriyupetassa,
Tuṭṭhi hoti sukhāvahā”ti.

[¶25] “Such contentment, Blessed One, is hard to find.”

> Pali: “Dullabhā, bhagavā, yadidaṁ tuṭṭhī”ti.

[¶26] “They find it even though it’s hard,”
said the Buddha to Kāmada,
“those who love to settle the mind;
whose minds love to meditate
day and night.”

> Pali: “Dullabhaṁ vāpi labhanti,
(kāmadāti bhagavā)
Cittavūpasame ratā;
Yesaṁ divā ca ratto ca,
Bhāvanāya rato mano”ti.

[¶27] “But it’s hard, Blessed One, to immerse this mind in samādhi.”

> Pali: “Dussamādahaṁ, bhagavā, yadidaṁ cittan”ti.

[¶28] “They become immersed in samādhi <j>even though it’s hard,”
said the Buddha to Kāmada,
“those who love calming the faculties.
Having cut through the net of Death,
the noble ones, Kāmada, go on their way.”

> Pali: “Dussamādahaṁ vāpi samādahanti,
(kāmadāti bhagavā)
Indriyūpasame ratā;
Te chetvā maccuno jālaṁ,
Ariyā gacchanti kāmadā”ti.

[¶29] “But this path, Blessed One, is rough and hard to travel.”

> Pali: “Duggamo, bhagavā, visamo maggo”ti.

[¶30] “Though it’s rough, hard to travel,
the noble ones, Kāmada, go on their way.
The ignoble fall headfirst
on a rough path.
But the path of the noble ones is smooth,
for the noble ones are smooth amid the rough.”

> Pali: “Duggame visame vāpi,
Ariyā gacchanti kāmada;
Anariyā visame magge,
Papatanti avaṁsirā;
Ariyānaṁ samo maggo,
Ariyā hi visame samā”ti.

[¶31] SN 2.7 · With Pañcālacaṇḍa

> Pali: SN 2.7 · Pañcālacaṇḍasutta

[¶32] At Sāvatthī.

> Pali: Sāvatthinidānaṁ.

[¶33] Standing to one side, the godling Pañcālacaṇḍa spoke this verse in the Buddha’s presence:

> Pali: Ekamantaṁ ṭhito kho pañcālacaṇḍo devaputto bhagavato santike imaṁ gāthaṁ abhāsi:

[¶34] “The opening amid confinement
was discovered by the Buddha of vast intelligence,
who awakened to absorption,
the sage, the solitary boss bull.”

> Pali: “Sambādhe vata okāsaṁ,
Avindi bhūrimedhaso;
Yo jhānamabujjhi buddho,
Paṭilīnanisabho munī”ti.

[¶35] “Even amid confinement they understand,”
said the Buddha to Pañcālacaṇḍa,
“the principle for attaining extinguishment.
Those who have acquired mindfulness
are perfectly serene in samādhi.”

> Pali: “Sambādhe vāpi vindanti,
(pañcālacaṇḍāti bhagavā)
Dhammaṁ nibbānapattiyā;
Ye satiṁ paccalatthaṁsu,
Sammā te susamāhitā”ti.

[¶36] SN 2.8 · With Tāyana

> Pali: SN 2.8 · Tāyanasutta

[¶37] At Sāvatthī.

> Pali: Sāvatthinidānaṁ.

[¶38] Then, late at night, the glorious godling Tāyana, formerly a religious founder, lighting up the entire Jeta’s Grove, went up to the Buddha, bowed, stood to one side, and recited these verses in the Buddha’s presence:

> Pali: Atha kho tāyano devaputto purāṇatitthakaro abhikkantāya rattiyā abhikkantavaṇṇo kevalakappaṁ jetavanaṁ obhāsetvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ aṭṭhāsi. Ekamantaṁ ṭhito kho tāyano devaputto bhagavato santike imā gāthāyo abhāsi:

[¶39] “Cut the stream, striving!
Cast aside sensual pleasures, brahmin.
A sage who doesn’t give up sensual pleasures
is not reborn in a unified state.

> Pali: “Chinda sotaṁ parakkamma,
kāme panuda brāhmaṇa;
Nappahāya munī kāme,
nekattamupapajjati.

[¶40] If one is to do what should be done,
one should staunchly strive.
For the life gone forth when laxly led
just stirs up dust all the more.

> Pali: Kayirā ce kayirāthenaṁ,
daḷhamenaṁ parakkame;
Sithilo hi paribbājo,
bhiyyo ākirate rajaṁ.

[¶41] A bad deed is better left undone,
for it will plague you later on.
A good deed is better done,
one that does not plague you.

> Pali: Akataṁ dukkaṭaṁ seyyo,
pacchā tapati dukkaṭaṁ;
Katañca sukataṁ seyyo,
yaṁ katvā nānutappati.

[¶42] When kusa grass is wrongly grasped
it only cuts the hand.
So too, the ascetic life, when wrongly taken,
drags you to hell.

> Pali: Kuso yathā duggahito,
hatthamevānukantati;
Sāmaññaṁ dupparāmaṭṭhaṁ,
nirayāyūpakaḍḍhati.

[¶43] Any lax act,
any corrupt observance,
or suspicious spiritual life,
is not very fruitful.”

> Pali: Yaṁ kiñci sithilaṁ kammaṁ,
saṅkiliṭṭhañca yaṁ vataṁ;
Saṅkassaraṁ brahmacariyaṁ,
na taṁ hoti mahapphalan”ti.

[¶44] That is what the godling Tāyana said. Then he bowed and respectfully circled the Buddha, keeping him on his right, before vanishing right there.

> Pali: Idamavoca tāyano devaputto; idaṁ vatvā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā tatthevantaradhāyīti.

[¶45] Then, when the night had passed, the Buddha told the mendicants all that had happened.

> Pali: Atha kho bhagavā tassā rattiyā accayena bhikkhū āmantesi:

[¶46] “Mendicants, tonight, the glorious godling Tāyana, formerly a religious founder, lighting up the entire Jeta’s Grove, came to me, bowed, stood to one side, and recited these verses in my presence.” The Buddha repeated the verses in full, adding:

> Pali: “imaṁ, bhikkhave, rattiṁ tāyano nāma devaputto purāṇatitthakaro abhikkantāya rattiyā abhikkantavaṇṇo kevalakappaṁ jetavanaṁ obhāsetvā yenāhaṁ tenupasaṅkami; upasaṅkamitvā maṁ abhivādetvā ekamantaṁ aṭṭhāsi. Ekamantaṁ ṭhito kho, bhikkhave, tāyano devaputto mama santike imā gāthāyo abhāsi:

[¶47] > Pali: ‘Chinda sotaṁ parakkamma,
kāme panuda brāhmaṇa;
Nappahāya munī kāme,
nekattamupapajjati.

[¶48] > Pali: Kayirā ce kayirāthenaṁ,
daḷhamenaṁ parakkame;
Sithilo hi paribbājo,
bhiyyo ākirate rajaṁ.

[¶49] > Pali: Akataṁ dukkaṭaṁ seyyo,
pacchā tapati dukkaṭaṁ;
Katañca sukataṁ seyyo,
yaṁ katvā nānutappati.

[¶50] > Pali: Kuso yathā duggahito,
hatthamevānukantati;
Sāmaññaṁ dupparāmaṭṭhaṁ,
nirayāyūpakaḍḍhati.

[¶51] > Pali: Yaṁ kiñci sithilaṁ kammaṁ,
saṅkiliṭṭhañca yaṁ vataṁ;
Saṅkassaraṁ brahmacariyaṁ,
na taṁ hoti mahapphalan’ti.

[¶52] “That is what the godling Tāyana said. Then he bowed and respectfully circled me, keeping me on his right side, before vanishing right there. Mendicants, learn the verses of Tāyana! Memorize the verses of Tāyana! Remember the verses of Tāyana! These verses are beneficial and relate to the fundamentals of the spiritual life.”

> Pali: Idamavoca, bhikkhave, tāyano devaputto, idaṁ vatvā maṁ abhivādetvā padakkhiṇaṁ katvā tatthevantaradhāyi. Uggaṇhātha, bhikkhave, tāyanagāthā; pariyāpuṇātha, bhikkhave, tāyanagāthā; dhāretha, bhikkhave, tāyanagāthā. Atthasaṁhitā, bhikkhave, tāyanagāthā ādibrahmacariyikā”ti.

[¶53] SN 2.9 · The Moon

> Pali: SN 2.9 · Candimasutta

[¶54] At Sāvatthī.

> Pali: Sāvatthinidānaṁ.

[¶55] Now at that time the Moon God had been seized by Rāhu, lord of titans. Then the Moon God, recollecting the Buddha, at that time spoke this verse:

> Pali: Tena kho pana samayena candimā devaputto rāhunā asurindena gahito hoti. Atha kho candimā devaputto bhagavantaṁ anussaramāno tāyaṁ velāyaṁ imaṁ gāthaṁ abhāsi:

[¶56] “Homage to you, Buddha, hero!
You’re free in every way.
I’ve wandered into confinement:
be my refuge!”

> Pali: “Namo te buddha vīratthu,
vippamuttosi sabbadhi;
Sambādhapaṭipannosmi,
tassa me saraṇaṁ bhavā”ti.

[¶57] Then the Buddha addressed Rāhu in verse concerning the Moon God:

> Pali: Atha kho bhagavā candimaṁ devaputtaṁ ārabbha rāhuṁ asurindaṁ gāthāya ajjhabhāsi:

[¶58] “The Moon God has gone for refuge
to the Realized One, the perfected one.
The Buddhas have compassion for the world—
so Rāhu, release the Moon!”

> Pali: “Tathāgataṁ arahantaṁ,
candimā saraṇaṁ gato;
Rāhu candaṁ pamuñcassu,
buddhā lokānukampakā”ti.

[¶59] Then Rāhu, having released the Moon, rushed to see Vepacitti, lord of titans and stood to one side, shocked and awestruck. Vepacitti addressed him in verse:

> Pali: Atha kho rāhu asurindo candimaṁ devaputtaṁ muñcitvā taramānarūpo yena vepacitti asurindo tenupasaṅkami; upasaṅkamitvā saṁviggo lomahaṭṭhajāto ekamantaṁ aṭṭhāsi. Ekamantaṁ ṭhitaṁ kho rāhuṁ asurindaṁ vepacitti asurindo gāthāya ajjhabhāsi:

[¶60] “Why the rush?
Rāhu, you released the Moon
and came here looking like you’re in shock:
why do you stand there so scared?”

> Pali: “Kiṁ nu santaramānova,
rāhu candaṁ pamuñcasi;
Saṁviggarūpo āgamma,
kiṁ nu bhītova tiṭṭhasī”ti.

[¶61] “My head would have exploded in seven pieces,
I would have found no happiness in life,
if, when enchanted by the Buddha’s verse,
I had not released the Moon.”

> Pali: “Sattadhā me phale muddhā,
jīvanto na sukhaṁ labhe;
Buddhagāthābhigītomhi,
no ce muñceyya candiman”ti.

[¶62] SN 2.10 · The Sun

> Pali: SN 2.10 · Sūriyasutta

[¶63] At Sāvatthī.

> Pali: Sāvatthinidānaṁ.

[¶64] Now at that time the Sun God had been seized by Rāhu, lord of titans. Then the Sun God, recollecting the Buddha, at that time spoke this verse:

> Pali: Tena kho pana samayena sūriyo devaputto rāhunā asurindena gahito hoti. Atha kho sūriyo devaputto bhagavantaṁ anussaramāno tāyaṁ velāyaṁ imaṁ gāthaṁ abhāsi:

[¶65] “Homage to you, Buddha, hero!
You’re free in every way.
I’ve wandered into confinement:
be my refuge!”

> Pali: “Namo te buddha vīratthu,
vippamuttosi sabbadhi;
Sambādhapaṭipannosmi,
tassa me saraṇaṁ bhavā”ti.

[¶66] Then the Buddha addressed Rāhu in verse concerning the Sun God:

> Pali: Atha kho bhagavā sūriyaṁ devaputtaṁ ārabbha rāhuṁ asurindaṁ gāthāhi ajjhabhāsi:

[¶67] “The Sun God has gone for refuge
to the Realized One, the perfected one.
The Buddhas have compassion for the world—
so Rāhu, release the Sun!

> Pali: “Tathāgataṁ arahantaṁ,
sūriyo saraṇaṁ gato;
Rāhu sūriyaṁ pamuñcassu,
buddhā lokānukampakā.

[¶68] He is a beacon in the darkness,
the dazzling sun, circle of awesome might.
Rāhu, do not swallow him as he traverses the sky.
Rāhu, release my offspring, the Sun!”

> Pali: Yo andhakāre tamasi pabhaṅkaro,
Verocano maṇḍalī uggatejo;
Mā rāhu gilī caramantalikkhe,
Pajaṁ mamaṁ rāhu pamuñca sūriyan”ti.

[¶69] Then Rāhu, having released the Sun, rushed to see Vepacitti, lord of titans and stood to one side, shocked and awestruck. Vepacitti addressed him in verse:

> Pali: Atha kho rāhu asurindo sūriyaṁ devaputtaṁ muñcitvā taramānarūpo yena vepacitti asurindo tenupasaṅkami; upasaṅkamitvā saṁviggo lomahaṭṭhajāto ekamantaṁ aṭṭhāsi. Ekamantaṁ ṭhitaṁ kho rāhuṁ asurindaṁ vepacitti asurindo gāthāya ajjhabhāsi:

[¶70] “Why the rush?
Rāhu, you released the Sun
and came here looking like you’re in shock:
why do you stand there so scared?”

> Pali: “Kiṁ nu santaramānova,
rāhu sūriyaṁ pamuñcasi;
Saṁviggarūpo āgamma,
kiṁ nu bhītova tiṭṭhasī”ti.

[¶71] “My head would have exploded in seven pieces,
I would have found no joy in life,
if, when enchanted by the Buddha’s verse,
I had not released the Sun.”

> Pali: “Sattadhā me phale muddhā,
jīvanto na sukhaṁ labhe;
Buddhagāthābhigītomhi,
no ce muñceyya sūriyan”ti.

[¶72] > Pali: Paṭhamo vaggo.

[¶73] > Pali: Tassuddānaṁ

[¶74] > Pali: Dve kassapā ca māgho ca,
Māgadho dāmali kāmado;
Pañcālacaṇḍo tāyano,
Candimasūriyena te dasāti.

## 11. With Anāthapiṇḍika · SN 2.11–2.20

Source: https://scriptura.si/works/pali-samyutta-nikaya-1/11/ · cite a paragraph as https://scriptura.si/works/pali-samyutta-nikaya-1/11/#p-N

[¶0] SN 2.11 · With Candimasa

> Pali: SN 2.11 · Candimasasutta

[¶1] At Sāvatthī.

> Pali: Sāvatthinidānaṁ.

[¶2] Then, late at night, the glorious godling Candimasa, lighting up the entire Jeta’s Grove, went up to the Buddha, bowed, stood to one side, and spoke this verse in the Buddha’s presence:

> Pali: Atha kho candimaso devaputto abhikkantāya rattiyā abhikkantavaṇṇo kevalakappaṁ jetavanaṁ obhāsetvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ aṭṭhāsi. Ekamantaṁ ṭhito kho candimaso devaputto bhagavato santike imaṁ gāthaṁ abhāsi:

[¶3] “Like deer in a mosquito-free marsh,
they will reach a safe place
having entered the absorptions,
unified, alert, and mindful.”

> Pali: “Te hi sotthiṁ gamissanti,
kacchevāmakase magā;
Jhānāni upasampajja,
ekodi nipakā satā”ti.

[¶4] “Like fish when the net is cut,
they will reach the far shore
having entered the absorptions,
diligent, with strife discarded.”

> Pali: “Te hi pāraṁ gamissanti,
chetvā jālaṁva ambujo;
Jhānāni upasampajja,
appamattā raṇañjahā”ti.

[¶5] SN 2.12 · With Vishnu

> Pali: SN 2.12 · Veṇḍusutta

[¶6] Standing to one side, the godling Vishnu spoke this verse in the Buddha’s presence:

> Pali: Ekamantaṁ ṭhito kho veṇḍu devaputto bhagavato santike imaṁ gāthaṁ abhāsi:

[¶7] “Happy are the men
who pay homage to the Holy One!
They apply themselves to Gotama’s instructions,
diligently training.”

> Pali: “Sukhitāva te manujā,
sugataṁ payirupāsiya;
Yuñjaṁ gotamasāsane,
appamattā nu sikkhare”ti.

[¶8] “Those who practice absorption <j>in accord with the training”,
said the Buddha to Vishnu,
“in the way of teaching I’ve proclaimed,
diligent while there is still time;
they won’t fall under the sway of Death.”

> Pali: “Ye me pavutte siṭṭhipade,
(veṇḍūti bhagavā)
Anusikkhanti jhāyino;
Kāle te appamajjantā,
Na maccuvasagā siyun”ti.

[¶9] SN 2.13 · With Dīghalaṭṭhi

> Pali: SN 2.13 · Dīghalaṭṭhisutta

[¶10] So I have heard. At one time the Buddha was staying near Rājagaha in the Bamboo Grove, the squirrels’ feeding ground.

> Pali: Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā rājagahe viharati veḷuvane kalandakanivāpe.

[¶11] Then, late at night, the glorious godling Dīghalaṭṭhi, lighting up the entire Bamboo Grove, went up to the Buddha, bowed, stood to one side, and spoke this verse in the Buddha’s presence:

> Pali: Atha kho dīghalaṭṭhi devaputto abhikkantāya rattiyā abhikkantavaṇṇo kevalakappaṁ veḷuvanaṁ obhāsetvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ aṭṭhāsi. Ekamantaṁ ṭhito kho dīghalaṭṭhi devaputto bhagavato santike imaṁ gāthaṁ abhāsi:

[¶12] “If a mendicant is a meditator, freed in mind,
and if they desire the heart’s fulfillment—
having known the arising and passing of the world,
good-hearted, independent, that is their reward.”

> Pali: “Bhikkhu siyā jhāyī vimuttacitto,
Ākaṅkhe ce hadayassānupattiṁ;
Lokassa ñatvā udayabbayañca,
Sucetaso anissito tadānisaṁso”ti.

[¶13] SN 2.14 · With Nandana

> Pali: SN 2.14 · Nandanasutta

[¶14] Standing to one side, the godling Nandana addressed the Buddha in verse:

> Pali: Ekamantaṁ ṭhito kho nandano devaputto bhagavantaṁ gāthāya ajjhabhāsi:

[¶15] “I ask you, Gotama, whose wisdom is vast,
the Blessed One <j>of unhindered knowledge and vision.
What sort do they call ethical?
What sort do they call wise?
What sort lives on after transcending suffering?
What sort is worshiped by the deities?”

> Pali: “Pucchāmi taṁ gotama bhūripañña,
Anāvaṭaṁ bhagavato ñāṇadassanaṁ;
Kathaṁvidhaṁ sīlavantaṁ vadanti,
Kathaṁvidhaṁ paññavantaṁ vadanti;
Kathaṁvidho dukkhamaticca iriyati,
Kathaṁvidhaṁ devatā pūjayantī”ti.

[¶16] “Someone who is ethical, wise, evolved,
becomes serene, loving absorption, mindful,
who’s gotten rid of and given up all sorrows,
with defilements ended, they bear their final body.

> Pali: “Yo sīlavā paññavā bhāvitatto,
Samāhito jhānarato satīmā;
Sabbassa sokā vigatā pahīnā,
Khīṇāsavo antimadehadhārī.

[¶17] That sort they call ethical.
That sort they call wise.
That sort lives on after transcending suffering.
That sort is worshiped by the deities.”

> Pali: Tathāvidhaṁ sīlavantaṁ vadanti,
Tathāvidhaṁ paññavantaṁ vadanti;
Tathāvidho dukkhamaticca iriyati,
Tathāvidhaṁ devatā pūjayantī”ti.

[¶18] SN 2.15 · With Candana

> Pali: SN 2.15 · Candanasutta

[¶19] Standing to one side, the godling Candana addressed the Buddha in verse:

> Pali: Ekamantaṁ ṭhito kho candano devaputto bhagavantaṁ gāthāya ajjhabhāsi:

[¶20] “Who here crosses the flood,
tireless all day and night?
Who, not standing and unsupported,
does not sink in the deep?”

> Pali: “Kathaṁsu tarati oghaṁ,
rattindivamatandito;
Appatiṭṭhe anālambe,
ko gambhīre na sīdatī”ti.

[¶21] “Someone who is always endowed with ethics,
wise and serene,
energetic and resolute,
crosses the flood so hard to cross.

> Pali: “Sabbadā sīlasampanno,
Paññavā susamāhito;
Āraddhavīriyo pahitatto,
Oghaṁ tarati duttaraṁ.

[¶22] Someone who desists from sensual perception,
has moved past the fetter of form,
and has finished with relishing and greed
does not sink in the deep.”

> Pali: Virato kāmasaññāya,
rūpasaṁyojanātigo;
Nandīrāgaparikkhīṇo,
so gambhīre na sīdatī”ti.

[¶23] SN 2.16 · With Vāsudatta

> Pali: SN 2.16 · Vāsudattasutta

[¶24] Standing to one side, the godling Vāsudatta spoke this verse in the Buddha’s presence:

> Pali: Ekamantaṁ ṭhito kho vāsudatto devaputto bhagavato santike imaṁ gāthaṁ abhāsi:

[¶25] “Like they’re struck by a sword,
like their head was on fire,
a mendicant should wander mindful,
to give up sensual desire.”

> Pali: “Sattiyā viya omaṭṭho,
ḍayhamānova matthake;
Kāmarāgappahānāya,
sato bhikkhu paribbaje”ti.

[¶26] “Like they’re struck by a sword,
like their head was on fire,
a mendicant should wander mindful,
to give up substantialist view.”

> Pali: “Sattiyā viya omaṭṭho,
ḍayhamānova matthake;
Sakkāyadiṭṭhippahānāya,
sato bhikkhu paribbaje”ti.

[¶27] SN 2.17 · With Subrahmā

> Pali: SN 2.17 · Subrahmasutta

[¶28] Standing to one side, the godling Subrahmā addressed the Buddha in verse:

> Pali: Ekamantaṁ ṭhito kho subrahmā devaputto bhagavantaṁ gāthāya ajjhabhāsi:

[¶29] “This mind is always anxious,
this mind is always stressed
about stresses that haven’t arisen
and those that have.
If there is a state free of anxiety,
please answer my question.”

> Pali: “Niccaṁ utrastamidaṁ cittaṁ,
niccaṁ ubbiggamidaṁ mano;
Anuppannesu kicchesu,
atho uppatitesu ca;
Sace atthi anutrastaṁ,
taṁ me akkhāhi pucchito”ti.

[¶30] “Not without understanding and fervor,
not without restraining the sense faculties,
not without letting go of everything,
do I see safety for living creatures.”

> Pali: “Nāññatra bojjhā tapasā,
nāññatrindriyasaṁvarā;
Nāññatra sabbanissaggā,
sotthiṁ passāmi pāṇinan”ti.

[¶31] That is what the Buddha said. … The godling vanished right there.

> Pali: Idamavoca …pe… tatthevantaradhāyīti.

[¶32] SN 2.18 · With Kakudha

> Pali: SN 2.18 · Kakudhasutta

[¶33] So I have heard. At one time the Buddha was staying near Sāketa in the deer park at the Añjana Wood.

> Pali: Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā sākete viharati añjanavane migadāye.

[¶34] Then, late at night, the glorious godling Kakudha, lighting up the entire Añjana Wood, went up to the Buddha, bowed, stood to one side, and said to him, “Do you delight, ascetic?”

> Pali: Atha kho kakudho devaputto abhikkantāya rattiyā abhikkantavaṇṇo kevalakappaṁ añjanavanaṁ obhāsetvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ aṭṭhāsi. Ekamantaṁ ṭhito kho kakudho devaputto bhagavantaṁ etadavoca: “nandasi, samaṇā”ti?

[¶35] “What have I gained, sir?”

> Pali: “Kiṁ laddhā, āvuso”ti?

[¶36] “Well then, ascetic, do you sorrow?”

> Pali: “Tena hi, samaṇa, socasī”ti?

[¶37] “What have I lost, sir?”

> Pali: “Kiṁ jīyittha, āvuso”ti?

[¶38] “Well then, ascetic, do you neither delight nor sorrow?”

> Pali: “Tena hi, samaṇa, neva nandasi na ca socasī”ti?

[¶39] “Yes, sir.”

> Pali: “Evamāvuso”ti.

[¶40] “I hope you’re not gloomy, mendicant,
I hope that delight isn’t found in you.
I hope that discontent doesn’t
overwhelm you as you sit alone.”

> Pali: “Kacci tvaṁ anagho bhikkhu,
kacci nandī na vijjati;
Kacci taṁ ekamāsīnaṁ,
aratī nābhikīratī”ti.

[¶41] “I’m genuinely not gloomy, spirit,
and no delight is found in me.
And also discontent doesn’t
overwhelm me as I sit alone.”

> Pali: “Anagho ve ahaṁ yakkha,
atho nandī na vijjati;
Atho maṁ ekamāsīnaṁ,
aratī nābhikīratī”ti.

[¶42] “How are you not gloomy, mendicant?
How is delight not found in you?
How does discontent not
overwhelm you as you sit alone?”

> Pali: “Kathaṁ tvaṁ anagho bhikkhu,
kathaṁ nandī na vijjati;
Kathaṁ taṁ ekamāsīnaṁ,
aratī nābhikīratī”ti.

[¶43] “Delight is born from gloom,
gloom is born from delight;
sir, you should know me as
a mendicant free of delight and gloom.”

> Pali: “Aghajātassa ve nandī,
nandījātassa ve aghaṁ;
Anandī anagho bhikkhu,
evaṁ jānāhi āvuso”ti.

[¶44] “After a long time I see
a brahmin fully quenched.
A mendicant free of delight and gloom,
he has crossed over clinging to the world.”

> Pali: “Cirassaṁ vata passāmi,
brāhmaṇaṁ parinibbutaṁ;
Anandiṁ anaghaṁ bhikkhuṁ,
tiṇṇaṁ loke visattikan”ti.

[¶45] SN 2.19 · With Uttara

> Pali: SN 2.19 · Uttarasutta

[¶46] At Rājagaha. Standing to one side, the godling Uttara spoke this verse in the Buddha’s presence:

> Pali: Rājagahanidānaṁ. Ekamantaṁ ṭhito kho uttaro devaputto bhagavato santike imaṁ gāthaṁ abhāsi:

[¶47] “This life, so very short, is led onward.
One led on to old age has no shelter.
Seeing this peril in death,
do good deeds that bring you joy.”

> Pali: “Upanīyati jīvitamappamāyu,
Jarūpanītassa na santi tāṇā;
Etaṁ bhayaṁ maraṇe pekkhamāno,
Puññāni kayirātha sukhāvahānī”ti.

[¶48] “This life, so very short, is led onward.
One led on to old age has no shelter.
Seeing this peril in death,
a seeker of peace would drop the world’s bait.”

> Pali: “Upanīyati jīvitamappamāyu,
Jarūpanītassa na santi tāṇā;
Etaṁ bhayaṁ maraṇe pekkhamāno,
Lokāmisaṁ pajahe santipekkho”ti.

[¶49] SN 2.20 · With Anāthapiṇḍika

> Pali: SN 2.20 · Anāthapiṇḍikasutta

[¶50] Standing to one side, the godling Anāthapiṇḍika recited these verses in the Buddha’s presence:

> Pali: Ekamantaṁ ṭhito kho anāthapiṇḍiko devaputto bhagavato santike imā gāthāyo abhāsi:

[¶51] “This is indeed that Jeta’s Grove,
frequented by the Saṅgha of seers,
where the King of Dhamma stayed:
it brings me joy!

> Pali: “Idañhi taṁ jetavanaṁ,
isisaṅghanisevitaṁ;
Āvutthaṁ dhammarājena,
pītisañjananaṁ mama.

[¶52] Deeds, knowledge, and principle;
ethical conduct, an excellent livelihood;
by these are mortals purified,
not by clan or wealth.

> Pali: Kammaṁ vijjā ca dhammo ca,
sīlaṁ jīvitamuttamaṁ;
Etena maccā sujjhanti,
na gottena dhanena vā.

[¶53] That’s why an astute person,
seeing what’s good for themselves,
would examine the teaching rationally,
that’s how they become purified in that.

> Pali: Tasmā hi paṇḍito poso,
sampassaṁ atthamattano;
Yoniso vicine dhammaṁ,
evaṁ tattha visujjhati.

[¶54] Sāriputta is full of wisdom,
ethics, and peace.
Even a mendicant who has crossed over
might at best equal him.”

> Pali: Sāriputtova paññāya,
sīlena upasamena ca;
Yopi pāraṅgato bhikkhu,
etāvaparamo siyā”ti.

[¶55] That is what the godling Anāthapiṇḍika said. Then he bowed and respectfully circled the Buddha, keeping him on his right, before vanishing right there.

> Pali: Idamavoca anāthapiṇḍiko devaputto. Idaṁ vatvā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā tatthevantaradhāyi.

[¶56] Then, when the night had passed, the Buddha addressed the mendicants: “Mendicants, tonight, a certain glorious godling, lighting up the entire Jeta’s Grove, came to me, bowed, stood to one side, and recited these verses in my presence.” The Buddha then repeated the verses in full.

> Pali: Atha kho bhagavā tassā rattiyā accayena bhikkhū āmantesi: “imaṁ, bhikkhave, rattiṁ aññataro devaputto abhikkantāya rattiyā abhikkantavaṇṇo kevalakappaṁ jetavanaṁ obhāsetvā yenāhaṁ tenupasaṅkami; upasaṅkamitvā maṁ abhivādetvā ekamantaṁ aṭṭhāsi. Ekamantaṁ ṭhito kho, bhikkhave, so devaputto mama santike imā gāthāyo abhāsi:

[¶57] > Pali: ‘Idañhi taṁ jetavanaṁ,
isisaṅghanisevitaṁ;
Āvutthaṁ dhammarājena,
pītisañjananaṁ mama.

[¶58] > Pali: Kammaṁ vijjā ca dhammo ca,
sīlaṁ jīvitamuttamaṁ;
Etena maccā sujjhanti,
na gottena dhanena vā.

[¶59] > Pali: Tasmā hi paṇḍito poso,
sampassaṁ atthamattano;
Yoniso vicine dhammaṁ,
evaṁ tattha visujjhati.

[¶60] > Pali: Sāriputtova paññāya,
sīlena upasamena ca;
Yopi pāraṅgato bhikkhu,
etāvaparamo siyā’ti.

[¶61] > Pali: Idamavoca, bhikkhave, so devaputto. Idaṁ vatvā maṁ abhivādetvā padakkhiṇaṁ katvā tatthevantaradhāyī”ti.

[¶62] When he said this, Venerable Ānanda said to the Buddha, “Sir, that godling must surely have been Anāthapiṇḍika. For the householder Anāthapiṇḍika was devoted to Venerable Sāriputta.”

> Pali: Evaṁ vutte, āyasmā ānando bhagavantaṁ etadavoca: “so hi nūna, bhante, anāthapiṇḍiko devaputto bhavissati. Anāthapiṇḍiko gahapati āyasmante sāriputte abhippasanno ahosī”ti.

[¶63] “Good, good, Ānanda. You’ve reached the logical conclusion, as far as logic goes. For that was indeed the godling Anāthapiṇḍika.”

> Pali: “Sādhu sādhu, ānanda, yāvatakaṁ kho, ānanda, takkāya pattabbaṁ anuppattaṁ taṁ tayā. Anāthapiṇḍiko hi so, ānanda, devaputto”ti.

[¶64] > Pali: Anāthapiṇḍikavaggo dutiyo.

[¶65] > Pali: Tassuddānaṁ

[¶66] > Pali: Candimaso ca veṇḍu ca,
Dīghalaṭṭhi ca nandano;
Candano vāsudatto ca,
Subrahmā kakudhena ca;
Uttaro navamo vutto,
Dasamo anāthapiṇḍikoti.

## 12. Various Sectarians · SN 2.21–2.30

Source: https://scriptura.si/works/pali-samyutta-nikaya-1/12/ · cite a paragraph as https://scriptura.si/works/pali-samyutta-nikaya-1/12/#p-N

[¶0] SN 2.21 · With Shiva

> Pali: SN 2.21 · Sivasutta

[¶1] So I have heard. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.

> Pali: Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme.

[¶2] Then, late at night, the glorious godling Shiva, lighting up the entire Jeta’s Grove, went up to the Buddha, bowed, stood to one side, and recited these verses in the Buddha’s presence:

> Pali: Atha kho sivo devaputto abhikkantāya rattiyā abhikkantavaṇṇo kevalakappaṁ jetavanaṁ obhāsetvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ aṭṭhāsi. Ekamantaṁ ṭhito kho sivo devaputto bhagavato santike imā gāthāyo abhāsi:

[¶3] “Associate only with the virtuous!
Try to get close to the virtuous!
Understanding the true teaching of the good,
things get better, not worse.

> Pali: “Sabbhireva samāsetha,
sabbhi kubbetha santhavaṁ;
Sataṁ saddhammamaññāya,
seyyo hoti na pāpiyo.

[¶4] Associate only with the virtuous!
Try to get close to the virtuous!
Understanding the true teaching of the good,
wisdom is gained—but not from anyone else.

> Pali: Sabbhireva samāsetha,
sabbhi kubbetha santhavaṁ;
Sataṁ saddhammamaññāya,
paññā labbhati nāññato.

[¶5] Associate only with the virtuous!
Try to get close to the virtuous!
Understanding the true teaching of the good,
you grieve not among the grieving.

> Pali: Sabbhireva samāsetha,
sabbhi kubbetha santhavaṁ;
Sataṁ saddhammamaññāya,
sokamajjhe na socati.

[¶6] Associate only with the virtuous!
Try to get close to the virtuous!
Understanding the true teaching of the good,
you dazzle among your relatives.

> Pali: Sabbhireva samāsetha,
sabbhi kubbetha santhavaṁ;
Sataṁ saddhammamaññāya,
ñātimajjhe virocati.

[¶7] Associate only with the virtuous!
Try to get close to the virtuous!
Understanding the true teaching of the good,
sentient beings go to a good place.

> Pali: Sabbhireva samāsetha,
sabbhi kubbetha santhavaṁ;
Sataṁ saddhammamaññāya,
sattā gacchanti suggatiṁ.

[¶8] Associate only with the virtuous!
Try to get close to the virtuous!
Understanding the true teaching of the good,
sentient beings live happily.”

> Pali: Sabbhireva samāsetha,
sabbhi kubbetha santhavaṁ;
Sataṁ saddhammamaññāya,
sattā tiṭṭhanti sātatan”ti.

[¶9] Then the Buddha replied to Shiva in verse:

> Pali: Atha kho bhagavā sivaṁ devaputtaṁ gāthāya paccabhāsi:

[¶10] “Associate only with the virtuous!
Try to get close to the virtuous!
Understanding the true teaching of the good,
you’re released from all suffering.”

> Pali: “Sabbhireva samāsetha,
sabbhi kubbetha santhavaṁ;
Sataṁ saddhammamaññāya,
sabbadukkhā pamuccatī”ti.

[¶11] SN 2.22 · With Khema

> Pali: SN 2.22 · Khemasutta

[¶12] Standing to one side, the godling Khema recited these verses in the Buddha’s presence:

> Pali: Ekamantaṁ ṭhito kho khemo devaputto bhagavato santike imā gāthāyo abhāsi:

[¶13] “Fools and simpletons behave
like their own worst enemies,
doing wicked deeds
that ripen as bitter fruit.

> Pali: “Caranti bālā dummedhā,
amitteneva attanā;
Karontā pāpakaṁ kammaṁ,
yaṁ hoti kaṭukapphalaṁ.

[¶14] It’s not good to do a deed
that plagues you later on,
for which you weep and wail,
as its effect stays with you.

> Pali: Na taṁ kammaṁ kataṁ sādhu,
yaṁ katvā anutappati;
Yassa assumukho rodaṁ,
vipākaṁ paṭisevati.

[¶15] It is good to do a deed
that doesn’t plague you later on,
that gladdens and cheers,
as its effect stays with you.”

> Pali: Tañca kammaṁ kataṁ sādhu,
yaṁ katvā nānutappati;
Yassa patīto sumano,
vipākaṁ paṭisevati.

[¶16] “As a precaution, you should do
what you know is for your own welfare.
A thinker, an attentive one would not proceed
thinking like the cart driver.

> Pali: Paṭikacceva taṁ kayirā,
yaṁ jaññā hitamattano;
Na sākaṭikacintāya,
mantā dhīro parakkame.

[¶17] Suppose a cart driver leaves the highway,
so even and well compacted.
They enter upon a rough road,
and fret as soon as their axle is broken.

> Pali: Yathā sākaṭiko maṭṭhaṁ,
samaṁ hitvā mahāpathaṁ;
Visamaṁ maggamāruyha,
akkhacchinnova jhāyati.

[¶18] So too, a dullard leaves the good
to follow what’s against the good.
Fallen in the jaws of death,
they fret like one whose axle is broken.”

> Pali: Evaṁ dhammā apakkamma,
adhammamanuvattiya;
Mando maccumukhaṁ patto,
akkhacchinnova jhāyatī”ti.

[¶19] SN 2.23 · With Serī

> Pali: SN 2.23 · Serīsutta

[¶20] Standing to one side, the godling Serī addressed the Buddha in verse:

> Pali: Ekamantaṁ ṭhito kho serī devaputto bhagavantaṁ gāthāya ajjhabhāsi:

[¶21] “Both gods and humans
enjoy their food.
So what’s the name of the spirit
who doesn’t like food?”

> Pali: “Annamevābhinandanti,
ubhaye devamānusā;
Atha ko nāma so yakkho,
yaṁ annaṁ nābhinandatī”ti.

[¶22] “Those who give with faith
and a clear and confident heart,
partake of food
in this world and the next.

> Pali: “Ye naṁ dadanti saddhāya,
vippasannena cetasā;
Tameva annaṁ bhajati,
asmiṁ loke paramhi ca.

[¶23] So you should dispel stinginess,
overcoming that stain, and give a gift.
The good deeds of sentient beings
support them in the next world.”

> Pali: Tasmā vineyya maccheraṁ,
dajjā dānaṁ malābhibhū;
Puññāni paralokasmiṁ,
patiṭṭhā honti pāṇinan”ti.

[¶24] “It’s incredible, sir, it’s amazing, how well said this was by the Buddha.” He repeated the Buddha’s verses, and said:

> Pali: “Acchariyaṁ, bhante, abbhutaṁ, bhante. Yāvasubhāsitamidaṁ, bhante, bhagavatā:

[¶25] > Pali: ‘Ye naṁ dadanti saddhāya,
vippasannena cetasā;
Tameva annaṁ bhajati,
asmiṁ loke paramhi ca.

[¶26] > Pali: Tasmā vineyya maccheraṁ,
dajjā dānaṁ malābhibhū;
Puññāni paralokasmiṁ,
patiṭṭhā honti pāṇinan’ti.

[¶27] “Once upon a time, sir, I was a king named Serī, a giver, a donor, who praised giving. I gave gifts at the four gates to ascetics and brahmins, to paupers, vagrants, supplicants, and beggars. Then the ladies of my harem approached me and said, ‘Your Majesty gives gifts, but we don’t. Your Majesty, please support us to give gifts and make merit.’ Then it occurred to me, ‘I’m a giver, a donor, who praises giving. When they say, “We would give gifts”, what am I to say?’ And so I gave the first gate to the ladies of my harem. There they gave gifts, while my own giving dwindled.

> Pali: Bhūtapubbāhaṁ, bhante, sirī nāma rājā ahosiṁ dāyako dānapati dānassa vaṇṇavādī. Tassa mayhaṁ, bhante, catūsu dvāresu dānaṁ dīyittha samaṇabrāhmaṇakapaṇaddhikavanibbakayācakānaṁ. Atha kho maṁ, bhante, itthāgāraṁ upasaṅkamitvā etadavoca: ‘devassa kho dānaṁ dīyati; amhākaṁ dānaṁ na dīyati. Sādhu mayampi devaṁ nissāya dānāni dadeyyāma, puññāni kareyyāmā’ti. Tassa mayhaṁ, bhante, etadahosi: ‘ahaṁ khosmi dāyako dānapati dānassa vaṇṇavādī. Dānaṁ dassāmāti vadante kinti vadeyyan’ti? So khvāhaṁ, bhante, paṭhamaṁ dvāraṁ itthāgārassa adāsiṁ. Tattha itthāgārassa dānaṁ dīyittha; mama dānaṁ paṭikkami.

[¶28] Then my aristocrat vassals approached me and said, ‘Your Majesty gives gifts, the ladies of your harem give gifts, but we don’t. Your Majesty, please support us to give gifts and make merit.’ Then it occurred to me, ‘I’m a giver, a donor, who praises giving. When they say, “We would give gifts”, what am I to say?’ And so I gave the second gate to my aristocrat vassals. There they gave gifts, while my own giving dwindled.

> Pali: Atha kho maṁ, bhante, khattiyā anuyantā upasaṅkamitvā etadavocuṁ: ‘devassa kho dānaṁ dīyati; itthāgārassa dānaṁ dīyati; amhākaṁ dānaṁ na dīyati. Sādhu mayampi devaṁ nissāya dānāni dadeyyāma, puññāni kareyyāmā’ti. Tassa mayhaṁ, bhante, etadahosi: ‘ahaṁ khosmi dāyako dānapati dānassa vaṇṇavādī. Dānaṁ dassāmāti vadante kinti vadeyyan’ti? So khvāhaṁ, bhante, dutiyaṁ dvāraṁ khattiyānaṁ anuyantānaṁ adāsiṁ. Tattha khattiyānaṁ anuyantānaṁ dānaṁ dīyittha, mama dānaṁ paṭikkami.

[¶29] Then my troops approached me and said, ‘Your Majesty gives gifts, the ladies of your harem give gifts, your aristocrat vassals give gifts, but we don’t. Your Majesty, please support us to give gifts and make merit.’ Then it occurred to me, ‘I’m a giver, a donor, who praises giving. When they say, “We would give gifts”, what am I to say?’ And so I gave the third gate to my troops. There they gave gifts, while my own giving dwindled.

> Pali: Atha kho maṁ, bhante, balakāyo upasaṅkamitvā etadavoca: ‘devassa kho dānaṁ dīyati; itthāgārassa dānaṁ dīyati; khattiyānaṁ anuyantānaṁ dānaṁ dīyati; amhākaṁ dānaṁ na dīyati. Sādhu mayampi devaṁ nissāya dānāni dadeyyāma, puññāni kareyyāmā’ti. Tassa mayhaṁ, bhante, etadahosi: ‘ahaṁ khosmi dāyako dānapati dānassa vaṇṇavādī. Dānaṁ dassāmāti vadante kinti vadeyyan’ti? So khvāhaṁ, bhante, tatiyaṁ dvāraṁ balakāyassa adāsiṁ. Tattha balakāyassa dānaṁ dīyittha, mama dānaṁ paṭikkami.

[¶30] Then my brahmins and householders approached me and said, ‘Your Majesty gives gifts, the ladies of your harem give gifts, your aristocrat vassals give gifts, your troops give gifts, but we don’t. Your Majesty, please support us to give gifts and make merit.’ Then it occurred to me, ‘I’m a giver, a donor, who praises giving. When they say, “We would give gifts”, what am I to say?’ And so I gave the fourth gate to my brahmins and householders. There they gave gifts, while my own giving dwindled.

> Pali: Atha kho maṁ, bhante, brāhmaṇagahapatikā upasaṅkamitvā etadavocuṁ: ‘devassa kho dānaṁ dīyati; itthāgārassa dānaṁ dīyati; khattiyānaṁ anuyantānaṁ dānaṁ dīyati; balakāyassa dānaṁ dīyati; amhākaṁ dānaṁ na dīyati. Sādhu mayampi devaṁ nissāya dānāni dadeyyāma, puññāni kareyyāmā’ti. Tassa mayhaṁ, bhante, etadahosi: ‘ahaṁ khosmi dāyako dānapati dānassa vaṇṇavādī. Dānaṁ dassāmāti vadante kinti vadeyyan’ti? So khvāhaṁ, bhante, catutthaṁ dvāraṁ brāhmaṇagahapatikānaṁ adāsiṁ. Tattha brāhmaṇagahapatikānaṁ dānaṁ dīyittha, mama dānaṁ paṭikkami.

[¶31] Then my men approached me and said, ‘Now Your Majesty is not giving gifts anywhere!’ When they said this, I said to those men, ‘Well then, lads, deposit half the revenue generated in the outer districts in the royal compound. Give the other half as charity to ascetics and brahmins, to paupers, vagrants, supplicants, and beggars in those districts.’ Sir, for a long time I made so much merit and did so many skillful deeds. I never reached any limit so as to say ‘there’s this much merit’ or ‘there’s this much result of merit’ or ‘for so long I’ll remain in heaven’. It’s incredible, sir, it’s amazing, how well said this was by the Buddha.

> Pali: Atha kho maṁ, bhante, purisā upasaṅkamitvā etadavocuṁ: ‘na kho dāni devassa koci dānaṁ dīyatī’ti. Evaṁ vuttāhaṁ, bhante, te purise etadavocaṁ: ‘tena hi, bhaṇe, yo bāhiresu janapadesu āyo sañjāyati tato upaḍḍhaṁ antepure pavesetha, upaḍḍhaṁ tattheva dānaṁ detha samaṇabrāhmaṇakapaṇaddhikavanibbakayācakānan’ti. So khvāhaṁ, bhante, evaṁ dīgharattaṁ katānaṁ puññānaṁ evaṁ dīgharattaṁ katānaṁ kusalānaṁ dhammānaṁ pariyantaṁ nādhigacchāmi— ettakaṁ puññanti vā ettako puññavipākoti vā ettakaṁ sagge ṭhātabbanti vāti. Acchariyaṁ, bhante, abbhutaṁ, bhante. Yāvasubhāsitamidaṁ, bhante, bhagavatā:

[¶32] ‘Those who give with faith
and a clear and confident heart,
partake of food
in this world and the next.

> Pali: ‘Ye naṁ dadanti saddhāya,
vippasannena cetasā;
Tameva annaṁ bhajati,
asmiṁ loke paramhi ca.

[¶33] So you should dispel stinginess,
overcoming that stain, and give a gift.
The good deeds of sentient beings
support them in the next world.’”

> Pali: Tasmā vineyya maccheraṁ,
dajjā dānaṁ malābhibhū;
Puññāni paralokasmiṁ,
patiṭṭhā honti pāṇinan’”ti.

[¶34] SN 2.24 · With Ghaṭīkāra

> Pali: SN 2.24 · Ghaṭīkārasutta

[¶35] Standing to one side, the godling Ghaṭīkāra spoke this verse in the Buddha’s presence:

> Pali: Ekamantaṁ ṭhito kho ghaṭīkāro devaputto bhagavato santike imaṁ gāthaṁ abhāsi:

[¶36] “Seven mendicants reborn in Aviha
have been freed.
With the complete ending of greed and hate,
they’ve crossed over clinging to the world.”

> Pali: “Avihaṁ upapannāse,
vimuttā satta bhikkhavo;
Rāgadosaparikkhīṇā,
tiṇṇā loke visattikan”ti.

[¶37] “Who are those who’ve crossed the bog,
Death’s dominion so hard to pass?
Who, after leaving behind the human body,
have risen above celestial yokes?”

> Pali: “Ke ca te ataruṁ paṅkaṁ,
maccudheyyaṁ suduttaraṁ;
Ke hitvā mānusaṁ dehaṁ,
dibbayogaṁ upaccagun”ti.

[¶38] “Upaka and Palagaṇḍa,
and Pukkusāti, these three;
Bhaddiya and Bhaddadeva,
and Bāhudantī and Piṅgiya.
They, after leaving behind the human body,
have risen above celestial yokes.”

> Pali: “Upako palagaṇḍo ca,
pukkusāti ca te tayo;
Bhaddiyo khaṇḍadevo ca,
bāhuraggi ca saṅgiyo;
Te hitvā mānusaṁ dehaṁ,
dibbayogaṁ upaccagun”ti.

[¶39] “You speak well of them,
who have let go the snares of Māra.
Whose teaching did they understand
to cut the bonds of rebirth?”

> Pali: “Kusalī bhāsasī tesaṁ,
mārapāsappahāyinaṁ;
Kassa te dhammamaññāya,
acchiduṁ bhavabandhanan”ti.

[¶40] “None other than the Blessed One!
None other than your instruction!
It was your teaching that they understood
to cut the bonds of rebirth.

> Pali: “Na aññatra bhagavatā,
nāññatra tava sāsanā;
Yassa te dhammamaññāya,
acchiduṁ bhavabandhanaṁ.

[¶41] Where name and form
cease with no residue left behind;
understanding this teaching,
they cut the bonds of rebirth.”

> Pali: Yattha nāmañca rūpañca,
asesaṁ uparujjhati;
Taṁ te dhammaṁ idhaññāya,
acchiduṁ bhavabandhanan”ti.

[¶42] “The words you say are deep,
hard to understand, so very hard to wake up to.
Whose teaching did you understand
to be able to say such things?”

> Pali: “Gambhīraṁ bhāsasī vācaṁ,
dubbijānaṁ sudubbudhaṁ;
Kassa tvaṁ dhammamaññāya,
vācaṁ bhāsasi īdisan”ti.

[¶43] “In the past I was a potter
in Vebhaliṅga named Ghaṭīkāra.
I took care of my parents
as a lay follower of Buddha Kassapa.

> Pali: “Kumbhakāro pure āsiṁ,
vekaḷiṅge ghaṭīkaro;
Mātāpettibharo āsiṁ,
kassapassa upāsako.

[¶44] I refrained from sexual intercourse,
I was chaste, spiritual.
We lived in the same village;
in the past I was your comrade.

> Pali: Virato methunā dhammā,
brahmacārī nirāmiso;
Ahuvā te sagāmeyyo,
ahuvā te pure sakhā.

[¶45] I am the one who understands
that these seven mendicants have been freed.
With the complete ending of greed and hate,
they’ve crossed over clinging to the world.”

> Pali: Sohamete pajānāmi,
vimutte satta bhikkhavo;
Rāgadosaparikkhīṇe,
tiṇṇe loke visattikan”ti.

[¶46] “That’s exactly how it was,
just as you say, Bhaggava.
In the past you were a potter
in Vebhaliṅga named Ghaṭīkāra.

> Pali: “Evametaṁ tadā āsi,
yathā bhāsasi bhaggava;
Kumbhakāro pure āsi,
vekaḷiṅge ghaṭīkaro.

[¶47] You took care of your parents
as a lay follower of Buddha Kassapa.
You refrained from sexual intercourse,
you were chaste, spiritual.
We lived in the same village;
in the past you were my comrade.”

> Pali: Mātāpettibharo āsi,
kassapassa upāsako;
Virato methunā dhammā,
brahmacārī nirāmiso;
Ahuvā me sagāmeyyo,
ahuvā me pure sakhā”ti.

[¶48] “That’s how it was
when those friends of old met again.
Both of them are evolved,
and bear their final body.”

> Pali: “Evametaṁ purāṇānaṁ,
sahāyānaṁ ahu saṅgamo;
Ubhinnaṁ bhāvitattānaṁ,
sarīrantimadhārinan”ti.

[¶49] SN 2.25 · With Jantu

> Pali: SN 2.25 · Jantusutta

[¶50] So I have heard.

> Pali: Evaṁ me sutaṁ—

[¶51] At one time several mendicants were staying in the Kosalan lands, in a wilderness hut on the slopes of the Himalayas. They were haughty, insolent, fickle, scurrilous, loose-tongued, unmindful, lacking situational awareness and immersion, with straying minds and undisciplined faculties.

> Pali: ekaṁ samayaṁ sambahulā bhikkhū, kosalesu viharanti himavantapasse araññakuṭikāya uddhatā unnaḷā capalā mukharā vikiṇṇavācā muṭṭhassatino asampajānā asamāhitā vibbhantacittā pākatindriyā.

[¶52] Then on the fifteenth day sabbath the godling Jantu went up to those mendicants and addressed them in verse:

> Pali: Atha kho jantu devaputto tadahuposathe pannarase yena te bhikkhū tenupasaṅkami; upasaṅkamitvā te bhikkhū gāthāhi ajjhabhāsi:

[¶53] “The mendicants used to live happily,
as disciples of Gotama.
Desireless they sought alms;
desireless they used their lodgings.
Knowing that the world was impermanent
they made an end of suffering.

> Pali: “Sukhajīvino pure āsuṁ,
bhikkhū gotamasāvakā;
Anicchā piṇḍamesanā,
anicchā sayanāsanaṁ;
Loke aniccataṁ ñatvā,
dukkhassantaṁ akaṁsu te.

[¶54] But now they’ve made themselves hard to look after,
like chiefs in a village.
They eat and eat and then lie down,
passed out in the homes of others.

> Pali: Dupposaṁ katvā attānaṁ,
gāme gāmaṇikā viya;
Bhutvā bhutvā nipajjanti,
parāgāresu mucchitā.

[¶55] Having raised my cupped palms to the Saṅgha,
I speak here only about certain people.
They’re dregs, with no protector,
just like those who have passed away.

> Pali: Saṅghassa añjaliṁ katvā,
idhekacce vadāmahaṁ;
Apaviddhā anāthā te,
yathā petā tatheva te.

[¶56] I’m speaking about
those who live negligently.
To those who live diligently
I pay homage.”

> Pali: Ye kho pamattā viharanti,
te me sandhāya bhāsitaṁ;
Ye appamattā viharanti,
namo tesaṁ karomahan”ti.

[¶57] SN 2.26 · With Rohitassa

> Pali: SN 2.26 · Rohitassasutta

[¶58] At Sāvatthī.

> Pali: Sāvatthinidānaṁ.

[¶59] Standing to one side, the godling Rohitassa said to the Buddha:

> Pali: Ekamantaṁ ṭhito kho rohitasso devaputto bhagavantaṁ etadavoca:

[¶60] “Sir, is it possible to know or see or reach the end of the world by traveling to a place where there’s no being born, growing old, dying, passing away, or being reborn?”

> Pali: “yattha nu kho, bhante, na jāyati na jīyati na mīyati na cavati na upapajjati, sakkā nu kho so, bhante, gamanena lokassa anto ñātuṁ vā daṭṭhuṁ vā pāpuṇituṁ vā”ti?

[¶61] “Reverend, I say it’s not possible to know or see or reach the end of the world by traveling to a place where there’s no being born, growing old, dying, passing away, or being reborn.”

> Pali: “Yattha kho, āvuso, na jāyati na jīyati na mīyati na cavati na upapajjati, nāhaṁ taṁ gamanena lokassa antaṁ ñāteyyaṁ daṭṭheyyaṁ patteyyanti vadāmī”ti.

[¶62] “It’s incredible, sir, it’s amazing, how well said this was by the Buddha.

> Pali: “Acchariyaṁ, bhante, abbhutaṁ, bhante. Yāvasubhāsitamidaṁ, bhante, bhagavatā: ‘yattha kho, āvuso, na jāyati na jīyati na mīyati na cavati na upapajjati, nāhaṁ taṁ gamanena lokassa antaṁ ñāteyyaṁ daṭṭheyyaṁ patteyyanti vadāmī’ti.

[¶63] Once upon a time, I was a seer named Rohitassa, son of the benefactors. I was a sky-walker with psychic powers. I was as fast as a light arrow easily shot across the shadow of a palm tree by a well-trained expert archer with a strong bow. My stride was such that it could span from the eastern ocean to the western ocean. This wish came to me: ‘I will reach the end of the world by traveling.’ Having such speed and stride, I traveled for my whole lifespan of a hundred years—pausing only to eat and drink, go to the toilet, and sleep to dispel weariness—and I passed away along the way, never reaching the end of the world.

> Pali: Bhūtapubbāhaṁ, bhante, rohitasso nāma isi ahosiṁ bhojaputto iddhimā vehāsaṅgamo. Tassa mayhaṁ, bhante, evarūpo javo ahosi; seyyathāpi nāma daḷhadhammā dhanuggaho susikkhito katahattho katayoggo katūpāsano lahukena asanena appakasireneva tiriyaṁ tālacchāyaṁ atipāteyya. Tassa mayhaṁ, bhante, evarūpo padavītihāro ahosi; seyyathāpi nāma puratthimā samuddā pacchimo samuddo. Tassa mayhaṁ, bhante, evarūpaṁ icchāgataṁ uppajji: ‘ahaṁ gamanena lokassa antaṁ pāpuṇissāmī’ti. So khvāhaṁ, bhante, evarūpena javena samannāgato evarūpena ca padavītihārena, aññatreva asitapītakhāyitasāyitā aññatra uccārapassāvakammā aññatra niddākilamathapaṭivinodanā vassasatāyuko vassasatajīvī vassasataṁ gantvā appatvāva lokassa antaṁ antarāva kālaṅkato.

[¶64] It’s incredible, sir, it’s amazing, how well said this was by the Buddha. ‘Reverend, I say it’s not possible to know or see or reach the end of the world by traveling to a place where there’s no being born, growing old, dying, passing away, or being reborn.’”

> Pali: Acchariyaṁ, bhante, abbhutaṁ, bhante. Yāvasubhāsitamidaṁ, bhante, bhagavatā: ‘yattha kho, āvuso, na jāyati na jīyati na mīyati na cavati na upapajjati, nāhaṁ taṁ gamanena lokassa antaṁ ñāteyyaṁ daṭṭheyyaṁ patteyyanti vadāmī’”ti.

[¶65] “But Reverend, I also say there’s no making an end of suffering without reaching the end of the world. For it is in this fathom-long carcass with its perception and mind that I describe the world, its origin, its cessation, and the practice that leads to its cessation.

> Pali: “Na kho panāhaṁ, āvuso, appatvā lokassa antaṁ dukkhassa antakiriyaṁ vadāmi. Api ca khvāhaṁ, āvuso, imasmiṁyeva byāmamatte kaḷevare sasaññimhi samanake lokañca paññapemi lokasamudayañca lokanirodhañca lokanirodhagāminiñca paṭipadanti.

[¶66] The end of the world can never
be reached by traveling.
But without reaching the end of the world,
there’s no release from suffering.

> Pali: Gamanena na pattabbo,
lokassanto kudācanaṁ;
Na ca appatvā lokantaṁ,
dukkhā atthi pamocanaṁ.

[¶67] So an intelligent person, understanding the world,
has completed the spiritual journey <j>and gone to the end of the world.
Assuaged, knowing the end of the world,
they do not hope for this world or the next.”

> Pali: Tasmā have lokavidū sumedho,
Lokantagū vusitabrahmacariyo;
Lokassa antaṁ samitāvi ñatvā,
Nāsīsati lokamimaṁ parañcā”ti.

[¶68] SN 2.27 · With Nanda

> Pali: SN 2.27 · Nandasutta

[¶69] Standing to one side, the godling Nanda spoke this verse in the Buddha’s presence:

> Pali: Ekamantaṁ ṭhito kho nando devaputto bhagavato santike imaṁ gāthaṁ abhāsi:

[¶70] “Time flies, nights pass by,
the stages of life leave us one by one.
Seeing this peril in death,
do good deeds that bring you joy.”

> Pali: “Accenti kālā tarayanti rattiyo,
Vayoguṇā anupubbaṁ jahanti;
Etaṁ bhayaṁ maraṇe pekkhamāno,
Puññāni kayirātha sukhāvahānī”ti.

[¶71] “Time flies, nights pass by,
the stages of life leave us one by one.
Seeing this peril in death,
a seeker of peace would drop the world’s bait.”

> Pali: “Accenti kālā tarayanti rattiyo,
Vayoguṇā anupubbaṁ jahanti;
Etaṁ bhayaṁ maraṇe pekkhamāno,
Lokāmisaṁ pajahe santipekkho”ti.

[¶72] SN 2.28 · With Nandivisāla

> Pali: SN 2.28 · Nandivisālasutta

[¶73] Standing to one side, the godling Nandivisāla addressed the Buddha in verse:

> Pali: Ekamantaṁ ṭhito kho nandivisālo devaputto bhagavantaṁ gāthāya ajjhabhāsi:

[¶74] “Four are its wheels, and nine its doors;
it’s stuffed full, bound with greed,
and born from a bog.
Great hero, how will I keep going?”

> Pali: “Catucakkaṁ navadvāraṁ,
puṇṇaṁ lobhena saṁyutaṁ;
Paṅkajātaṁ mahāvīra,
kathaṁ yātrā bhavissatī”ti.

[¶75] “Having cut the strap and harness—
wicked desire and greed—
and having plucked out craving, root and all:
that’s how you will keep going.”

> Pali: “Chetvā naddhiṁ varattañca,
icchālobhañca pāpakaṁ;
Samūlaṁ taṇhamabbuyha,
evaṁ yātrā bhavissatī”ti.

[¶76] SN 2.29 · With Susīma

> Pali: SN 2.29 · Susimasutta

[¶77] At Sāvatthī.

> Pali: Sāvatthinidānaṁ.

[¶78] Then Venerable Ānanda went up to the Buddha, bowed, and sat down to one side. The Buddha said to him, “Ānanda, do you endorse Sāriputta?”

> Pali: Atha kho āyasmā ānando yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinnaṁ kho āyasmantaṁ ānandaṁ bhagavā etadavoca: “tuyhampi no, ānanda, sāriputto ruccatī”ti?

[¶79] “Sir, who on earth would not endorse Venerable Sāriputta unless they’re a fool, a hater, delusional, or mentally deranged? Venerable Sāriputta is astute, he has great wisdom, widespread wisdom, laughing wisdom, swift wisdom, sharp wisdom, and penetrating wisdom. He has few wishes, he’s content, secluded, aloof, and energetic. He is a preacher, and he accepts advice; he accuses and criticizes wickedness. Who on earth would not endorse Venerable Sāriputta unless they’re a fool, a hater, delusional, or mentally deranged?”

> Pali: “Kassa hi nāma, bhante, abālassa aduṭṭhassa amūḷhassa avipallatthacittassa āyasmā sāriputto na rucceyya? Paṇḍito, bhante, āyasmā sāriputto. Mahāpañño, bhante, āyasmā sāriputto. Puthupañño, bhante, āyasmā sāriputto. Hāsapañño, bhante, āyasmā sāriputto. Javanapañño, bhante, āyasmā sāriputto. Tikkhapañño, bhante, āyasmā sāriputto. Nibbedhikapañño, bhante, āyasmā sāriputto. Appiccho, bhante, āyasmā sāriputto. Santuṭṭho, bhante, āyasmā sāriputto. Pavivitto, bhante, āyasmā sāriputto. Asaṁsaṭṭho, bhante, āyasmā sāriputto. Āraddhavīriyo, bhante, āyasmā sāriputto. Vattā, bhante, āyasmā sāriputto. Vacanakkhamo, bhante, āyasmā sāriputto. Codako, bhante, āyasmā sāriputto. Pāpagarahī, bhante, āyasmā sāriputto. Kassa hi nāma, bhante, abālassa aduṭṭhassa amūḷhassa avipallatthacittassa āyasmā sāriputto na rucceyyā”ti?

[¶80] “That’s so true, Ānanda! That’s so true! Who on earth would not endorse Venerable Sāriputta unless they’re a fool, a hater, delusional, or mentally deranged?” And the Buddha repeated all of Ānanda’s terms of praise.

> Pali: “Evametaṁ, ānanda, evametaṁ, ānanda. Kassa hi nāma, ānanda, abālassa aduṭṭhassa amūḷhassa avipallatthacittassa sāriputto na rucceyya? Paṇḍito, ānanda, sāriputto. Mahāpañño, ānanda, sāriputto. Puthupañño, ānanda, sāriputto. Hāsapañño, ānanda, sāriputto. Javanapañño, ānanda, sāriputto. Tikkhapañño, ānanda, sāriputto. Nibbedhikapañño, ānanda, sāriputto. Appiccho, ānanda, sāriputto. Santuṭṭho, ānanda, sāriputto. Pavivitto, ānanda, sāriputto. Asaṁsaṭṭho, ānanda, sāriputto. Āraddhavīriyo, ānanda, sāriputto. Vattā, ānanda, sāriputto. Vacanakkhamo, ānanda, sāriputto. Codako, ānanda, sāriputto. Pāpagarahī, ānanda, sāriputto. Kassa hi nāma, ānanda, abālassa aduṭṭhassa amūḷhassa avipallatthacittassa sāriputto na rucceyyā”ti?

[¶81] While this praise of Sāriputta was being spoken, the godling Susīma approached the Buddha, escorted by a large assembly of godlings. He bowed, stood to one side, and said to him:

> Pali: Atha kho susimo devaputto āyasmato sāriputtassa vaṇṇe bhaññamāne mahatiyā devaputtaparisāya parivuto yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ aṭṭhāsi. Ekamantaṁ ṭhito kho susimo devaputto bhagavantaṁ etadavoca:

[¶82] “That’s so true, Blessed One! That’s so true, Holy One! Who on earth would not endorse Venerable Sāriputta unless they’re a fool, a hater, delusional, or mentally deranged?” And he too repeated all the terms of praise of Sāriputta, adding, “For I too, sir, whenever I go to an assembly of godlings, frequently hear the same terms of praise.”

> Pali: “Evametaṁ, bhagavā, evametaṁ, sugata. Kassa hi nāma, bhante, abālassa aduṭṭhassa amūḷhassa avipallatthacittassa āyasmā sāriputto na rucceyya? Paṇḍito, bhante, āyasmā sāriputto. Mahāpañño, bhante, puthupañño, bhante, hāsapañño, bhante, javanapañño, bhante, tikkhapañño, bhante, nibbedhikapañño, bhante, appiccho, bhante, santuṭṭho, bhante, pavivitto, bhante, asaṁsaṭṭho, bhante, āraddhavīriyo, bhante, vattā, bhante, vacanakkhamo, bhante, codako, bhante, pāpagarahī, bhante, āyasmā sāriputto. Kassa hi nāma, bhante, abālassa aduṭṭhassa amūḷhassa avipallatthacittassa āyasmā sāriputto na rucceyya? Ahampi hi, bhante, yaññadeva devaputtaparisaṁ upasaṅkamiṁ, etadeva bahulaṁ saddaṁ suṇāmi: ‘paṇḍito āyasmā sāriputto; mahāpañño āyasmā, puthupañño āyasmā, hāsapañño āyasmā, javanapañño āyasmā, tikkhapañño āyasmā, nibbedhikapañño āyasmā, appiccho āyasmā, santuṭṭho āyasmā, pavivitto āyasmā, asaṁsaṭṭho āyasmā, āraddhavīriyo āyasmā, vattā āyasmā, vacanakkhamo āyasmā, codako āyasmā, pāpagarahī āyasmā sāriputto’ti. Kassa hi nāma, bhante, abālassa aduṭṭhassa amūḷhassa avipallatthacittassa āyasmā sāriputto na rucceyyā”ti?

[¶83] While this praise of Sāriputta was being spoken, the godlings of Susīma’s assembly—uplifted and overjoyed, full of rapture and happiness—displayed a rainbow of bright colors.

> Pali: Atha kho susimassa devaputtassa devaputtaparisā āyasmato sāriputtassa vaṇṇe bhaññamāne attamanā pamuditā pītisomanassajātā uccāvacā vaṇṇanibhā upadaṁseti.

[¶84] Suppose there was a beryl gem that was naturally lustrous, eight-faceted, well-worked. When placed on a cream rug it would sine and glow and dazzle. In the same way, the godlings of Susīma’s assembly displayed a rainbow of bright colors.

> Pali: Seyyathāpi nāma maṇi veḷuriyo subho jātimā aṭṭhaṁso suparikammakato paṇḍukambale nikkhitto bhāsate ca tapate ca virocati ca; evamevaṁ susimassa devaputtassa devaputtaparisā āyasmato sāriputtassa vaṇṇe bhaññamāne attamanā pamuditā pītisomanassajātā uccāvacā vaṇṇanibhā upadaṁseti.

[¶85] Suppose there was a pendant of Black Plum River gold, fashioned by a deft smith, well wrought in the forge. When placed on a cream rug it would shine and glow and dazzle. In the same way, the godlings of Susīma’s assembly displayed a rainbow of bright colors.

> Pali: Seyyathāpi nāma nikkhaṁ jambonadaṁ dakkhakammāraputtaukkāmukhasukusalasampahaṭṭhaṁ paṇḍukambale nikkhittaṁ bhāsate ca tapate ca virocati ca; evamevaṁ susimassa devaputtassa devaputtaparisā āyasmato sāriputtassa vaṇṇe bhaññamāne attamanā pamuditā pītisomanassajātā uccāvacā vaṇṇanibhā upadaṁseti.

[¶86] Suppose that in the autumn the heavens were clear and cloudless. At the crack of dawn, the morning star shines and glows and dazzles. In the same way, the godlings of Susīma’s assembly displayed a rainbow of bright colors.

> Pali: Seyyathāpi nāma saradasamaye viddhe vigatavalāhake deve rattiyā paccūsasamayaṁ osadhitārakā bhāsate ca tapate ca virocati ca; evamevaṁ susimassa devaputtassa devaputtaparisā āyasmato sāriputtassa vaṇṇe bhaññamāne attamanā pamuditā pītisomanassajātā uccāvacā vaṇṇanibhā upadaṁseti.

[¶87] Suppose that in the autumn the heavens were clear and cloudless. As the sun is rising to the firmament, having dispelled all the darkness of space, shines and glows and dazzles. In the same way, the godlings of Susīma’s assembly displayed a rainbow of bright colors.

> Pali: Seyyathāpi nāma saradasamaye viddhe vigatavalāhake deve ādicco nabhaṁ abbhussakkamāno sabbaṁ ākāsagataṁ tamagataṁ abhivihacca bhāsate ca tapate ca virocati ca; evamevaṁ susimassa devaputtassa devaputtaparisā āyasmato sāriputtassa vaṇṇe bhaññamāne attamanā pamuditā pītisomanassajātā uccāvacā vaṇṇanibhā upadaṁseti.

[¶88] Then the godling Susīma spoke this verse about Venerable Sāriputta in the Buddha’s presence:

> Pali: Atha kho susimo devaputto āyasmantaṁ sāriputtaṁ ārabbha bhagavato santike imaṁ gāthaṁ abhāsi:

[¶89] “He’s considered astute,
Sāriputta, free of anger.
Few in wishes, gentle, tamed,
the seer shines in the Teacher’s praise!”

> Pali: “Paṇḍitoti samaññāto,
sāriputto akodhano;
Appiccho sorato danto,
satthuvaṇṇābhato isī”ti.

[¶90] Then the Buddha replied to Susīma with this verse about Venerable Sāriputta:

> Pali: Atha kho bhagavā āyasmantaṁ sāriputtaṁ ārabbha susimaṁ devaputtaṁ gāthāya paccabhāsi:

[¶91] “He’s considered astute,
Sāriputta, free of anger.
Few in wishes, gentle, tamed;
developed and well-tamed, he awaits his time.”

> Pali: “Paṇḍitoti samaññāto,
sāriputto akodhano;
Appiccho sorato danto,
kālaṁ kaṅkhati sudanto”ti.

[¶92] SN 2.30 · The Disciples of Various Monastics of Other Religions

> Pali: SN 2.30 · Nānātitthiyasāvakasutta

[¶93] So I have heard. At one time the Buddha was staying near Rājagaha in the Bamboo Grove, the squirrels’ feeding ground.

> Pali: Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā rājagahe viharati veḷuvane kalandakanivāpe.

[¶94] Then, late at night, several glorious godlings lit up the entire Bamboo Grove. They were Asama, Sahalī, Niṅka, Ākoṭaka, Veṭambarī, and Māṇavagāmiya, and all of them were disciples of various monastics of other religions. They went up to the Buddha, bowed, and stood to one side.

> Pali: Atha kho sambahulā nānātitthiyasāvakā devaputtā asamo ca sahali ca nīko ca ākoṭako ca vegabbhari ca māṇavagāmiyo ca abhikkantāya rattiyā abhikkantavaṇṇā kevalakappaṁ veḷuvanaṁ obhāsetvā yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ aṭṭhaṁsu.

[¶95] Standing to one side, the godling Asama spoke this verse about Pūraṇa Kassapa in the Buddha’s presence:

> Pali: Ekamantaṁ ṭhito kho asamo devaputto pūraṇaṁ kassapaṁ ārabbha bhagavato santike imaṁ gāthaṁ abhāsi:

[¶96] “In injuring and killing here,
in beating and extortion,
Kassapa saw no evil,
nor any merit for oneself.
What he taught should truly be trusted,
he’s worthy of esteem as Teacher.”

> Pali: “Idha chinditamārite,
Hatajānīsu kassapo;
Na pāpaṁ samanupassati,
Puññaṁ vā pana attano;
Sa ve vissāsamācikkhi,
Satthā arahati mānanan”ti.

[¶97] Then the godling Sahalī spoke this verse about the bamboo-staffed ascetic Gosāla in the Buddha’s presence:

> Pali: Atha kho sahali devaputto makkhaliṁ gosālaṁ ārabbha bhagavato santike imaṁ gāthaṁ abhāsi:

[¶98] “Through fervent mortification in disgust of sin he became well restrained.
He gave up quarreling with people.
Refraining from false speech, he spoke the truth.
Surely such a man does no wrong!”

> Pali: “Tapojigucchāya susaṁvutatto,
Vācaṁ pahāya kalahaṁ janena;
Samosavajjā virato saccavādī,
Na hi nūna tādisaṁ karoti pāpan”ti.

[¶99] Then the godling Niṅka spoke this verse about the Jain ascetic of the Ñātika clan in the Buddha’s presence:

> Pali: Atha kho nīko devaputto nigaṇṭhaṁ nāṭaputtaṁ ārabbha bhagavato santike imaṁ gāthaṁ abhāsi:

[¶100] “Disgusted at sin, an alert mendicant,
well restrained in the fourfold constraint;
explaining what is seen and heard:
surely he can be no sinner!”

> Pali: “Jegucchī nipako bhikkhu,
Cātuyāmasusaṁvuto;
Diṭṭhaṁ sutañca ācikkhaṁ,
Na hi nūna kibbisī siyā”ti.

[¶101] Then the godling Ākoṭaka spoke this verse about various sectarian teachers in the Buddha’s presence:

> Pali: Atha kho ākoṭako devaputto nānātitthiye ārabbha bhagavato santike imaṁ gāthaṁ abhāsi:

[¶102] “Pakudhaka Kātiyāna and the Jain ascetic,
as well as this bamboo-staffed ascetic and Pūraṇa:
Teachers of communities, attained ascetics,
surely they weren’t far from truly good men!”

> Pali: “Pakudhako kātiyāno nigaṇṭho,
Ye cāpime makkhalipūraṇāse;
Gaṇassa satthāro sāmaññappattā,
Na hi nūna te sappurisehi dūre”ti.

[¶103] Then the godling Veṭambarī replied to the godling Ākoṭaka in verse:

> Pali: Atha kho vegabbhari devaputto ākoṭakaṁ devaputtaṁ gāthāya paccabhāsi:

[¶104] “Though the wretched jackal howls along,
it never equals the lion.
A nude liar with suspicious conduct,
though they teach a community, is not like the good.”

> Pali: “Sahācaritena chavo sigālo,
Na kotthuko sīhasamo kadāci;
Naggo musāvādī gaṇassa satthā,
Saṅkassarācāro na sataṁ sarikkho”ti.

[¶105] Then Māra the Wicked took possession of the godling Veṭambarī and spoke this verse in the Buddha’s presence:

> Pali: Atha kho māro pāpimā begabbhariṁ devaputtaṁ anvāvisitvā bhagavato santike imaṁ gāthaṁ abhāsi:

[¶106] “Those dedicated to mortification in disgust of sin,
safeguarding their seclusion,
entrenched in form,
they rejoice in the heavenly realm.
Indeed, those mortals give correct instructions
regarding the next world.”

> Pali: “Tapojigucchāya āyuttā,
pālayaṁ pavivekiyaṁ;
Rūpe ca ye niviṭṭhāse,
devalokābhinandino;
Te ve sammānusāsanti,
paralokāya mātiyā”ti.

[¶107] Then the Buddha, knowing that this was Māra the Wicked, replied to him in verse:

> Pali: Atha kho bhagavā “māro ayaṁ pāpimā” iti viditvā, māraṁ pāpimantaṁ gāthāya paccabhāsi:

[¶108] “Whatever forms there are in this life or the next,
and those of shining beauty in the sky,
all of these you praise, Namuci,
like bait tossed out for catching fish.”

> Pali: “Ye keci rūpā idha vā huraṁ vā,
Ye cantalikkhasmiṁ pabhāsavaṇṇā;
Sabbeva te te namucippasatthā,
Āmisaṁva macchānaṁ vadhāya khittā”ti.

[¶109] Then the godling Māṇavagāmiya spoke this verse about the Buddha in his presence:

> Pali: Atha kho māṇavagāmiyo devaputto bhagavantaṁ ārabbha bhagavato santike imā gāthāyo abhāsi:

[¶110] “Of all the mountains of Rājagaha,
Vepulla’s said to be the best.
Seta is the best of the Himalayan peaks,
and the sun, of travelers in space.

> Pali: “Vipulo rājagahīyānaṁ,
giri seṭṭho pavuccati;
Seto himavataṁ seṭṭho,
ādicco aghagāminaṁ.

[¶111] The ocean is the best of seas,
and the moon, of lights that shine at night.
But in all the world with its gods,
the Buddha is declared foremost.”

> Pali: Samuddo udadhinaṁ seṭṭho,
nakkhattānaṁva candimā;
Sadevakassa lokassa,
buddho aggo pavuccatī”ti.

[¶112] > Pali: Nānātitthiyavaggo tatiyo.

[¶113] > Pali: Tassuddānaṁ

[¶114] > Pali: Sivo khemo ca serī ca,
Ghaṭī jantu ca rohito;
Nando nandivisālo ca,
Susimo nānātitthiyena te dasāti.

[¶115] The Linked Discourses on Godlings are complete.

> Pali: Devaputtasaṁyuttaṁ samattaṁ.

## 13. Shackles · SN 3.1–3.10

Source: https://scriptura.si/works/pali-samyutta-nikaya-1/13/ · cite a paragraph as https://scriptura.si/works/pali-samyutta-nikaya-1/13/#p-N

[¶0] SN 3.1 · Young

> Pali: SN 3.1 · Daharasutta

[¶1] So I have heard. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.

> Pali: Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme.

[¶2] Then King Pasenadi of Kosala went up to the Buddha, and exchanged greetings with him. When the greetings and polite conversation were over, he sat down to one side and said to the Buddha, “Does the worthy Gotama claim to have awakened to the supreme perfect awakening?”

> Pali: Atha kho rājā pasenadi kosalo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṁ sammodi. Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho rājā pasenadi kosalo bhagavantaṁ etadavoca: “bhavampi no gotamo anuttaraṁ sammāsambodhiṁ abhisambuddhoti paṭijānātī”ti?

[¶3] “If anyone should rightly be said to have awakened to the supreme perfect awakening, it’s me. For, Great King, I have awakened to the supreme perfect awakening.”

> Pali: “Yañhi taṁ, mahārāja, sammā vadamāno vadeyya ‘anuttaraṁ sammāsambodhiṁ abhisambuddho’ti, mameva taṁ sammā vadamāno vadeyya. Ahañhi, mahārāja, anuttaraṁ sammāsambodhiṁ abhisambuddho”ti.

[¶4] “Well, there are those ascetics and brahmins who lead an order and a community, and tutor a community. They’re well-known and famous religious founders, deemed holy by many people. That is, Pūraṇa Kassapa, the bamboo-staffed ascetic Gosāla, the Jain ascetic of the Ñātika clan, Sañjaya Belaṭṭhiputta, Pakudha Kaccāyana, and Ajita of the hair blanket. I also asked them whether they claimed to have awakened to the supreme perfect awakening, but they made no such claim. So why do you, given that you’re so young in age and newly gone forth?”

> Pali: “Yepi te, bho gotama, samaṇabrāhmaṇā saṅghino gaṇino gaṇācariyā ñātā yasassino titthakarā sādhusammatā bahujanassa, seyyathidaṁ— pūraṇo kassapo, makkhali gosālo, nigaṇṭho nāṭaputto, sañcayo belaṭṭhaputto, pakudho kaccāyano, ajito kesakambalo; tepi mayā ‘anuttaraṁ sammāsambodhiṁ abhisambuddhoti paṭijānāthā’ti puṭṭhā samānā anuttaraṁ sammāsambodhiṁ abhisambuddhoti na paṭijānanti. Kiṁ pana bhavaṁ gotamo daharo ceva jātiyā navo ca pabbajjāyā”ti?

[¶5] “Great king, these four things should not be looked down upon or disparaged because they are young. What four? An aristocrat, a serpent, a fire, and a mendicant. These four things should not be looked down upon or disparaged because they are young.”

> Pali: “Cattāro kho me, mahārāja, daharāti na uññātabbā, daharāti na paribhotabbā. Katame cattāro? Khattiyo kho, mahārāja, daharoti na uññātabbo, daharoti na paribhotabbo. Urago kho, mahārāja, daharoti na uññātabbo, daharoti na paribhotabbo. Aggi kho, mahārāja, daharoti na uññātabbo, daharoti na paribhotabbo. Bhikkhu, kho, mahārāja, daharoti na uññātabbo, daharoti na paribhotabbo. Ime kho, mahārāja, cattāro daharāti na uññātabbā, daharāti na paribhotabbā”ti.

[¶6] That is what the Buddha said. Then the Holy One, the Teacher, went on to say:

> Pali: Idamavoca bhagavā. Idaṁ vatvāna sugato athāparaṁ etadavoca satthā:

[¶7] “A man should not despise
an aristocrat of impeccable lineage,
high-born and famous,
just because they’re young.

> Pali: “Khattiyaṁ jātisampannaṁ,
abhijātaṁ yasassinaṁ;
Daharoti nāvajāneyya,
na naṁ paribhave naro.

[¶8] For it’s possible that that lord of mankind,
as aristocrat, will gain the throne.
And in his anger he’ll execute a royal punishment,
and have you violently beaten.
Hence you should avoid him
for the sake of your own life.

> Pali: Ṭhānañhi so manujindo,
rajjaṁ laddhāna khattiyo;
So kuddho rājadaṇḍena,
tasmiṁ pakkamate bhusaṁ;
Tasmā taṁ parivajjeyya,
rakkhaṁ jīvitamattano.

[¶9] Whether in village or wilderness,
wherever a serpent is seen,
a man should not look down on it
or despise it for its youth.

> Pali: Gāme vā yadi vā raññe,
yattha passe bhujaṅgamaṁ;
Daharoti nāvajāneyya,
na naṁ paribhave naro.

[¶10] With its rainbow of colors,
the serpent of fiery breath glides along.
It lashes out and bites the fool,
both men and women alike.
Hence you should avoid it
for the sake of your own life.

> Pali: Uccāvacehi vaṇṇehi,
urago carati tejasī;
So āsajja ḍaṁse bālaṁ,
naraṁ nāriñca ekadā;
Tasmā taṁ parivajjeyya,
rakkhaṁ jīvitamattano.

[¶11] A fire devours a vast amount,
a conflagration with a blackened trail.
A man should not look down on it
just because it’s young.

> Pali: Pahūtabhakkhaṁ jālinaṁ,
pāvakaṁ kaṇhavattaniṁ;
Daharoti nāvajāneyya,
na naṁ paribhave naro.

[¶12] For once it gets fuel
it’ll become a big conflagration.
It’ll lash out and burn the fool,
both men and women alike.
Hence you should avoid it
for the sake of your own life.

> Pali: Laddhā hi so upādānaṁ,
mahā hutvāna pāvako;
So āsajja ḍahe bālaṁ,
naraṁ nāriñca ekadā;
Tasmā taṁ parivajjeyya,
rakkhaṁ jīvitamattano.

[¶13] When a forest is burned by fire,
a conflagration with a blackened trail,
the shoots will spring up there again,
with the passing of the days and nights.

> Pali: Vanaṁ yadaggi ḍahati,
pāvako kaṇhavattanī;
Jāyanti tattha pārohā,
ahorattānamaccaye.

[¶14] But if a mendicant endowed with ethics
burns you with their power,
you’ll have no children or livestock,
nor will your heirs find wealth.
Childless and heirless you become,
like a palm-tree stump.

> Pali: Yañca kho sīlasampanno,
bhikkhu ḍahati tejasā;
Na tassa puttā pasavo,
dāyādā vindare dhanaṁ;
Anapaccā adāyādā,
tālāvatthū bhavanti te.

[¶15] That’s why an astute person,
seeing what’s good for themselves,
would always treat these properly:
a serpent, a conflagration,
a famous aristocrat,
and a mendicant endowed with ethics.”

> Pali: Tasmā hi paṇḍito poso,
sampassaṁ atthamattano;
Bhujaṅgamaṁ pāvakañca,
khattiyañca yasassinaṁ;
Bhikkhuñca sīlasampannaṁ,
sammadeva samācare”ti.

[¶16] When this was said, King Pasenadi of Kosala said to the Buddha, “Excellent, sir! Excellent! As if he were righting the overturned, or revealing the hidden, or pointing out the path to the lost, or lighting a lamp in the dark so people with clear eyes can see what’s there, the Buddha has made the teaching clear in many ways. I go for refuge to the Buddha, to the teaching, and to the mendicant Saṅgha. From this day forth, may the Buddha remember me as a lay follower who has gone for refuge for life.”

> Pali: Evaṁ vutte, rājā pasenadi kosalo bhagavantaṁ etadavoca: “abhikkantaṁ, bhante, abhikkantaṁ, bhante. Seyyathāpi, bhante, nikkujjitaṁ vā ukkujjeyya, paṭicchannaṁ vā vivareyya, mūḷhassa vā maggaṁ ācikkheyya, andhakāre vā telapajjotaṁ dhāreyya: ‘cakkhumanto rūpāni dakkhantī’ti; evamevaṁ bhagavatā anekapariyāyena dhammo pakāsito. Esāhaṁ, bhante, bhagavantaṁ saraṇaṁ gacchāmi dhammañca bhikkhusaṅghañca. Upāsakaṁ maṁ, bhante, bhagavā dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti.

[¶17] SN 3.2 · A Person

> Pali: SN 3.2 · Purisasutta

[¶18] At Sāvatthī.

> Pali: Sāvatthinidānaṁ.

[¶19] Then King Pasenadi of Kosala went up to the Buddha, bowed, sat down to one side, and said to him, “Sir, how many things arise inside a person for their harm, suffering, and discomfort?”

> Pali: Atha kho rājā pasenadi kosalo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho rājā pasenadi kosalo bhagavantaṁ etadavoca: “kati nu kho, bhante, purisassa dhammā ajjhattaṁ uppajjamānā uppajjanti ahitāya dukkhāya aphāsuvihārāyā”ti?

[¶20] “Great king, three things arise inside a person for their harm, suffering, and discomfort. What three? Greed, hate, and delusion. These three things arise inside a person for their harm, suffering, and discomfort.”

> Pali: “Tayo kho, mahārāja, purisassa dhammā ajjhattaṁ uppajjamānā uppajjanti ahitāya dukkhāya aphāsuvihārāya. Katame tayo? Lobho kho, mahārāja, purisassa dhammo ajjhattaṁ uppajjamāno uppajjati ahitāya dukkhāya aphāsuvihārāya. Doso kho, mahārāja, purisassa dhammo ajjhattaṁ uppajjamāno uppajjati ahitāya dukkhāya aphāsuvihārāya. Moho kho, mahārāja, purisassa dhammo ajjhattaṁ uppajjamāno uppajjati ahitāya dukkhāya aphāsuvihārāya. Ime kho, mahārāja, tayo purisassa dhammā ajjhattaṁ uppajjamānā uppajjanti ahitāya dukkhāya aphāsuvihārāyā”ti.

[¶21] That is what the Buddha said. …

> Pali: Idamavoca …pe…

[¶22] “When greed, hate, and delusion,
originate inside oneself,
they harm a person of wicked heart,
as a bamboo is destroyed by its own fruit.”

> Pali: “Lobho doso ca moho ca,
purisaṁ pāpacetasaṁ;
Hiṁsanti attasambhūtā,
tacasāraṁva samphalan”ti.

[¶23] SN 3.3 · Old Age and Death

> Pali: SN 3.3 · Jarāmaraṇasutta

[¶24] At Sāvatthī.

> Pali: Sāvatthinidānaṁ.

[¶25] Seated to one side, King Pasenadi said to the Buddha, “Sir, for someone who has been reborn, is there any exemption from old age and death?”

> Pali: Ekamantaṁ nisinno kho rājā pasenadi kosalo bhagavantaṁ etadavoca: “atthi nu kho, bhante, jātassa aññatra jarāmaraṇā”ti?

[¶26] “Great king, for someone who has been reborn, there’s no exemption from old age and death. Even for well-to-do aristocrats, brahmins, or householders—rich, affluent, and wealthy, with lots of gold and silver, lots of property and assets, and lots of money and grain—when they’re born, there’s no exemption from old age and death. Even for mendicants who are perfected—who have ended the defilements, completed the spiritual journey, done what had to be done, laid down the burden, achieved their heart’s goal, utterly ended the fetter of continued existence, and are rightly freed through enlightenment—their bodies are liable to break up and be laid to rest.”

> Pali: “Natthi kho, mahārāja, jātassa aññatra jarāmaraṇā. Yepi te, mahārāja, khattiyamahāsālā aḍḍhā mahaddhanā mahābhogā pahūtajātarūparajatā pahūtavittūpakaraṇā pahūtadhanadhaññā, tesampi jātānaṁ natthi aññatra jarāmaraṇā. Yepi te, mahārāja, brāhmaṇamahāsālā …pe… gahapatimahāsālā aḍḍhā mahaddhanā mahābhogā pahūtajātarūparajatā pahūtavittūpakaraṇā pahūtadhanadhaññā, tesampi jātānaṁ natthi aññatra jarāmaraṇā. Yepi te, mahārāja, bhikkhū arahanto khīṇāsavā vusitavanto katakaraṇīyā ohitabhārā anuppattasadatthā parikkhīṇabhavasaṁyojanā sammadaññāvimuttā, tesampāyaṁ kāyo bhedanadhammo nikkhepanadhammo”ti.

[¶27] That is what the Buddha said. …

> Pali: Idamavoca …pe…

[¶28] “Fancy chariots of kings wear out,
and even this body gets old.
But the truth of the good never gets old—
so the good proclaim to the good.”

> Pali: “Jīranti ve rājarathā sucittā,
Atho sarīrampi jaraṁ upeti;
Satañca dhammo na jaraṁ upeti,
Santo have sabbhi pavedayantī”ti.

[¶29] SN 3.4 · Loved

> Pali: SN 3.4 · Piyasutta

[¶30] At Sāvatthī.

> Pali: Sāvatthinidānaṁ.

[¶31] Seated to one side, King Pasenadi said to the Buddha, “Just now, sir, as I was in private retreat this thought came to mind. ‘Who are those who love themselves? And who are those who don’t love themselves?’

> Pali: Ekamantaṁ nisinno kho rājā pasenadi kosalo bhagavantaṁ etadavoca: “idha mayhaṁ, bhante, rahogatassa paṭisallīnassa evaṁ cetaso parivitakko udapādi: ‘kesaṁ nu kho piyo attā, kesaṁ appiyo attā’ti?

[¶32] Then it occurred to me: ‘Those who do bad things by way of body, speech, and mind don’t love themselves. Even though they may say: “I love myself”, they don’t really. Why is that? It’s because they treat themselves like an enemy. That’s why they don’t love themselves.

> Pali: Tassa mayhaṁ, bhante, etadahosi: ‘ye ca kho keci kāyena duccaritaṁ caranti, vācāya duccaritaṁ caranti, manasā duccaritaṁ caranti; tesaṁ appiyo attā. Kiñcāpi te evaṁ vadeyyuṁ: “piyo no attā”ti, atha kho tesaṁ appiyo attā’. Taṁ kissa hetu? Yañhi appiyo appiyassa kareyya, taṁ te attanāva attano karonti; tasmā tesaṁ appiyo attā.

[¶33] Those who do good things by way of body, speech, and mind do love themselves. Even though they may say: “I don’t love myself”, they do really. Why is that? It’s because they treat themselves like a loved one. That’s why they do love themselves.’”

> Pali: Ye ca kho keci kāyena sucaritaṁ caranti, vācāya sucaritaṁ caranti, manasā sucaritaṁ caranti; tesaṁ piyo attā. Kiñcāpi te evaṁ vadeyyuṁ: ‘appiyo no attā’ti; atha kho tesaṁ piyo attā. Taṁ kissa hetu? Yañhi piyo piyassa kareyya, taṁ te attanāva attano karonti; tasmā tesaṁ piyo attā”ti.

[¶34] “That’s so true, Great King! That’s so true!” said the Buddha. And he repeated the king’s statement, adding:

> Pali: “Evametaṁ, mahārāja, evametaṁ, mahārāja. Ye hi keci, mahārāja, kāyena duccaritaṁ caranti, vācāya duccaritaṁ caranti, manasā duccaritaṁ caranti; tasmā tesaṁ appiyo attā. Kiñcāpi te evaṁ vadeyyuṁ: ‘piyo no attā’ti, atha kho tesaṁ appiyo attā. Taṁ kissa hetu? Yañhi, mahārāja, appiyo appiyassa kareyya, taṁ te attanāva attano karonti; tasmā tesaṁ appiyo attā. Ye ca kho keci, mahārāja, kāyena sucaritaṁ caranti, vācāya sucaritaṁ caranti, manasā sucaritaṁ caranti; tesaṁ piyo attā. Kiñcāpi te evaṁ vadeyyuṁ: ‘appiyo no attā’ti; atha kho tesaṁ piyo attā. Taṁ kissa hetu? Yañhi, mahārāja, piyo piyassa kareyya, taṁ te attanāva attano karonti; tasmā tesaṁ piyo attā”ti.

[¶35] > Pali: Idamavoca …pe…

[¶36] “If you knew your self as beloved,
you’d not yoke yourself to wickedness.
For happiness is not easy to find
by someone who does bad deeds.

> Pali: “Attānañce piyaṁ jaññā,
na naṁ pāpena saṁyuje;
Na hi taṁ sulabhaṁ hoti,
sukhaṁ dukkaṭakārinā.

[¶37] When you’re seized by the terminator
as you give up your human life,
what can you call your own?
What do you take when you go?
What goes with you,
like a shadow that never leaves?

> Pali: Antakenādhipannassa,
jahato mānusaṁ bhavaṁ;
Kiñhi tassa sakaṁ hoti,
kiñca ādāya gacchati;
Kiñcassa anugaṁ hoti,
chāyāva anapāyinī.

[¶38] Both the good and the bad
that a mortal does in this life
is what they can call their own.
That’s what they take when they go.
That’s what goes with them,
like a shadow that never leaves.

> Pali: Ubho puññañca pāpañca,
yaṁ macco kurute idha;
Tañhi tassa sakaṁ hoti,
taṁva ādāya gacchati;
Taṁvassa anugaṁ hoti,
chāyāva anapāyinī.

[¶39] That’s why you should do good,
investing in the future life.
The good deeds of sentient beings
support them in the next world.”

> Pali: Tasmā kareyya kalyāṇaṁ,
nicayaṁ samparāyikaṁ;
Puññāni paralokasmiṁ,
patiṭṭhā honti pāṇinan”ti.

[¶40] SN 3.5 · Self-Protected

> Pali: SN 3.5 · Attarakkhitasutta

[¶41] At Sāvatthī.

> Pali: Sāvatthinidānaṁ.

[¶42] Seated to one side, King Pasenadi said to the Buddha, “Just now, sir, as I was in private retreat this thought came to mind. ‘Who are those who protect themselves? And who are those who don’t protect themselves?’

> Pali: Ekamantaṁ nisinno kho rājā pasenadi kosalo bhagavantaṁ etadavoca: “idha mayhaṁ, bhante, rahogatassa paṭisallīnassa evaṁ cetaso parivitakko udapādi: ‘kesaṁ nu kho rakkhito attā, kesaṁ arakkhito attā’ti?

[¶43] Then it occurred to me: ‘Those who do bad things by way of body, speech, and mind don’t protect themselves. Even if they’re protected by a company of elephants, cavalry, chariots, or infantry, they still don’t protect themselves. Why is that? Because such protection is exterior, not interior. That’s why they don’t protect themselves.

> Pali: Tassa mayhaṁ, bhante, etadahosi: ‘ye kho keci kāyena duccaritaṁ caranti, vācāya duccaritaṁ caranti, manasā duccaritaṁ caranti; tesaṁ arakkhito attā. Kiñcāpi te hatthikāyo vā rakkheyya, assakāyo vā rakkheyya, rathakāyo vā rakkheyya, pattikāyo vā rakkheyya; atha kho tesaṁ arakkhito attā. Taṁ kissa hetu? Bāhirā hesā rakkhā, nesā rakkhā ajjhattikā; tasmā tesaṁ arakkhito attā.

[¶44] Those who do good things by way of body, speech, and mind do protect themselves. Even if they’re not protected by a company of elephants, cavalry, chariots, or infantry, they still protect themselves. Why is that? Because such protection is interior, not exterior. That’s why they do protect themselves.’”

> Pali: Ye ca kho keci kāyena sucaritaṁ caranti, vācāya sucaritaṁ caranti, manasā sucaritaṁ caranti; tesaṁ rakkhito attā. Kiñcāpi te neva hatthikāyo rakkheyya, na assakāyo rakkheyya, na rathakāyo rakkheyya, na pattikāyo rakkheyya; atha kho tesaṁ rakkhito attā. Taṁ kissa hetu? Ajjhattikā hesā rakkhā, nesā rakkhā bāhirā; tasmā tesaṁ rakkhito attā’”ti.

[¶45] “That’s so true, Great King! That’s so true!” said the Buddha. And he repeated the king’s statement, adding:

> Pali: “Evametaṁ, mahārāja, evametaṁ, mahārāja. Ye hi keci, mahārāja, kāyena duccaritaṁ caranti …pe… tesaṁ arakkhito attā. Taṁ kissa hetu? Bāhirā hesā, mahārāja, rakkhā, nesā rakkhā ajjhattikā; tasmā tesaṁ arakkhito attā. Ye hi keci, mahārāja, kāyena sucaritaṁ caranti, vācāya sucaritaṁ caranti, manasā sucaritaṁ caranti; tesaṁ rakkhito attā. Kiñcāpi te neva hatthikāyo rakkheyya, na assakāyo rakkheyya, na rathakāyo rakkheyya, na pattikāyo rakkheyya; atha kho tesaṁ rakkhito attā. Taṁ kissa hetu? Ajjhattikā hesā, mahārāja, rakkhā, nesā rakkhā bāhirā; tasmā tesaṁ rakkhito attā”ti.

[¶46] > Pali: Idamavoca …pe…

[¶47] “Restraint of the body is good;
restraint of speech is good;
restraint of mind is good;
everywhere, restraint is good.
A sincere person, restrained everywhere,
is said to be ‘protected’.”

> Pali: “Kāyena saṁvaro sādhu,
sādhu vācāya saṁvaro;
Manasā saṁvaro sādhu,
sādhu sabbattha saṁvaro;
Sabbattha saṁvuto lajjī,
rakkhitoti pavuccatī”ti.

[¶48] SN 3.6 · Few

> Pali: SN 3.6 · Appakasutta

[¶49] At Sāvatthī.

> Pali: Sāvatthinidānaṁ.

[¶50] Seated to one side, King Pasenadi said to the Buddha, “Just now, sir, as I was in private retreat this thought came to mind: ‘Few are the sentient beings in the world who, when they obtain luxury possessions, don’t grow indulgent and negligent, giving in to greed for sensual pleasures, and doing the wrong thing by others. There are many more who, when they obtain luxury possessions, do grow indulgent and negligent, giving in to greed for sensual pleasures, and doing the wrong thing by others.’”

> Pali: Ekamantaṁ nisinno kho rājā pasenadi kosalo bhagavantaṁ etadavoca: “idha mayhaṁ, bhante, rahogatassa paṭisallīnassa evaṁ cetaso parivitakko udapādi: ‘appakā te sattā lokasmiṁ ye uḷāre uḷāre bhoge labhitvā na ceva majjanti, na ca pamajjanti, na ca kāmesu gedhaṁ āpajjanti, na ca sattesu vippaṭipajjanti. Atha kho eteva bahutarā sattā lokasmiṁ ye uḷāre uḷāre bhoge labhitvā majjanti ceva pamajjanti ca kāmesu ca gedhaṁ āpajjanti, sattesu ca vippaṭipajjantī’”ti.

[¶51] “That’s so true, Great King! That’s so true!” said the Buddha. And he repeated the king’s statement, adding:

> Pali: “Evametaṁ, mahārāja, evametaṁ, mahārāja. Appakā te, mahārāja, sattā lokasmiṁ, ye uḷāre uḷāre bhoge labhitvā na ceva majjanti, na ca pamajjanti, na ca kāmesu gedhaṁ āpajjanti, na ca sattesu vippaṭipajjanti. Atha kho eteva bahutarā sattā lokasmiṁ, ye uḷāre uḷāre bhoge labhitvā majjanti ceva pamajjanti ca kāmesu ca gedhaṁ āpajjanti, sattesu ca vippaṭipajjantī”ti.

[¶52] > Pali: Idamavoca …pe…

[¶53] “Full of desire for possessions and pleasures,
greedy, infatuated by sensual pleasures;
they don’t notice that they’ve gone too far,
like deer ensnared in a trap set out.
It’ll be bitter later on;
for the result will be bad for them.”

> Pali: “Sārattā kāmabhogesu,
giddhā kāmesu mucchitā;
Atisāraṁ na bujjhanti,
migā kūṭaṁva oḍḍitaṁ;
Pacchāsaṁ kaṭukaṁ hoti,
vipāko hissa pāpako”ti.

[¶54] SN 3.7 · Judgment

> Pali: SN 3.7 · Aḍḍakaraṇasutta

[¶55] At Sāvatthī.

> Pali: Sāvatthinidānaṁ.

[¶56] Seated to one side, King Pasenadi said to the Buddha, “Sir, when I’m sitting in court I see well-to-do aristocrats, brahmins, and householders—rich, affluent, and wealthy, with lots of gold and silver, lots of property and assets, and lots of money and grain. But they tell deliberate lies for the sake of sensual pleasures. Then it occurred to me: ‘Enough with passing judgment today. Now my dearest will be known by the judgments he makes.’”

> Pali: Ekamantaṁ nisinno kho rājā pasenadi kosalo bhagavantaṁ etadavoca: “idhāhaṁ, bhante, aḍḍakaraṇe nisinno passāmi khattiyamahāsālepi brāhmaṇamahāsālepi gahapatimahāsālepi aḍḍhe mahaddhane mahābhoge pahūtajātarūparajate pahūtavittūpakaraṇe pahūtadhanadhaññe kāmahetu kāmanidānaṁ kāmādhikaraṇaṁ sampajānamusā bhāsante. Tassa mayhaṁ, bhante, etadahosi: ‘alaṁ dāni me aḍḍakaraṇena, bhadramukho dāni aḍḍakaraṇena paññāyissatī’”ti.

[¶57] “That’s so true, Great King! That’s so true! Those who are well-to-do aristocrats, brahmins, and householders tell deliberate lies for the sake of sensual pleasures. That is for their lasting harm and suffering.”

> Pali: “Evametaṁ, mahārāja, evametaṁ, mahārāja. Yepi te, mahārāja, khattiyamahāsālā brāhmaṇamahāsālā gahapatimahāsālā aḍḍhā mahaddhanā mahābhogā pahūtajātarūparajatā pahūtavittūpakaraṇā pahūtadhanadhaññā kāmahetu kāmanidānaṁ kāmādhikaraṇaṁ sampajānamusā bhāsanti; tesaṁ taṁ bhavissati dīgharattaṁ ahitāya dukkhāyā”ti.

[¶58] That is what the Buddha said. …

> Pali: Idamavoca …pe…

[¶59] “Full of desire for possessions and pleasures,
greedy, infatuated by sensual pleasures;
they don’t notice that they’ve gone too far,
like fish swiftly snared.
It’ll be bitter later on;
for the result will be bad for them.”

> Pali: “Sārattā kāmabhogesu,
giddhā kāmesu mucchitā;
Atisāraṁ na bujjhanti,
macchā khippaṁva oḍḍitaṁ;
Pacchāsaṁ kaṭukaṁ hoti,
vipāko hissa pāpako”ti.

[¶60] SN 3.8 · With Queen Mallikā

> Pali: SN 3.8 · Mallikāsutta

[¶61] At Sāvatthī.

> Pali: Sāvatthinidānaṁ.

[¶62] Now at that time King Pasenadi of Kosala was upstairs in the royal longhouse together with Queen Mallikā.

> Pali: Tena kho pana samayena rājā pasenadi kosalo mallikāya deviyā saddhiṁ uparipāsādavaragato hoti.

[¶63] Then the king said to the queen, “Mallikā, is there anyone more dear to you than yourself?”

> Pali: Atha kho rājā pasenadi kosalo mallikaṁ deviṁ etadavoca: “atthi nu kho te, mallike, kocañño attanā piyataro”ti?

[¶64] “No, Great King, there isn’t. But is there anyone more dear to you than yourself?”

> Pali: “Natthi kho me, mahārāja, kocañño attanā piyataro. Tuyhaṁ pana, mahārāja, atthañño koci attanā piyataro”ti?

[¶65] “For me also, Mallikā, there’s no one.”

> Pali: “Mayhampi kho, mallike, natthañño koci attanā piyataro”ti.

[¶66] Then King Pasenadi of Kosala came downstairs from the stilt longhouse, went to the Buddha, bowed, sat down to one side, and told him what had happened.

> Pali: Atha kho rājā pasenadi kosalo pāsādā orohitvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho rājā pasenadi kosalo bhagavantaṁ etadavoca: “idhāhaṁ, bhante, mallikāya deviyā saddhiṁ uparipāsādavaragato mallikaṁ deviṁ etadavocaṁ: ‘atthi nu kho te, mallike, kocañño attanā piyataro’ti? Evaṁ vutte, bhante, mallikā devī maṁ etadavoca: ‘natthi kho me, mahārāja, kocañño attanā piyataro. Tuyhaṁ pana, mahārāja, atthañño koci attanā piyataro’ti? Evaṁ vuttāhaṁ, bhante, mallikaṁ deviṁ etadavocaṁ: ‘mayhampi kho, mallike, natthañño koci attanā piyataro’”ti.

[¶67] Then, understanding this matter, on that occasion the Buddha spoke this verse:

> Pali: Atha kho bhagavā etamatthaṁ viditvā tāyaṁ velāyaṁ imaṁ gāthaṁ abhāsi:

[¶68] “Having explored every quarter with the mind,
one finds no one dearer than oneself.
Likewise for others, each holds themselves dear;
so one who desires self-knowledge <j>would harm no other.”

> Pali: “Sabbā disā anuparigamma cetasā,
Nevajjhagā piyataramattanā kvaci;
Evaṁ piyo puthu attā paresaṁ,
Tasmā na hiṁse paramattakāmo”ti.

[¶69] SN 3.9 · Sacrifice

> Pali: SN 3.9 · Yaññasutta

[¶70] At Sāvatthī.

> Pali: Sāvatthinidānaṁ.

[¶71] Now at that time a grand sacrifice had been set up for King Pasenadi of Kosala. Bulls, bullocks, heifers, goats and rams—five hundred of each—had been led to the pillar for the sacrifice. His bondservants, servants, and workers did their jobs under threat of punishment and danger, weeping with tearful faces.

> Pali: Tena kho pana samayena rañño pasenadissa kosalassa mahāyañño paccupaṭṭhito hoti, pañca ca usabhasatāni pañca ca vacchatarasatāni pañca ca vacchatarisatāni pañca ca ajasatāni pañca ca urabbhasatāni thūṇūpanītāni honti yaññatthāya. Yepissa te honti dāsāti vā pessāti vā kammakarāti vā, tepi daṇḍatajjitā bhayatajjitā assumukhā rudamānā parikammāni karonti.

[¶72] Then several mendicants robed up in the morning and, taking their bowls and robes, entered Sāvatthī for alms. Then, after the meal, when they returned from almsround, they went up to the Buddha, bowed, sat down to one side, and told him what was happening.

> Pali: Atha kho sambahulā bhikkhū pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya sāvatthiṁ piṇḍāya pavisiṁsu. Sāvatthiyaṁ piṇḍāya caritvā pacchābhattaṁ piṇḍapātapaṭikkantā yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinnā kho te bhikkhū bhagavantaṁ etadavocuṁ: “idha, bhante, rañño pasenadissa kosalassa mahāyañño paccupaṭṭhito hoti, pañca ca usabhasatāni pañca ca vacchatarasatāni pañca ca vacchatarisatāni pañca ca ajasatāni pañca ca urabbhasatāni thūṇūpanītāni honti yaññatthāya. Yepissa te honti dāsāti vā pessāti vā kammakarāti vā, tepi daṇḍatajjitā bhayatajjitā assumukhā rudamānā parikammāni karontī”ti.

[¶73] Then, understanding this matter, on that occasion the Buddha recited these verses:

> Pali: Atha kho bhagavā etamatthaṁ viditvā tāyaṁ velāyaṁ imā gāthāyo abhāsi:

[¶74] “Horse sacrifice, human sacrifice,
the ‘casting of the yoke-pin’, <j>the ‘royal soma drinking’,
and the ‘unimpeded’—
these grand, violent sacrifices yield no great fruit.

> Pali: “Assamedhaṁ purisamedhaṁ,
sammāpāsaṁ vājapeyyaṁ;
Niraggaḷaṁ mahārambhā,
na te honti mahapphalā.

[¶75] The great sages of right comportment
don’t attend sacrifices
where goats, sheep, and cattle
and various creatures are killed.

> Pali: Ajeḷakā ca gāvo ca,
vividhā yattha haññare;
Na taṁ sammaggatā yaññaṁ,
upayanti mahesino.

[¶76] But the great sages of right comportment
do attend those sacrifices
that are non-violent and propitious,
where goats, sheep, and cattle,
and various creatures are not killed.

> Pali: Ye ca yaññā nirārambhā,
yajanti anukulaṁ sadā;
Ajeḷakā ca gāvo ca,
vividhā nettha haññare;
Etaṁ sammaggatā yaññaṁ,
upayanti mahesino.

[¶77] An intelligent person should sacrifice like this,
for this sacrifice is very fruitful.
For a sponsor of sacrifices like this,
things get better, not worse.
Such a sacrifice is truly abundant,
and even the deities are pleased.”

> Pali: Etaṁ yajetha medhāvī,
eso yañño mahapphalo;
Etañhi yajamānassa,
seyyo hoti na pāpiyo;
Yañño ca vipulo hoti,
pasīdanti ca devatā”ti.

[¶78] SN 3.10 · Shackles

> Pali: SN 3.10 · Bandhanasutta

[¶79] Now at that time a large group of people had been put in shackles by King Pasenadi of Kosala—some in ropes, some in manacles, some in chains.

> Pali: Tena kho pana samayena raññā pasenadinā kosalena mahājanakāyo bandhāpito hoti, appekacce rajjūhi appekacce andūhi appekacce saṅkhalikāhi.

[¶80] Then several mendicants robed up in the morning and, taking their bowls and robes, entered Sāvatthī for alms. Then, after the meal, when they returned from almsround, they went up to the Buddha, bowed, sat down to one side, and told him what was happening.

> Pali: Atha kho sambahulā bhikkhū pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya sāvatthiṁ piṇḍāya pavisiṁsu. Sāvatthiyaṁ piṇḍāya caritvā pacchābhattaṁ piṇḍapātapaṭikkantā yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinnā kho te bhikkhū bhagavantaṁ etadavocuṁ: “idha, bhante, raññā pasenadinā kosalena mahājanakāyo bandhāpito, appekacce rajjūhi appekacce andūhi appekacce saṅkhalikāhī”ti.

[¶81] Then, understanding this matter, on that occasion the Buddha recited these verses:

> Pali: Atha kho bhagavā etamatthaṁ viditvā tāyaṁ velāyaṁ imā gāthāyo abhāsi:

[¶82] “The attentive say that shackle is not strong
that’s made of iron, wood, or knots.
But obsession with jeweled earrings,
concern for your partners and children:

> Pali: “Na taṁ daḷhaṁ bandhanamāhu dhīrā,
Yadāyasaṁ dārujaṁ pabbajañca;
Sārattarattā maṇikuṇḍalesu,
Puttesu dāresu ca yā apekkhā.

[¶83] this, say the attentive, is a strong shackle
dragging the indulgent down, hard to escape.
Having cut this one too they go forth,
unconcerned, having given up sensual pleasures.”

> Pali: Etaṁ daḷhaṁ bandhanamāhu dhīrā,
Ohārinaṁ sithilaṁ duppamuñcaṁ;
Etampi chetvāna paribbajanti,
Anapekkhino kāmasukhaṁ pahāyā”ti.

[¶84] > Pali: Paṭhamo vaggo.

[¶85] > Pali: Tassuddānaṁ

[¶86] > Pali: Daharo puriso jarā,
piyaṁ attānarakkhito;
Appakā aḍḍakaraṇaṁ,
mallikā yaññabandhananti.

## 14. Childless · SN 3.11–3.19

Source: https://scriptura.si/works/pali-samyutta-nikaya-1/14/ · cite a paragraph as https://scriptura.si/works/pali-samyutta-nikaya-1/14/#p-N

[¶0] SN 3.11 · Seven Matted-Hair Ascetics

> Pali: SN 3.11 · Sattajaṭilasutta

[¶1] At one time the Buddha was staying near Sāvatthī in the stilt longhouse of Migāra’s mother in the Eastern Monastery.

> Pali: Ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati pubbārāme migāramātupāsāde.

[¶2] Then in the late afternoon, the Buddha came out of retreat and sat outside the gate. Then King Pasenadi of Kosala went up to the Buddha, bowed, and sat down to one side.

> Pali: Tena kho pana samayena bhagavā sāyanhasamayaṁ paṭisallānā vuṭṭhito bahidvārakoṭṭhake nisinno hoti. Atha kho rājā pasenadi kosalo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi.

[¶3] Now at that time seven matted-hair ascetics, seven Jain ascetics, seven naked ascetics, seven one-cloth ascetics, and seven wanderers passed by not far from the Buddha. Their armpits and bodies were hairy, and their nails were long; and they carried their pack with shoulder-poles.

> Pali: Tena kho pana samayena satta ca jaṭilā satta ca nigaṇṭhā satta ca acelakā satta ca ekasāṭakā satta ca paribbājakā parūḷhakacchanakhalomā khārivividhamādāya bhagavato avidūre atikkamanti.

[¶4] Then King Pasenadi got up from his seat, arranged his robe over one shoulder, knelt on his right knee, raised his joined palms toward those various ascetics, and pronounced his name three times: “Sirs, I am Pasenadi, king of Kosala! … I am Pasenadi, king of Kosala!”

> Pali: Atha kho rājā pasenadi kosalo uṭṭhāyāsanā ekaṁsaṁ uttarāsaṅgaṁ karitvā dakkhiṇajāṇumaṇḍalaṁ pathaviyaṁ nihantvā yena te satta ca jaṭilā satta ca nigaṇṭhā satta ca acelakā satta ca ekasāṭakā satta ca paribbājakā tenañjaliṁ paṇāmetvā tikkhattuṁ nāmaṁ sāvesi: “rājāhaṁ, bhante, pasenadi kosalo …pe… rājāhaṁ, bhante, pasenadi kosalo”ti.

[¶5] Then, not long after those ascetics had left, King Pasenadi went up to the Buddha, bowed, sat down to one side, and said to him, “Sir, these are among those in the world who are perfected or who are on the path to perfection!”

> Pali: Atha kho rājā pasenadi kosalo acirapakkantesu tesu sattasu ca jaṭilesu sattasu ca nigaṇṭhesu sattasu ca acelakesu sattasu ca ekasāṭakesu sattasu ca paribbājakesu yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho rājā pasenadi kosalo bhagavantaṁ etadavoca: “ye te, bhante, loke arahanto vā arahattamaggaṁ vā samāpannā ete tesaṁ aññatarā”ti.

[¶6] “Great king, as a layman enjoying sensual pleasures, living at home with your children, using sandalwood imported from Kāsi, wearing garlands, fragrance, and makeup, and accepting gold and currency, it’s hard for you to know who is perfected or on the path to perfection.

> Pali: “Dujjānaṁ kho etaṁ, mahārāja, tayā gihinā kāmabhoginā puttasambādhasayanaṁ ajjhāvasantena kāsikacandanaṁ paccanubhontena mālāgandhavilepanaṁ dhārayantena jātarūparajataṁ sādiyantena: ‘ime vā arahanto, ime vā arahattamaggaṁ samāpannā’ti.

[¶7] You can get to know a person’s ethics by living with them. But only after a long time, not casually; only when attentive, not when inattentive; and only by the wise, not the witless. You can get to know a person’s purity by dealing with them. … You can get to know a person’s resilience in times of trouble. … You can get to know a person’s wisdom by discussion. But only after a long time, not casually; only when attentive, not when inattentive; and only by the wise, not the witless.”

> Pali: Saṁvāsena kho, mahārāja, sīlaṁ veditabbaṁ. Tañca kho dīghena addhunā, na ittaraṁ; manasikarotā, no amanasikarotā; paññavatā, no duppaññena. Saṁvohārena kho, mahārāja, soceyyaṁ veditabbaṁ. Tañca kho dīghena addhunā, na ittaraṁ; manasikarotā, no amanasikarotā; paññavatā, no duppaññena. Āpadāsu kho, mahārāja, thāmo veditabbo. So ca kho dīghena addhunā, na ittaraṁ; manasikarotā, no amanasikarotā; paññavatā, no duppaññena. Sākacchāya, kho, mahārāja, paññā veditabbā. Sā ca kho dīghena addhunā, na ittaraṁ; manasikarotā, no amanasikarotā; paññavatā, no duppaññenā”ti.

[¶8] “It’s incredible, sir, it’s amazing, how well said this was by the Buddha. …

> Pali: “Acchariyaṁ, bhante, abbhutaṁ, bhante. Yāva subhāsitamidaṁ, bhante, bhagavatā: ‘dujjānaṁ kho etaṁ, mahārāja, tayā gihinā kāmabhoginā puttasambādhasayanaṁ ajjhāvasantena kāsikacandanaṁ paccanubhontena mālāgandhavilepanaṁ dhārayantena jātarūparajataṁ sādiyantena: “ime vā arahanto, ime vā arahattamaggaṁ samāpannā”ti. Saṁvāsena kho, mahārāja, sīlaṁ veditabbaṁ. Tañca kho dīghena addhunā, na ittaraṁ; manasikarotā, no amanasikarotā; paññavatā, no duppaññena. Saṁvohārena kho, mahārāja, soceyyaṁ veditabbaṁ. Tañca kho dīghena addhunā, na ittaraṁ; manasikarotā, no amanasikarotā; paññavatā, no duppaññena. Āpadāsu kho, mahārāja, thāmo veditabbo. So ca kho dīghena addhunā, na ittaraṁ; manasikarotā, no amanasikarotā; paññavatā, no duppaññena. Sākacchāya kho, mahārāja, paññā veditabbā. Sā ca kho dīghena addhunā, na ittaraṁ; manasikarotā, no amanasikarotā; paññavatā, no duppaññenā’ti.

[¶9] Sir, these are my spies, my undercover agents returning after spying on the country. I shall later make use of what they first spied out. Now—when they have rinsed off the dust and dirt, and are nicely bathed and anointed, with hair and beard dressed, and dressed in white—they will amuse themselves, supplied and provided with the five kinds of sensual stimulation.”

> Pali: Ete, bhante, mama purisā carā ocarakā janapadaṁ ocaritvā āgacchanti. Tehi paṭhamaṁ ociṇṇaṁ ahaṁ pacchā osāpayissāmi. Idāni te, bhante, taṁ rajojallaṁ pavāhetvā sunhātā suvilittā kappitakesamassū odātavatthā pañcahi kāmaguṇehi samappitā samaṅgībhūtā paricāressantī”ti.

[¶10] Then, understanding this matter, on that occasion the Buddha recited these verses:

> Pali: Atha kho bhagavā etamatthaṁ viditvā tāyaṁ velāyaṁ imā gāthāyo abhāsi:

[¶11] “It’s not easy to know a man by his appearance.
You shouldn’t trust them at first sight.
For undisciplined men live in this world
disguised as the disciplined.

> Pali: “Na vaṇṇarūpena naro sujāno,
Na vissase ittaradassanena;
Susaññatānañhi viyañjanena,
Asaññatā lokamimaṁ caranti.

[¶12] Like a fake earring made of clay,
like a copper halfpenny covered with gold,
they live hidden in the world,
corrupt inside but beautiful outside.”

> Pali: Patirūpako mattikākuṇḍalova,
Lohaḍḍhamāsova suvaṇṇachanno;
Caranti loke parivārachannā,
Anto asuddhā bahi sobhamānā”ti.

[¶13] SN 3.12 · Five Kings

> Pali: SN 3.12 · Pañcarājasutta

[¶14] At Sāvatthī.

> Pali: Sāvatthinidānaṁ.

[¶15] Now at that time five kings headed by Pasenadi were amusing themselves, supplied and provided with the five kinds of sensual stimulation, and this discussion came up among them: “What’s the best of sensual pleasures?”

> Pali: Tena kho pana samayena pañcannaṁ rājūnaṁ pasenadipamukhānaṁ pañcahi kāmaguṇehi samappitānaṁ samaṅgībhūtānaṁ paricārayamānānaṁ ayamantarākathā udapādi: “kiṁ nu kho kāmānaṁ aggan”ti?

[¶16] Some of them said, “Sights are the best of sensual pleasures!”

> Pali: Tatrekacce evamāhaṁsu: “rūpā kāmānaṁ aggan”ti.

[¶17] Others said, “Sounds are best!”

> Pali: Ekacce evamāhaṁsu: “saddā kāmānaṁ aggan”ti.

[¶18] Others said, “Smells are best!”

> Pali: Ekacce evamāhaṁsu: “gandhā kāmānaṁ aggan”ti.

[¶19] Others said, “Tastes are best!”

> Pali: Ekacce evamāhaṁsu: “rasā kāmānaṁ aggan”ti.

[¶20] Others said, “Touches are best!”

> Pali: Ekacce evamāhaṁsu: “phoṭṭhabbā kāmānaṁ aggan”ti.

[¶21] Since those kings were unable to persuade each other, King Pasenadi said to them, “Come, good fellows, let’s go to the Buddha and ask him about this. As he answers, so we’ll remember it.”

> Pali: Yato kho te rājāno nāsakkhiṁsu aññamaññaṁ saññāpetuṁ. Atha kho rājā pasenadi kosalo te rājāno etadavoca: “āyāma, mārisā, yena bhagavā tenupasaṅkamissāma; upasaṅkamitvā bhagavantaṁ etamatthaṁ paṭipucchissāma. Yathā no bhagavā byākarissati tathā naṁ dhāressāmā”ti.

[¶22] “Yes, good fellows,” replied those kings.

> Pali: “Evaṁ, mārisā”ti kho te rājāno rañño pasenadissa kosalassa paccassosuṁ.

[¶23] Then those five kings headed by Pasenadi went to the Buddha, bowed, and sat down to one side. King Pasenadi reported their conversation to the Buddha, and said, “Sir, what’s the best of sensual pleasures?”

> Pali: Atha kho te pañca rājāno pasenadipamukhā yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinno kho rājā pasenadi kosalo bhagavantaṁ etadavoca: “idha, bhante, amhākaṁ pañcannaṁ rājūnaṁ pañcahi kāmaguṇehi samappitānaṁ samaṅgībhūtānaṁ paricārayamānānaṁ ayamantarākathā udapādi: ‘kiṁ nu kho kāmānaṁ aggan’ti? Ekacce evamāhaṁsu: ‘rūpā kāmānaṁ aggan’ti. Ekacce evamāhaṁsu: ‘saddā kāmānaṁ aggan’ti. Ekacce evamāhaṁsu: ‘gandhā kāmānaṁ aggan’ti. Ekacce evamāhaṁsu: ‘rasā kāmānaṁ aggan’ti. Ekacce evamāhaṁsu: ‘phoṭṭhabbā kāmānaṁ aggan’ti. Kiṁ nu kho, bhante, kāmānaṁ aggan”ti?

[¶24] “Great king, which kind of sensual stimulation is best is defined by which is most agreeable, I say. The very same sights that are agreeable to some are disagreeable to others. When you’re happy with certain sights, as you’ve got all you wished for, you don’t want any other sight that’s better or finer. For you, those sights are perfect and supreme.

> Pali: “Manāpapariyantaṁ khvāhaṁ, mahārāja, pañcasu kāmaguṇesu agganti vadāmi. Teva, mahārāja, rūpā ekaccassa manāpā honti, teva rūpā ekaccassa amanāpā honti. Yehi ca yo rūpehi attamano hoti paripuṇṇasaṅkappo, so tehi rūpehi aññaṁ rūpaṁ uttaritaraṁ vā paṇītataraṁ vā na pattheti. Te tassa rūpā paramā honti. Te tassa rūpā anuttarā honti.

[¶25] The very same sounds … smells … tastes … touches that are agreeable to some are disagreeable to others. When you’re happy with certain touches, as you’ve got all you wished for, you don’t want any other touch that’s better or finer. For you, those touches are perfect and supreme.”

> Pali: Teva, mahārāja, saddā ekaccassa manāpā honti, teva saddā ekaccassa amanāpā honti. Yehi ca yo saddehi attamano hoti paripuṇṇasaṅkappo, so tehi saddehi aññaṁ saddaṁ uttaritaraṁ vā paṇītataraṁ vā na pattheti. Te tassa saddā paramā honti. Te tassa saddā anuttarā honti. Teva, mahārāja, gandhā ekaccassa manāpā honti, teva gandhā ekaccassa amanāpā honti. Yehi ca yo gandhehi attamano hoti paripuṇṇasaṅkappo, so tehi gandhehi aññaṁ gandhaṁ uttaritaraṁ vā paṇītataraṁ vā na pattheti. Te tassa gandhā paramā honti. Te tassa gandhā anuttarā honti. Teva, mahārāja, rasā ekaccassa manāpā honti, teva rasā ekaccassa amanāpā honti. Yehi ca yo rasehi attamano hoti paripuṇṇasaṅkappo, so tehi rasehi aññaṁ rasaṁ uttaritaraṁ vā paṇītataraṁ vā na pattheti. Te tassa rasā paramā honti. Te tassa rasā anuttarā honti. Teva, mahārāja, phoṭṭhabbā ekaccassa manāpā honti, teva phoṭṭhabbā ekaccassa amanāpā honti. Yehi ca yo phoṭṭhabbehi attamano hoti paripuṇṇasaṅkappo, so tehi phoṭṭhabbehi aññaṁ phoṭṭhabbaṁ uttaritaraṁ vā paṇītataraṁ vā na pattheti. Te tassa phoṭṭhabbā paramā honti. Te tassa phoṭṭhabbā anuttarā hontī”ti.

[¶26] Now at that time the lay follower Candanaṅgalika was sitting in that assembly. Then he rose from his seat, arranged his robe over one shoulder, raised his cupped palms toward the Buddha, and said, “I feel inspired to speak, Blessed One! I feel inspired to speak, Holy One!”

> Pali: Tena kho pana samayena candanaṅgaliko upāsako tassaṁ parisāyaṁ nisinno hoti. Atha kho candanaṅgaliko upāsako uṭṭhāyāsanā ekaṁsaṁ uttarāsaṅgaṁ karitvā yena bhagavā tenañjaliṁ paṇāmetvā bhagavantaṁ etadavoca: “paṭibhāti maṁ, bhagavā, paṭibhāti maṁ, sugatā”ti.

[¶27] “Then speak as you feel inspired,” said the Buddha.

> Pali: “Paṭibhātu taṁ, candanaṅgalikā”ti bhagavā avoca.

[¶28] Then the lay follower Candanaṅgalika extolled the Buddha in his presence with an appropriate verse:

> Pali: Atha kho candanaṅgaliko upāsako bhagavato sammukhā tadanurūpāya gāthāya abhitthavi:

[¶29] “Like a fragrant pink lotus
that blooms at daybreak, its fragrance unfaded—
see Aṅgīrasa dazzle,
bright as the sun in the sky!”

> Pali: “Padumaṁ yathā kokanadaṁ sugandhaṁ,
Pāto siyā phullamavītagandhaṁ;
Aṅgīrasaṁ passa virocamānaṁ,
Tapantamādiccamivantalikkhe”ti.

[¶30] Then those five kings clothed Candanaṅgalika with five upper robes. And Candanaṅgalika in turn endowed the Buddha with those robes.

> Pali: Atha kho te pañca rājāno candanaṅgalikaṁ upāsakaṁ pañcahi uttarāsaṅgehi acchādesuṁ. Atha kho candanaṅgaliko upāsako tehi pañcahi uttarāsaṅgehi bhagavantaṁ acchādesīti.

[¶31] SN 3.13 · A Bucketful of Rice

> Pali: SN 3.13 · Doṇapākasutta

[¶32] At Sāvatthī.

> Pali: Sāvatthinidānaṁ.

[¶33] Now at that time King Pasenadi of Kosala used to eat boiled rice by the bucketful. Then after eating King Pasenadi of Kosala went up to the Buddha, huffing and puffing. He bowed and sat down to one side.

> Pali: Tena kho pana samayena rājā pasenadi kosalo doṇapākakuraṁ bhuñjati. Atha kho rājā pasenadi kosalo bhuttāvī mahassāsī yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi.

[¶34] Then, knowing that King Pasenadi was huffing and puffing after eating, on that occasion the Buddha spoke this verse:

> Pali: Atha kho bhagavā rājānaṁ pasenadiṁ kosalaṁ bhuttāviṁ mahassāsiṁ viditvā tāyaṁ velāyaṁ imaṁ gāthaṁ abhāsi:

[¶35] “When a man is always mindful,
knowing moderation in eating,
his discomfort fades,
and he ages slowly, taking care of his life.”

> Pali: “Manujassa sadā satīmato,
Mattaṁ jānato laddhabhojane;
Tanukassa bhavanti vedanā,
Saṇikaṁ jīrati āyupālayan”ti.

[¶36] Now at that time the student Sudassana was standing behind the king. Then King Pasenadi addressed him, “Please, dear Sudassana, memorize this verse in the Buddha’s presence and recite it to me whenever I am served a meal. I’ll set up a regular daily allowance of a hundred dollars for you.”

> Pali: Tena kho pana samayena sudassano māṇavo rañño pasenadissa kosalassa piṭṭhito ṭhito hoti. Atha kho rājā pasenadi kosalo sudassanaṁ māṇavaṁ āmantesi: “ehi tvaṁ, tāta sudassana, bhagavato santike imaṁ gāthaṁ pariyāpuṇitvā mama bhattābhihāre bhattābhihāre bhāsa. Ahañca te devasikaṁ kahāpaṇasataṁ kahāpaṇasataṁ niccaṁ bhikkhaṁ pavattayissāmī”ti.

[¶37] “Yes, Your Majesty,” replied Sudassana. He memorized that verse in the Buddha’s presence, and then whenever the king was served a meal he would repeat it:

> Pali: “Evaṁ, devā”ti kho sudassano māṇavo rañño pasenadissa kosalassa paṭissutvā bhagavato santike imaṁ gāthaṁ pariyāpuṇitvā rañño pasenadissa kosalassa bhattābhihāre sudaṁ bhāsati:

[¶38] “When a man is always mindful,
knowing moderation in eating,
his discomfort fades,
and he ages slowly, taking care of his life.”

> Pali: “Manujassa sadā satīmato,
Mattaṁ jānato laddhabhojane;
Tanukassa bhavanti vedanā,
Saṇikaṁ jīrati āyupālayan”ti.

[¶39] Then the king gradually got used to having at most a cup of rice. After some time King Pasenadi’s body slimmed right down. Stroking his limbs with his hands, at that time he expressed this heartfelt sentiment:

> Pali: Atha kho rājā pasenadi kosalo anupubbena nāḷikodanaparamatāya saṇṭhāsi. Atha kho rājā pasenadi kosalo aparena samayena susallikhitagatto pāṇinā gattāni anumajjanto tāyaṁ velāyaṁ imaṁ udānaṁ udānesi:

[¶40] “In both ways the Buddha has sympathy for me: in the good of this life and the good of lives to come.”

> Pali: “ubhayena vata maṁ so bhagavā atthena anukampi— diṭṭhadhammikena ceva atthena samparāyikena cā”ti.

[¶41] SN 3.14 · Battle (1st)

> Pali: SN 3.14 · Paṭhamasaṅgāmasutta

[¶42] At Sāvatthī.

> Pali: Sāvatthinidānaṁ.

[¶43] Then King Ajātasattu of Magadha, son of the princess of Videha, mobilized an army of four divisions and marched to Kāsi to attack King Pasenadi of Kosala. When King Pasenadi heard of this, he mobilized an army of four divisions and marched to Kāsi to defend it against Ajātasattu. Then the two kings met in battle. And in that battle Ajātasattu defeated Pasenadi, who withdrew to his own capital at Sāvatthī.

> Pali: Atha kho rājā māgadho ajātasattu vedehiputto caturaṅginiṁ senaṁ sannayhitvā rājānaṁ pasenadiṁ kosalaṁ abbhuyyāsi yena kāsi. Assosi kho rājā pasenadi kosalo: “rājā kira māgadho ajātasattu vedehiputto caturaṅginiṁ senaṁ sannayhitvā mamaṁ abbhuyyāto yena kāsī”ti. Atha kho rājā pasenadi kosalo caturaṅginiṁ senaṁ sannayhitvā rājānaṁ māgadhaṁ ajātasattuṁ vedehiputtaṁ paccuyyāsi yena kāsi. Atha kho rājā ca māgadho ajātasattu vedehiputto rājā ca pasenadi kosalo saṅgāmesuṁ. Tasmiṁ kho pana saṅgāme rājā māgadho ajātasattu vedehiputto rājānaṁ pasenadiṁ kosalaṁ parājesi. Parājito ca rājā pasenadi kosalo sakameva rājadhāniṁ sāvatthiṁ paccuyyāsi.

[¶44] Then several mendicants robed up in the morning and, taking their bowls and robes, entered Sāvatthī for alms. Then, after the meal, when they returned from almsround, they went up to the Buddha, bowed, sat down to one side, and told him what had happened. Then the Buddha said:

> Pali: Atha kho sambahulā bhikkhū pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya sāvatthiṁ piṇḍāya pavisiṁsu. Sāvatthiyaṁ piṇḍāya caritvā pacchābhattaṁ piṇḍapātapaṭikkantā yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinnā kho te bhikkhū bhagavantaṁ etadavocuṁ:

[¶45] > Pali: “Idha, bhante, rājā māgadho ajātasattu vedehiputto caturaṅginiṁ senaṁ sannayhitvā rājānaṁ pasenadiṁ kosalaṁ abbhuyyāsi yena kāsi. Assosi kho, bhante, rājā pasenadi kosalo: ‘rājā kira māgadho ajātasattu vedehiputto caturaṅginiṁ senaṁ sannayhitvā mamaṁ abbhuyyāto yena kāsī’ti. Atha kho, bhante, rājā pasenadi kosalo caturaṅginiṁ senaṁ sannayhitvā rājānaṁ māgadhaṁ ajātasattuṁ vedehiputtaṁ paccuyyāsi yena kāsi. Atha kho, bhante, rājā ca māgadho ajātasattu vedehiputto rājā ca pasenadi kosalo saṅgāmesuṁ. Tasmiṁ kho pana, bhante, saṅgāme rājā māgadho ajātasattu vedehiputto rājānaṁ pasenadiṁ kosalaṁ parājesi. Parājito ca, bhante, rājā pasenadi kosalo sakameva rājadhāniṁ sāvatthiṁ paccuyyāsī”ti.

[¶46] “Mendicants, King Ajātasattu has bad friends, companions, and associates. But King Pasenadi has good friends, companions, and associates. Yet on this day King Pasenadi will have a bad night’s sleep as one defeated.”

> Pali: “Rājā, bhikkhave, māgadho ajātasattu vedehiputto pāpamitto pāpasahāyo pāpasampavaṅko; rājā ca kho, bhikkhave, pasenadi kosalo kalyāṇamitto kalyāṇasahāyo kalyāṇasampavaṅko. Ajjeva, bhikkhave, rājā pasenadi kosalo imaṁ rattiṁ dukkhaṁ seti parājito”ti.

[¶47] That is what the Buddha said. …

> Pali: Idamavoca …pe…

[¶48] “Victory breeds enmity;
the defeated sleep badly.
The peaceful sleep at ease,
having left victory and defeat behind.”

> Pali: “Jayaṁ veraṁ pasavati,
dukkhaṁ seti parājito;
Upasanto sukhaṁ seti,
hitvā jayaparājayan”ti.

[¶49] SN 3.15 · Battle (2nd)

> Pali: SN 3.15 · Dutiyasaṅgāmasutta

[¶50] Then King Ajātasattu of Magadha, son of the princess of Videha, mobilized an army of four divisions and marched to Kāsi to attack King Pasenadi of Kosala. When King Pasenadi heard of this, he mobilized an army of four divisions and marched to Kāsi to defend it against Ajātasattu. Then the two kings met in battle. And in that battle Pasenadi defeated Ajātasattu and captured him alive.

> Pali: Atha kho rājā māgadho ajātasattu vedehiputto caturaṅginiṁ senaṁ sannayhitvā rājānaṁ pasenadiṁ kosalaṁ abbhuyyāsi yena kāsi. Assosi kho rājā pasenadi kosalo: “rājā kira māgadho ajātasattu vedehiputto caturaṅginiṁ senaṁ sannayhitvā mamaṁ abbhuyyāto yena kāsī”ti. Atha kho rājā pasenadi kosalo caturaṅginiṁ senaṁ sannayhitvā rājānaṁ māgadhaṁ ajātasattuṁ vedehiputtaṁ paccuyyāsi yena kāsi. Atha kho rājā ca māgadho ajātasattu vedehiputto rājā ca pasenadi kosalo saṅgāmesuṁ. Tasmiṁ kho pana saṅgāme rājā pasenadi kosalo rājānaṁ māgadhaṁ ajātasattuṁ vedehiputtaṁ parājesi, jīvaggāhañca naṁ aggahesi.

[¶51] Then King Pasenadi thought, “Even though I’ve never betrayed this King Ajātasattu, he betrayed me. Still, he is my nephew. Now that I’ve vanquished all of Ajātasattu’s elephant troops, cavalry, chariots, and infantry, why don’t I let him loose with just his life?”

> Pali: Atha kho rañño pasenadissa kosalassa etadahosi: “kiñcāpi kho myāyaṁ rājā māgadho ajātasattu vedehiputto adubbhantassa dubbhati, atha ca pana me bhāgineyyo hoti. Yannūnāhaṁ rañño māgadhassa ajātasattuno vedehiputtassa sabbaṁ hatthikāyaṁ pariyādiyitvā sabbaṁ assakāyaṁ pariyādiyitvā sabbaṁ rathakāyaṁ pariyādiyitvā sabbaṁ pattikāyaṁ pariyādiyitvā jīvantameva naṁ osajjeyyan”ti.

[¶52] And that’s what he did.

> Pali: Atha kho rājā pasenadi kosalo rañño māgadhassa ajātasattuno vedehiputtassa sabbaṁ hatthikāyaṁ pariyādiyitvā sabbaṁ assakāyaṁ pariyādiyitvā sabbaṁ rathakāyaṁ pariyādiyitvā sabbaṁ pattikāyaṁ pariyādiyitvā jīvantameva naṁ osajji.

[¶53] Then several mendicants … told the Buddha what had happened.

> Pali: Atha kho sambahulā bhikkhū pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya sāvatthiṁ piṇḍāya pavisiṁsu. Sāvatthiyaṁ piṇḍāya caritvā pacchābhattaṁ piṇḍapātapaṭikkantā yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinnā kho te bhikkhū bhagavantaṁ etadavocuṁ:

[¶54] > Pali: “Idha, bhante, rājā māgadho ajātasattu vedehiputto caturaṅginiṁ senaṁ sannayhitvā rājānaṁ pasenadiṁ kosalaṁ abbhuyyāsi yena kāsi. Assosi kho, bhante, rājā pasenadi kosalo: ‘rājā kira māgadho ajātasattu vedehiputto caturaṅginiṁ senaṁ sannayhitvā mamaṁ abbhuyyāto yena kāsī’ti. Atha kho, bhante, rājā pasenadi kosalo caturaṅginiṁ senaṁ sannayhitvā rājānaṁ māgadhaṁ ajātasattuṁ vedehiputtaṁ paccuyyāsi yena kāsi. Atha kho, bhante, rājā ca māgadho ajātasattu vedehiputto rājā ca pasenadi kosalo saṅgāmesuṁ. Tasmiṁ kho pana, bhante, saṅgāme rājā pasenadi kosalo rājānaṁ māgadhaṁ ajātasattuṁ vedehiputtaṁ parājesi, jīvaggāhañca naṁ aggahesi. Atha kho, bhante, rañño pasenadissa kosalassa etadahosi: ‘kiñcāpi kho myāyaṁ rājā māgadho ajātasattu vedehiputto adubbhantassa dubbhati, atha ca pana me bhāgineyyo hoti. Yannūnāhaṁ rañño māgadhassa ajātasattuno vedehiputtassa sabbaṁ hatthikāyaṁ pariyādiyitvā sabbaṁ assakāyaṁ sabbaṁ rathakāyaṁ sabbaṁ pattikāyaṁ pariyādiyitvā jīvantameva naṁ osajjeyyan’”ti.

[¶55] > Pali: “Atha kho, bhante, rājā pasenadi kosalo rañño māgadhassa ajātasattuno vedehiputtassa sabbaṁ hatthikāyaṁ pariyādiyitvā sabbaṁ assakāyaṁ pariyādiyitvā sabbaṁ rathakāyaṁ pariyādiyitvā sabbaṁ pattikāyaṁ pariyādiyitvā jīvantameva naṁ osajjī”ti.

[¶56] Then, understanding this matter, on that occasion the Buddha recited these verses:

> Pali: Atha kho bhagavā etamatthaṁ viditvā tāyaṁ velāyaṁ imā gāthāyo abhāsi:

[¶57] “A man goes on plundering
as long as it serves his ends.
But as soon as others plunder him,
the plunderer is plundered.

> Pali: “Vilumpateva puriso,
yāvassa upakappati;
Yadā caññe vilumpanti,
so vilutto viluppati.

[¶58] For the fool thinks they’re on solid ground,
so long as their wickedness has not ripened.
But as soon as that wickedness ripens,
they fall into suffering.

> Pali: Ṭhānañhi maññati bālo,
yāva pāpaṁ na paccati;
Yadā ca paccati pāpaṁ,
atha dukkhaṁ nigacchati.

[¶59] A killer creates a killer;
a conqueror creates a conqueror;
an abuser creates abuse,
and a bully creates a bully.
And so as deeds unfold
the plunderer is plundered.”

> Pali: Hantā labhati hantāraṁ,
jetāraṁ labhate jayaṁ;
Akkosako ca akkosaṁ,
rosetārañca rosako;
Atha kammavivaṭṭena,
so vilutto viluppatī”ti.

[¶60] SN 3.16 · A Daughter

> Pali: SN 3.16 · Mallikāsutta

[¶61] At Sāvatthī.

> Pali: Sāvatthinidānaṁ.

[¶62] Then King Pasenadi of Kosala went up to the Buddha, bowed, and sat down to one side. Then a man went up to the king and whispered in his ear, “Your Majesty, Queen Mallikā has given birth to a daughter.” When this was said, King Pasenadi was disappointed.

> Pali: Atha kho rājā pasenadi kosalo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Atha kho aññataro puriso yena rājā pasenadi kosalo tenupasaṅkami; upasaṅkamitvā rañño pasenadissa kosalassa upakaṇṇake ārocesi: “mallikā, deva, devī dhītaraṁ vijātā”ti. Evaṁ vutte, rājā pasenadi kosalo anattamano ahosi.

[¶63] Then, knowing that King Pasenadi was disappointed, on that occasion the Buddha recited these verses:

> Pali: Atha kho bhagavā rājānaṁ pasenadiṁ kosalaṁ anattamanataṁ viditvā tāyaṁ velāyaṁ imā gāthāyo abhāsi:

[¶64] “Well, some women are better than men,
O ruler of the people.
Wise and virtuous, a devoted wife
whose mother-in-law is her queen.

> Pali: “Itthīpi hi ekacciyā,
seyyā posa janādhipa;
Medhāvinī sīlavatī,
sassudevā patibbatā.

[¶65] And when she has a son,
he becomes a hero, O lord of the land.
The son of such a blessed lady
may even rule the realm.”

> Pali: Tassā yo jāyati poso,
sūro hoti disampati;
Tādisā subhagiyā putto,
rajjampi anusāsatī”ti.

[¶66] SN 3.17 · Diligence

> Pali: SN 3.17 · Appamādasutta

[¶67] At Sāvatthī.

> Pali: Sāvatthinidānaṁ.

[¶68] Seated to one side, King Pasenadi said to the Buddha, “Sir, is there one thing that secures benefits for both this life and lives to come?”

> Pali: Ekamantaṁ nisīdi. Ekamantaṁ nisinno kho rājā pasenadi kosalo bhagavantaṁ etadavoca: “atthi nu kho, bhante, eko dhammo yo ubho atthe samadhiggayha tiṭṭhati— diṭṭhadhammikañceva atthaṁ samparāyikañcā”ti?

[¶69] “There is, Great King.”

> Pali: “Atthi kho, mahārāja, eko dhammo yo ubho atthe samadhiggayha tiṭṭhati— diṭṭhadhammikañceva atthaṁ samparāyikañcā”ti.

[¶70] “So what is that one thing?”

> Pali: “Katamo pana, bhante, eko dhammo, yo ubho atthe samadhiggayha tiṭṭhati— diṭṭhadhammikañceva atthaṁ samparāyikañcā”ti?

[¶71] “Diligence, Great King, is one thing that secures benefits for both this life and lives to come. The footprints of all creatures that walk can fit inside an elephant’s footprint. So an elephant’s footprint is said to be the biggest of them all. In the same way, diligence is one thing that secures benefits for both this life and lives to come.”

> Pali: “Appamādo kho, mahārāja, eko dhammo, yo ubho atthe samadhiggayha tiṭṭhati— diṭṭhadhammikañceva atthaṁ samparāyikañcāti. Seyyathāpi, mahārāja, yāni kānici jaṅgalānaṁ pāṇānaṁ padajātāni, sabbāni tāni hatthipade samodhānaṁ gacchanti, hatthipadaṁ tesaṁ aggamakkhāyati—yadidaṁ mahantattena; evameva kho, mahārāja, appamādo eko dhammo, yo ubho atthe samadhiggayha tiṭṭhati— diṭṭhadhammikañceva atthaṁ samparāyikañcā”ti.

[¶72] That is what the Buddha said. …

> Pali: Idamavoca …pe…

[¶73] “For one who desires high delights
again and again—
long life, beauty, and health,
heaven, and an eminent family—

> Pali: “Āyuṁ arogiyaṁ vaṇṇaṁ,
saggaṁ uccākulīnataṁ;
Ratiyo patthayantena,
uḷārā aparāparā.

[¶74] the astute praise diligence
in making merit.
Being diligent, an astute person
secures both benefits:

> Pali: Appamādaṁ pasaṁsanti,
puññakiriyāsu paṇḍitā;
Appamatto ubho atthe,
adhiggaṇhāti paṇḍito.

[¶75] the benefit in this life,
and in lives to come.
An attentive one, comprehending the meaning,
is said to be astute.”

> Pali: Diṭṭhe dhamme ca yo attho,
yo cattho samparāyiko;
Atthābhisamayā dhīro,
paṇḍitoti pavuccatī”ti.

[¶76] SN 3.18 · Good Friends

> Pali: SN 3.18 · Kalyāṇamittasutta

[¶77] At Sāvatthī.

> Pali: Sāvatthinidānaṁ.

[¶78] Seated to one side, King Pasenadi said to the Buddha, “Just now, sir, as I was in private retreat this thought came to mind. ‘The teaching is well explained by the Buddha. But it’s for someone with good friends, companions, and associates, not for someone with bad friends, companions, and associates.’”

> Pali: Ekamantaṁ nisinno kho rājā pasenadi kosalo bhagavantaṁ etadavoca: “idha mayhaṁ, bhante, rahogatassa paṭisallīnassa evaṁ cetaso parivitakko udapādi: ‘svākkhāto bhagavatā dhammo, so ca kho kalyāṇamittassa kalyāṇasahāyassa kalyāṇasampavaṅkassa, no pāpamittassa no pāpasahāyassa no pāpasampavaṅkassā’”ti.

[¶79] “That’s so true, Great King! That’s so true!” said the Buddha. And he repeated the king’s statement, adding:

> Pali: “Evametaṁ, mahārāja, evametaṁ, mahārāja. Svākkhāto, mahārāja, mayā dhammo. So ca kho kalyāṇamittassa kalyāṇasahāyassa kalyāṇasampavaṅkassa, no pāpamittassa no pāpasahāyassa no pāpasampavaṅkassāti.

[¶80] “Great king, this one time I was staying in the land of the Sakyans where they have a town named Townsville. Then the mendicant Ānanda came to me, bowed, sat down to one side, and said: ‘Sir, good friends, companions, and associates are half the spiritual life.’

> Pali: Ekamidāhaṁ, mahārāja, samayaṁ sakkesu viharāmi nagarakaṁ nāma sakyānaṁ nigamo. Atha kho, mahārāja, ānando bhikkhu yenāhaṁ tenupasaṅkami; upasaṅkamitvā maṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho, mahārāja, ānando bhikkhu maṁ etadavoca: ‘upaḍḍhamidaṁ, bhante, brahmacariyassa—yadidaṁ kalyāṇamittatā kalyāṇasahāyatā kalyāṇasampavaṅkatā’ti.

[¶81] When he had spoken, I said to him: ‘Not so, Ānanda! Not so, Ānanda! Good friends, companions, and associates are the whole of the spiritual life. A mendicant with good friends, companions, and associates can expect to develop and cultivate the noble eightfold path.

> Pali: Evaṁ vuttāhaṁ, mahārāja, ānandaṁ bhikkhuṁ etadavocaṁ: ‘mā hevaṁ, ānanda, mā hevaṁ, ānanda. Sakalameva hidaṁ, ānanda, brahmacariyaṁ—yadidaṁ kalyāṇamittatā kalyāṇasahāyatā kalyāṇasampavaṅkatā. Kalyāṇamittassetaṁ, ānanda, bhikkhuno pāṭikaṅkhaṁ kalyāṇasahāyassa kalyāṇasampavaṅkassa ariyaṁ aṭṭhaṅgikaṁ maggaṁ bhāvessati ariyaṁ aṭṭhaṅgikaṁ maggaṁ bahulīkarissati.

[¶82] And how does a mendicant with good friends develop and cultivate the noble eightfold path? It’s when a mendicant develops right view, right purpose, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion, which rely on seclusion, fading away, and cessation, and ripen as letting go. That’s how a mendicant with good friends develops and cultivates the noble eightfold path. And here’s another way to understand how good friends are the whole of the spiritual life.

> Pali: Kathañca, ānanda, bhikkhu kalyāṇamitto kalyāṇasahāyo kalyāṇasampavaṅko ariyaṁ aṭṭhaṅgikaṁ maggaṁ bhāveti, ariyaṁ aṭṭhaṅgikaṁ maggaṁ bahulīkaroti? Idhānanda, bhikkhu sammādiṭṭhiṁ bhāveti vivekanissitaṁ virāganissitaṁ nirodhanissitaṁ vossaggapariṇāmiṁ, sammāsaṅkappaṁ bhāveti … sammāvācaṁ bhāveti … sammākammantaṁ bhāveti … sammāājīvaṁ bhāveti … sammāvāyāmaṁ bhāveti … sammāsatiṁ bhāveti … sammāsamādhiṁ bhāveti vivekanissitaṁ virāganissitaṁ nirodhanissitaṁ vossaggapariṇāmiṁ. Evaṁ kho, ānanda, bhikkhu kalyāṇamitto kalyāṇasahāyo kalyāṇasampavaṅko ariyaṁ aṭṭhaṅgikaṁ maggaṁ bhāveti, ariyaṁ aṭṭhaṅgikaṁ maggaṁ bahulīkaroti. Tadamināpetaṁ, ānanda, pariyāyena veditabbaṁ yathā sakalamevidaṁ brahmacariyaṁ—yadidaṁ kalyāṇamittatā kalyāṇasahāyatā kalyāṇasampavaṅkatāti.

[¶83] For, by relying on me as a good friend, sentient beings who are liable to rebirth, old age, and death, to sorrow, lamentation, pain, sadness, and distress are freed from all these things. This is another way to understand how good friends are the whole of the spiritual life.’

> Pali: Mamañhi, ānanda, kalyāṇamittaṁ āgamma jātidhammā sattā jātiyā parimuccanti, jarādhammā sattā jarāya parimuccanti, byādhidhammā sattā byādhito parimuccanti, maraṇadhammā sattā maraṇena parimuccanti, sokaparidevadukkhadomanassupāyāsadhammā sattā sokaparidevadukkhadomanassupāyāsehi parimuccanti. Iminā kho etaṁ, ānanda, pariyāyena veditabbaṁ yathā sakalamevidaṁ brahmacariyaṁ—yadidaṁ kalyāṇamittatā kalyāṇasahāyatā kalyāṇasampavaṅkatā’ti.

[¶84] So, Great King, you should train like this: ‘I will have good friends, companions, and associates.’ That’s how you should train.

> Pali: Tasmātiha te, mahārāja, evaṁ sikkhitabbaṁ: ‘kalyāṇamitto bhavissāmi kalyāṇasahāyo kalyāṇasampavaṅko’ti. Evañhi te, mahārāja, sikkhitabbaṁ.

[¶85] When you have good friends, companions, and associates, you should live supported by one thing: diligence in skillful qualities.

> Pali: Kalyāṇamittassa te, mahārāja, kalyāṇasahāyassa kalyāṇasampavaṅkassa ayaṁ eko dhammo upanissāya vihātabbo— appamādo kusalesu dhammesu.

[¶86] When you’re diligent, supported by diligence, your ladies of the harem, aristocrat vassals, troops, and people of town and country will think: ‘The king lives diligently, supported by diligence. We’d better live diligently, supported by diligence!’

> Pali: Appamattassa te, mahārāja, viharato appamādaṁ upanissāya, itthāgārassa anuyantassa evaṁ bhavissati: ‘rājā kho appamatto viharati, appamādaṁ upanissāya. Handa mayampi appamattā viharāma, appamādaṁ upanissāyā’ti. Appamattassa te, mahārāja, viharato appamādaṁ upanissāya, khattiyānampi anuyantānaṁ evaṁ bhavissati: ‘rājā kho appamatto viharati appamādaṁ upanissāya. Handa mayampi appamattā viharāma, appamādaṁ upanissāyā’ti. Appamattassa te, mahārāja, viharato appamādaṁ upanissāya, balakāyassapi evaṁ bhavissati: ‘rājā kho appamatto viharati appamādaṁ upanissāya. Handa mayampi appamattā viharāma, appamādaṁ upanissāyā’ti. Appamattassa te, mahārāja, viharato appamādaṁ upanissāya, negamajānapadassapi evaṁ bhavissati: ‘rājā kho appamatto viharati, appamādaṁ upanissāya. Handa mayampi appamattā viharāma, appamādaṁ upanissāyā’ti?

[¶87] When you’re diligent, supported by diligence, then not only you yourself, but your ladies of the harem, and your treasury and storehouses will be guarded and protected.”

> Pali: Appamattassa te, mahārāja, viharato appamādaṁ upanissāya, attāpi gutto rakkhito bhavissati— itthāgārampi guttaṁ rakkhitaṁ bhavissati, kosakoṭṭhāgārampi guttaṁ rakkhitaṁ bhavissatī”ti.

[¶88] That is what the Buddha said. …

> Pali: Idamavoca …pe…

[¶89] “For one who desires high wealth
again and again,
the astute praise diligence
in making merit.
Being diligent, an astute person
secures both benefits:

> Pali: “Bhoge patthayamānena,
uḷāre aparāpare;
Appamādaṁ pasaṁsanti,
puññakiriyāsu paṇḍitā;
Appamatto ubho atthe,
adhiggaṇhāti paṇḍito.

[¶90] the benefit in this life,
and in lives to come.
Attentive, comprehending the meaning,
they are said to be astute.”

> Pali: Diṭṭhe dhamme ca yo attho,
yo cattho samparāyiko;
Atthābhisamayā dhīro,
paṇḍitoti pavuccatī”ti.

[¶91] SN 3.19 · Childless (1st)

> Pali: SN 3.19 · Paṭhamaaputtakasutta

[¶92] At Sāvatthī.

> Pali: Sāvatthinidānaṁ.

[¶93] Then King Pasenadi of Kosala went up to the Buddha in the middle of the day, bowed, and sat down to one side. The Buddha said to him, “So, Great King, where are you coming from in the middle of the day?”

> Pali: Atha kho rājā pasenadi kosalo divā divassa yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinnaṁ kho rājānaṁ pasenadiṁ kosalaṁ bhagavā etadavoca: “handa kuto nu tvaṁ, mahārāja, āgacchasi divā divassā”ti?

[¶94] “Sir, here in Sāvatthī a financier householder has passed away. Since he died childless, I have come after transferring his fortune to the royal compound. There was eight million in gold coin, not to mention the silver coin. And yet that financier ate meals of sour gruel with false black pepper. He wore clothes consisting of three patches of sunn hemp. He traveled around in a vehicle that was a dilapidated little cart, holding a leaf as parasol.”

> Pali: “Idha, bhante, sāvatthiyaṁ seṭṭhi gahapati kālaṅkato. Tamahaṁ aputtakaṁ sāpateyyaṁ rājantepuraṁ atiharitvā āgacchāmi. Asīti, bhante, satasahassāni hiraññasseva, ko pana vādo rūpiyassa. Tassa kho pana, bhante, seṭṭhissa gahapatissa evarūpo bhattabhogo ahosi— kaṇājakaṁ bhuñjati bilaṅgadutiyaṁ. Evarūpo vatthabhogo ahosi— sāṇaṁ dhāreti tipakkhavasanaṁ. Evarūpo yānabhogo ahosi— jajjararathakena yāti paṇṇachattakena dhāriyamānenā”ti.

[¶95] “That’s so true, Great King! That’s so true! When an untrue person has acquired notable wealth they don’t make themselves happy and pleased. Nor do they make their mother and father, partners and children, bondservants, workers, and staff, and friends and colleagues happy and pleased. And they don’t establish an uplifting religious donation for ascetics and brahmins that’s conducive to heaven, ripens in happiness, and leads to heaven. Because they haven’t made proper use of that wealth, rulers or bandits take it, or fire consumes it, or flood sweeps it away, or unloved heirs take it. Since that wealth is not properly utilized, it’s wasted, not used.

> Pali: “Evametaṁ, mahārāja, evametaṁ, mahārāja. Asappuriso kho, mahārāja, uḷāre bhoge labhitvā nevattānaṁ sukheti pīṇeti, na mātāpitaro sukheti pīṇeti, na puttadāraṁ sukheti pīṇeti, na dāsakammakaraporise sukheti pīṇeti, na mittāmacce sukheti pīṇeti, na samaṇabrāhmaṇesu uddhaggikaṁ dakkhiṇaṁ patiṭṭhāpeti sovaggikaṁ sukhavipākaṁ saggasaṁvattanikaṁ. Tassa te bhoge evaṁ sammā aparibhuñjiyamāne rājāno vā haranti corā vā haranti aggi vā ḍahati udakaṁ vā vahati appiyā vā dāyādā haranti. Evaṁsa te, mahārāja, bhogā sammā aparibhuñjiyamānā parikkhayaṁ gacchanti, no paribhogaṁ.

[¶96] Suppose there was a lotus pond in an uninhabited region with clear, sweet, cool water, clean, with smooth banks, delightful. But people don’t collect it or drink it or bathe in it or use it for any purpose. Since that water is not properly utilized, it’s wasted, not used.

> Pali: Seyyathāpi, mahārāja, amanussaṭṭhāne pokkharaṇī acchodakā sītodakā sātodakā setodakā supatitthā ramaṇīyā. Taṁ jano neva hareyya na piveyya na nahāyeyya na yathāpaccayaṁ vā kareyya. Evañhi taṁ, mahārāja, udakaṁ sammā aparibhuñjiyamānaṁ parikkhayaṁ gaccheyya, no paribhogaṁ.

[¶97] In the same way, when an untrue person has acquired notable wealth … it’s wasted, not used.

> Pali: Evameva kho, mahārāja, asappuriso uḷāre bhoge labhitvā nevattānaṁ sukheti pīṇeti, na mātāpitaro sukheti pīṇeti, na puttadāraṁ sukheti pīṇeti, na dāsakammakaraporise sukheti pīṇeti, na mittāmacce sukheti pīṇeti, na samaṇabrāhmaṇesu uddhaggikaṁ dakkhiṇaṁ patiṭṭhāpeti sovaggikaṁ sukhavipākaṁ saggasaṁvattanikaṁ. Tassa te bhoge evaṁ sammā aparibhuñjiyamāne rājāno vā haranti, corā vā haranti, aggi vā ḍahati, udakaṁ vā vahati, appiyā vā dāyādā haranti. Evaṁsa te, mahārāja, bhogā sammā aparibhuñjiyamānā parikkhayaṁ gacchanti, no paribhogaṁ.

[¶98] When a true person has acquired notable wealth they make themselves happy and pleased. And they make their mother and father, partners and children, bondservants, workers, and staff, and friends and colleagues happy and pleased. And they establish an uplifting religious donation for ascetics and brahmins that’s conducive to heaven, ripens in happiness, and leads to heaven. Because they make proper use of that wealth, rulers or bandits don’t take it, fire doesn’t consume it, flood doesn’t sweep it away, and unloved heirs don’t take it. Since that wealth is properly utilized, it’s used, not wasted.

> Pali: Sappuriso ca kho, mahārāja, uḷāre bhoge labhitvā attānaṁ sukheti pīṇeti, mātāpitaro sukheti pīṇeti, puttadāraṁ sukheti pīṇeti, dāsakammakaraporise sukheti pīṇeti, mittāmacce sukheti pīṇeti, samaṇabrāhmaṇesu uddhaggikaṁ dakkhiṇaṁ patiṭṭhāpeti sovaggikaṁ sukhavipākaṁ saggasaṁvattanikaṁ. Tassa te bhoge evaṁ sammā paribhuñjiyamāne neva rājāno haranti, na corā haranti, na aggi ḍahati, na udakaṁ vahati, na appiyā dāyādā haranti. Evaṁsa te, mahārāja, bhogā sammā paribhuñjiyamānā paribhogaṁ gacchanti, no parikkhayaṁ.

[¶99] Suppose there was a lotus pond not far from a town or village with clear, sweet, cool water, clean, with smooth banks, delightful. And people collected it and drank it and bathed in it and used it for their own purpose. Since that water is properly utilized, it’s used, not wasted.

> Pali: Seyyathāpi, mahārāja, gāmassa vā nigamassa vā avidūre pokkharaṇī acchodakā sītodakā sātodakā setodakā supatitthā ramaṇīyā. Tañca udakaṁ jano hareyyapi piveyyapi nahāyeyyapi yathāpaccayampi kareyya. Evañhi taṁ, mahārāja, udakaṁ sammā paribhuñjiyamānaṁ paribhogaṁ gaccheyya, no parikkhayaṁ.

[¶100] In the same way, when a true person has acquired notable wealth … it’s used, not wasted.

> Pali: Evameva kho, mahārāja, sappuriso uḷāre bhoge labhitvā attānaṁ sukheti pīṇeti, mātāpitaro sukheti pīṇeti, puttadāraṁ sukheti pīṇeti, dāsakammakaraporise sukheti pīṇeti, mittāmacce sukheti pīṇeti, samaṇabrāhmaṇesu uddhaggikaṁ dakkhiṇaṁ patiṭṭhāpeti sovaggikaṁ sukhavipākaṁ saggasaṁvattanikaṁ. Tassa te bhoge evaṁ sammā paribhuñjiyamāne neva rājāno haranti, na corā haranti, na aggi ḍahati, na udakaṁ vahati, na appiyā dāyādā haranti. Evaṁsa te, mahārāja, bhogā sammā paribhuñjiyamānā paribhogaṁ gacchanti, no parikkhayan”ti.

[¶101] As cool water in an uninhabited region
evaporates when not drunk;
so too when a reprobate acquires wealth,
they neither use it themselves nor give it away.

> Pali: “Amanussaṭṭhāne udakaṁva sītaṁ,
Tadapeyyamānaṁ parisosameti;
Evaṁ dhanaṁ kāpuriso labhitvā,
Nevattanā bhuñjati no dadāti.

[¶102] When the attentive and sensible acquire wealth,
they use it, being dutiful.
That boss, having supported the family unit,
blameless, goes to a heavenly place.”

> Pali: Dhīro ca viññū adhigamma bhoge,
So bhuñjati kiccakaro ca hoti;
So ñātisaṅghaṁ nisabho bharitvā,
Anindito saggamupeti ṭhānan”ti.

## 15. Childless · SN 3.20

Source: https://scriptura.si/works/pali-samyutta-nikaya-1/15/ · cite a paragraph as https://scriptura.si/works/pali-samyutta-nikaya-1/15/#p-N

[¶0] SN 3.20 · Childless (2nd)

> Pali: SN 3.20 · Dutiyaaputtakasutta

[¶1] Then King Pasenadi of Kosala went up to the Buddha in the middle of the day … The Buddha said to him, “So, Great King, where are you coming from in the middle of the day?”

> Pali: Atha kho rājā pasenadi kosalo divā divassa yena bhagavā tenupasaṅkami; upasaṅkamitvā ekamantaṁ nisinnaṁ kho rājānaṁ pasenadiṁ kosalaṁ bhagavā etadavoca: “handa kuto nu tvaṁ, mahārāja, āgacchasi divā divassā”ti?

[¶2] “Sir, here in Sāvatthī a financier householder has passed away. Since he died childless, I have come after transferring his fortune to the royal compound. There was ten million in gold coin, not to mention the silver coin. And yet that financier ate meals of sour gruel with false black pepper. He wore clothes consisting of three patches of sunn hemp. He traveled around in a vehicle that was a dilapidated little cart, holding a leaf as parasol.”

> Pali: “Idha, bhante, sāvatthiyaṁ seṭṭhi gahapati kālaṅkato. Tamahaṁ aputtakaṁ sāpateyyaṁ rājantepuraṁ atiharitvā āgacchāmi. Sataṁ, bhante, satasahassāni hiraññasseva, ko pana vādo rūpiyassa. Tassa kho pana, bhante, seṭṭhissa gahapatissa evarūpo bhattabhogo ahosi— kaṇājakaṁ bhuñjati bilaṅgadutiyaṁ. Evarūpo vatthabhogo ahosi— sāṇaṁ dhāreti tipakkhavasanaṁ. Evarūpo yānabhogo ahosi— jajjararathakena yāti paṇṇachattakena dhāriyamānenā”ti.

[¶3] “That’s so true, Great King! That’s so true! Once upon a time, great king, that financier householder provided almsfood on behalf of an independent Buddha named Tagarasikhī. He instructed: ‘Give alms to that ascetic,’ before getting up from his seat and leaving. But after giving he regretted it: ‘It would have been better to feed the bondservants or workers with that almsfood.’ What’s more, he murdered his brother’s only child for the sake of his fortune.

> Pali: “Evametaṁ, mahārāja, evametaṁ, mahārāja. Bhūtapubbaṁ so, mahārāja, seṭṭhi gahapati taggarasikhiṁ nāma paccekasambuddhaṁ piṇḍapātena paṭipādesi. ‘Detha samaṇassa piṇḍan’ti vatvā uṭṭhāyāsanā pakkāmi. Datvā ca pana pacchā vippaṭisārī ahosi: ‘varametaṁ piṇḍapātaṁ dāsā vā kammakarā vā bhuñjeyyun’ti. Bhātu ca pana ekaputtakaṁ sāpateyyassa kāraṇā jīvitā voropesi.

[¶4] Because that financier provided Tagarasikhī with almsfood, as a result of that deed he was reborn seven times in a good place, a heavenly realm. And as a residual result of that same deed he held the position of financier seven times right here in Sāvatthī. But because that financier regretted giving alms, as a result of that deed his mind didn’t tend to enjoy nice food, clothes, vehicles, or the five refined kinds of sensual stimulation. And because that financier murdered his brother’s only child for the sake of his fortune, as a result of that deed he burned in hell for many years, for many hundreds, many thousands, many hundreds of thousands of years. And as a residual result of that same deed, he is childless for the seventh time, his fortune ending up in the royal treasury. Now the old merit of that financier has been used up, and he hasn’t accumulated new merit. Today, Great King, that financier burns in the Great Hell of Screams.”

> Pali: Yaṁ kho so, mahārāja, seṭṭhi gahapati taggarasikhiṁ paccekasambuddhaṁ piṇḍapātena paṭipādesi, tassa kammassa vipākena sattakkhattuṁ sugatiṁ saggaṁ lokaṁ upapajji. Tasseva kammassa vipākāvasesena imissāyeva sāvatthiyā sattakkhattuṁ seṭṭhittaṁ kāresi. Yaṁ kho so, mahārāja, seṭṭhi gahapati datvā pacchā vippaṭisārī ahosi: ‘varametaṁ piṇḍapātaṁ dāsā vā kammakarā vā bhuñjeyyun’ti, tassa kammassa vipākena nāssuḷārāya bhattabhogāya cittaṁ namati, nāssuḷārāya vatthabhogāya cittaṁ namati, nāssuḷārāya yānabhogāya cittaṁ namati, nāssuḷārānaṁ pañcannaṁ kāmaguṇānaṁ bhogāya cittaṁ namati. Yaṁ kho so, mahārāja, seṭṭhi gahapati bhātu ca pana ekaputtakaṁ sāpateyyassa kāraṇā jīvitā voropesi, tassa kammassa vipākena bahūni vassāni bahūni vassasatāni bahūni vassasahassāni bahūni vassasatasahassāni niraye paccittha. Tasseva kammassa vipākāvasesena idaṁ sattamaṁ aputtakaṁ sāpateyyaṁ rājakosaṁ paveseti. Tassa kho, mahārāja, seṭṭhissa gahapatissa purāṇañca puññaṁ parikkhīṇaṁ, navañca puññaṁ anupacitaṁ. Ajja pana, mahārāja, seṭṭhi gahapati mahāroruve niraye paccatī”ti.

[¶5] “Really, sir, that financier has been reborn in the Great Hell of Screams?”

> Pali: “Evaṁ, bhante, seṭṭhi gahapati mahāroruvaṁ nirayaṁ upapanno”ti.

[¶6] “Yes he has, Great King.”

> Pali: “Evaṁ, mahārāja, seṭṭhi gahapati mahāroruvaṁ nirayaṁ upapanno”ti.

[¶7] That is what the Buddha said. …

> Pali: Idamavoca …pe….

[¶8] “Grain, money, silver, and gold,
or whatever other possessions there are;
bondservants, workers, servants,
and those dependent for their livelihood:

> Pali: “Dhaññaṁ dhanaṁ rajataṁ jātarūpaṁ,
Pariggahaṁ vāpi yadatthi kiñci;
Dāsā kammakarā pessā,
Ye cassa anujīvino.

[¶9] you must go on without taking these;
all of them are left behind.
But the deeds you do
by body, speech, and mind—

> Pali: Sabbaṁ nādāya gantabbaṁ,
sabbaṁ nikkhippagāminaṁ;
Yañca karoti kāyena,
vācāya uda cetasā.

[¶10] that’s what you can call your own.
That’s what you take when you go.
That’s what goes with you,
like a shadow that never leaves.

> Pali: Tañhi tassa sakaṁ hoti,
taṁva ādāya gacchati;
Taṁvassa anugaṁ hoti,
chāyāva anapāyinī.

[¶11] That’s why you should do good,
investing in the future life.
The good deeds of sentient beings
support them in the next world.”

> Pali: Tasmā kareyya kalyāṇaṁ,
nicayaṁ samparāyikaṁ;
Puññāni paralokasmiṁ,
patiṭṭhā honti pāṇinan”ti.

[¶12] > Pali: Dutiyo vaggo.

[¶13] > Pali: Tassuddānaṁ

[¶14] > Pali: Jaṭilā pañca rājāno,
Doṇapākakurena ca;
Saṅgāmena dve vuttāni,
Mallikā dve appamādena ca;
Aputtakena dve vuttā,
Vaggo tena pavuccatīti.

## 16. Kosala · SN 3.21–3.25

Source: https://scriptura.si/works/pali-samyutta-nikaya-1/16/ · cite a paragraph as https://scriptura.si/works/pali-samyutta-nikaya-1/16/#p-N

[¶0] SN 3.21 · Individuals

> Pali: SN 3.21 · Puggalasutta

[¶1] At Sāvatthī.

> Pali: Sāvatthinidānaṁ.

[¶2] Then King Pasenadi of Kosala went up to the Buddha, bowed, and sat down to one side. The Buddha said to him:

> Pali: Atha kho rājā pasenadi kosalo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinnaṁ kho rājānaṁ pasenadiṁ kosalaṁ bhagavā etadavoca:

[¶3] “Great king, these four individuals are found in the world. What four?

> Pali: “cattārome, mahārāja puggalā santo saṁvijjamānā lokasmiṁ. Katame cattāro?

[¶4] The dark bound for darkness,

> Pali: Tamotamaparāyano,

[¶5] the dark bound for light,

> Pali: tamojotiparāyano,

[¶6] the light bound for darkness,

> Pali: jotitamaparāyano,

[¶7] and the light bound for light.

> Pali: jotijotiparāyano.

[¶8] And how is an individual dark and bound for darkness? It’s when an individual is reborn in a low family—a family of corpse-workers, bamboo-workers, hunters, chariot-makers, or scavengers—poor, with little to eat or drink, where life is tough, and food and shelter are hard to find. And they’re ugly, unsightly, deformed, sickly—one-eyed, crippled, lame, or half-paralyzed. They don’t get to have food, drink, clothes, and vehicles; garlands, fragrance, and makeup; or bed, house, and lighting. And they do bad things by way of body, speech, and mind. When their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell.

> Pali: Kathañca, mahārāja puggalo tamotamaparāyano hoti? Idha, mahārāja, ekacco puggalo nīce kule paccājāto hoti, caṇḍālakule vā venakule vā nesādakule vā rathakārakule vā pukkusakule vā dalidde appannapānabhojane kasiravuttike, yattha kasirena ghāsacchādo labbhati. So ca hoti dubbaṇṇo duddasiko okoṭimako bavhābādho kāṇo vā kuṇī vā khañjo vā pakkhahato vā, na lābhī annassa pānassa vatthassa yānassa mālāgandhavilepanassa seyyāvasathapadīpeyyassa. So kāyena duccaritaṁ carati, vācāya duccaritaṁ carati, manasā duccaritaṁ carati. So kāyena duccaritaṁ caritvā vācāya duccaritaṁ caritvā manasā duccaritaṁ caritvā, kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati.

[¶9] This individual is like someone who goes from darkness to darkness, from blackness to blackness, from bloodstain to bloodstain. That’s how an individual is dark and bound for darkness.

> Pali: Seyyathāpi, mahārāja, puriso andhakārā vā andhakāraṁ gaccheyya, tamā vā tamaṁ gaccheyya, lohitamalā vā lohitamalaṁ gaccheyya. Tathūpamāhaṁ, mahārāja, imaṁ puggalaṁ vadāmi. Evaṁ kho, mahārāja, puggalo tamotamaparāyano hoti.

[¶10] And how is an individual dark and bound for light? It’s when an individual is reborn in a low family—a family of corpse-workers, bamboo-workers, hunters, chariot-makers, or scavengers—poor, with little to eat or drink, where life is tough, and food and shelter are hard to find. And they’re ugly, unsightly, deformed, sickly—one-eyed, crippled, lame, or half-paralyzed. They don’t get to have food, drink, clothes, and vehicles; garlands, fragrance, and makeup; or bed, house, and lighting. But they do good things by way of body, speech, and mind. When their body breaks up, after death, they’re reborn in a good place, a heavenly realm.

> Pali: Kathañca, mahārāja, puggalo tamojotiparāyano hoti? Idha, mahārāja, ekacco puggalo nīce kule paccājāto hoti, caṇḍālakule vā venakule vā nesādakule vā rathakārakule vā pukkusakule vā dalidde appannapānabhojane kasiravuttike, yattha kasirena ghāsacchādo labbhati. So ca kho hoti dubbaṇṇo duddasiko okoṭimako bavhābādho, kāṇo vā kuṇī vā khañjo vā pakkhahato vā, na lābhī annassa pānassa vatthassa yānassa mālāgandhavilepanassa seyyāvasathapadīpeyyassa. So kāyena sucaritaṁ carati, vācāya sucaritaṁ carati, manasā sucaritaṁ carati. So kāyena sucaritaṁ caritvā vācāya sucaritaṁ caritvā manasā sucaritaṁ caritvā, kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjati.

[¶11] This individual is like someone who ascends from the ground to a couch; from a couch to horseback; from horseback to an elephant; and from an elephant to a stilt longhouse. That’s how an individual is dark and bound for light.

> Pali: Seyyathāpi, mahārāja, puriso pathaviyā vā pallaṅkaṁ āroheyya, pallaṅkā vā assapiṭṭhiṁ āroheyya, assapiṭṭhiyā vā hatthikkhandhaṁ āroheyya, hatthikkhandhā vā pāsādaṁ āroheyya. Tathūpamāhaṁ, mahārāja, imaṁ puggalaṁ vadāmi. Evaṁ kho, mahārāja, puggalo tamojotiparāyano hoti.

[¶12] And how is an individual light and bound for darkness? It’s when an individual is reborn in an eminent family—a well-to-do family of aristocrats, brahmins, or householders—rich, affluent, and wealthy, with lots of gold and silver, lots of property and assets, and lots of money and grain. And they’re attractive, good-looking, lovely, of surpassing beauty. They get to have food, drink, clothes, and vehicles; garlands, fragrance, and makeup; and bed, house, and lighting. But they do bad things by way of body, speech, and mind. When their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell.

> Pali: Kathañca, mahārāja, puggalo jotitamaparāyano hoti? Idha, mahārāja, ekacco puggalo ucce kule paccājāto hoti, khattiyamahāsālakule vā brāhmaṇamahāsālakule vā gahapatimahāsālakule vā, aḍḍhe mahaddhane mahābhoge pahūtajātarūparajate pahūtavittūpakaraṇe pahūtadhanadhaññe. So ca hoti abhirūpo dassanīyo pāsādiko, paramāya vaṇṇapokkharatāya samannāgato, lābhī annassa pānassa vatthassa yānassa mālāgandhavilepanassa seyyāvasathapadīpeyyassa. So kāyena duccaritaṁ carati, vācāya duccaritaṁ carati, manasā duccaritaṁ carati. So kāyena duccaritaṁ caritvā vācāya duccaritaṁ caritvā manasā duccaritaṁ caritvā, kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati.

[¶13] This individual is like someone who descends from a stilt longhouse to an elephant; from an elephant to horseback; from horseback to a couch; and from a couch to the ground; and from the ground they enter darkness. That’s how an individual is light and bound for darkness.

> Pali: Seyyathāpi, mahārāja, puriso pāsādā vā hatthikkhandhaṁ oroheyya, hatthikkhandhā vā assapiṭṭhiṁ oroheyya, assapiṭṭhiyā vā pallaṅkaṁ oroheyya, pallaṅkā vā pathaviṁ oroheyya, pathaviyā vā andhakāraṁ paviseyya. Tathūpamāhaṁ, mahārāja, imaṁ puggalaṁ vadāmi. Evaṁ kho, mahārāja, puggalo jotitamaparāyano hoti.

[¶14] And how is an individual light and bound for light? It’s when an individual is reborn in an eminent family—a well-to-do family of aristocrats, brahmins, or householders—rich, affluent, and wealthy, with lots of gold and silver, lots of property and assets, and lots of money and grain. And they’re attractive, good-looking, lovely, of surpassing beauty. They get to have food, drink, clothes, and vehicles; garlands, fragrance, and makeup; and bed, house, and lighting. And they do good things by way of body, speech, and mind. When their body breaks up, after death, they’re reborn in a good place, a heavenly realm.

> Pali: Kathañca, mahārāja, puggalo jotijotiparāyano hoti? Idha, mahārāja, ekacco puggalo ucce kule paccājāto hoti, khattiyamahāsālakule vā brāhmaṇamahāsālakule vā gahapatimahāsālakule vā, aḍḍhe mahaddhane mahābhoge pahūtajātarūparajate pahūtavittūpakaraṇe pahūtadhanadhaññe. So ca hoti abhirūpo dassanīyo pāsādiko, paramāya vaṇṇapokkharatāya samannāgato, lābhī annassa pānassa vatthassa yānassa mālāgandhavilepanassa seyyāvasathapadīpeyyassa. So kāyena sucaritaṁ carati, vācāya sucaritaṁ carati, manasā sucaritaṁ carati. So kāyena sucaritaṁ caritvā vācāya sucaritaṁ caritvā manasā sucaritaṁ caritvā, kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjati.

[¶15] This individual is like someone who shifts from one couch to another; from the back of one horse to another; from one elephant to another; or from one stilt longhouse to another. That’s how an individual is light and bound for light. These are the four individuals found in the world.”

> Pali: Seyyathāpi, mahārāja, puriso pallaṅkā vā pallaṅkaṁ saṅkameyya, assapiṭṭhiyā vā assapiṭṭhiṁ saṅkameyya, hatthikkhandhā vā hatthikkhandhaṁ saṅkameyya, pāsādā vā pāsādaṁ saṅkameyya. Tathūpamāhaṁ, mahārāja, imaṁ puggalaṁ vadāmi. Evaṁ kho, mahārāja, puggalo jotijotiparāyano hoti. Ime kho, mahārāja, cattāro puggalā santo saṁvijjamānā lokasmin”ti.

[¶16] That is what the Buddha said. …

> Pali: Idamavoca …pe…

[¶17] “O King, some people are poor,
faithless and stingy.
Miserly, with bad intentions,
they lack regard, they have wrong view.

> Pali: “Daliddo puriso rāja,
assaddho hoti maccharī;
Kadariyo pāpasaṅkappo,
micchādiṭṭhi anādaro.

[¶18] They abuse and insult
ascetics and brahmins
and other supplicants.
They’re nihilists and bullies,

> Pali: Samaṇe brāhmaṇe vāpi,
aññe vāpi vanibbake;
Akkosati paribhāsati,
natthiko hoti rosako.

[¶19] who prevent others from giving
food to beggars.
O King, ruler of the people:
when such people die
they fall into the terrible hell—
from darkness they’re bound for darkness.

> Pali: Dadamānaṁ nivāreti,
yācamānāna bhojanaṁ;
Tādiso puriso rāja,
mīyamāno janādhipa;
Upeti nirayaṁ ghoraṁ,
tamotamaparāyano.

[¶20] O King, some people are poor,
but faithful and not stingy.
They give with best of intentions,
that peaceful-hearted person.

> Pali: Daliddo puriso rāja,
saddho hoti amaccharī;
Dadāti seṭṭhasaṅkappo,
abyaggamanaso naro.

[¶21] They rise for and bow to
ascetics and brahmins
and other supplicants.
Training in moral conduct,

> Pali: Samaṇe brāhmaṇe vāpi,
aññe vāpi vanibbake;
Uṭṭhāya abhivādeti,
samacariyāya sikkhati.

[¶22] they don’t prevent others from giving
food to beggars.
O King, ruler of the people:
when such people die
they go to the Third Heaven—
from darkness they’re bound for light.

> Pali: Dadamānaṁ na vāreti,
yācamānāna bhojanaṁ;
Tādiso puriso rāja,
mīyamāno janādhipa;
Upeti tidivaṁ ṭhānaṁ,
tamojotiparāyano.

[¶23] O King, some people are rich,
but faithless and stingy.
Miserly, with bad intentions,
they lack regard, they have wrong view.

> Pali: Aḍḍho ce puriso rāja,
assaddho hoti maccharī;
Kadariyo pāpasaṅkappo,
micchādiṭṭhi anādaro.

[¶24] They abuse and insult
ascetics and brahmins
and other supplicants
They’re nihilists and bullies,

> Pali: Samaṇe brāhmaṇe vāpi,
aññe vāpi vanibbake;
Akkosati paribhāsati,
natthiko hoti rosako.

[¶25] who prevent others from giving
food to beggars.
O King, ruler of the people:
when such people die
they fall into the terrible hell—
from light they’re bound for darkness.

> Pali: Dadamānaṁ nivāreti,
yācamānāna bhojanaṁ;
Tādiso puriso rāja,
mīyamāno janādhipa;
Upeti nirayaṁ ghoraṁ,
jotitamaparāyano.

[¶26] O King, some people are rich,
faithful and not stingy.
They give with best of intentions,
that peaceful-hearted person.

> Pali: Aḍḍho ce puriso rāja,
saddho hoti amaccharī;
Dadāti seṭṭhasaṅkappo,
abyaggamanaso naro.

[¶27] They rise for and bow to
ascetics and brahmins
and other supplicants.
Training in moral conduct,

> Pali: Samaṇe brāhmaṇe vāpi,
aññe vāpi vanibbake;
Uṭṭhāya abhivādeti,
samacariyāya sikkhati.

[¶28] they don’t prevent others from giving
food to beggars.
O King, ruler of the people:
when such people die
they go to the Third Heaven—
from light they’re bound for light.”

> Pali: Dadamānaṁ na vāreti,
yācamānāna bhojanaṁ;
Tādiso puriso rāja,
mīyamāno janādhipa;
Upeti tidivaṁ ṭhānaṁ,
jotijotiparāyano”ti.

[¶29] SN 3.22 · Grandmother

> Pali: SN 3.22 · Ayyikāsutta

[¶30] At Sāvatthī.

> Pali: Sāvatthinidānaṁ.

[¶31] King Pasenadi of Kosala sat to one side, and the Buddha said to him, “So, Great King, where are you coming from in the middle of the day?”

> Pali: Ekamantaṁ nisinnaṁ kho rājānaṁ pasenadiṁ kosalaṁ bhagavā etadavoca: “handa kuto nu tvaṁ, mahārāja, āgacchasi divādivassā”ti?

[¶32] “Sir, my grandmother has passed away. She was old, elderly and senior. She was advanced in years and had reached the final stage of life; she was a hundred and twenty years old. But I loved my grandmother; she was dear to me. If by giving away the elephant-treasure I could get my grandmother back, I’d do it. If by giving away the horse-treasure I could get my grandmother back, I’d do it. If by giving away a prize village I could get my grandmother back, I’d do it. If by giving away the whole country I could get my grandmother back, I’d do it.”

> Pali: “Ayyikā me, bhante, kālaṅkatā jiṇṇā vuḍḍhā mahallikā addhagatā vayoanuppattā vīsavassasatikā jātiyā. Ayyikā kho pana me, bhante, piyā hoti manāpā. Hatthiratanena cepāhaṁ, bhante, labheyyaṁ ‘mā me ayyikā kālamakāsī’ti, hatthiratanampāhaṁ dadeyyaṁ: ‘mā me ayyikā kālamakāsī’ti. Assaratanena cepāhaṁ, bhante, labheyyaṁ ‘mā me ayyikā kālamakāsī’ti, assaratanampāhaṁ dadeyyaṁ: ‘mā me ayyikā kālamakāsī’ti. Gāmavarena cepāhaṁ, bhante, labheyyaṁ ‘mā me ayyikā kālamakāsī’ti, gāmavarampāhaṁ dadeyyaṁ: ‘mā me ayyikā kālamakāsī’ti. Janapadapadesena cepāhaṁ, bhante, labheyyaṁ ‘mā me ayyikā kālamakāsī’ti, janapadapadesampāhaṁ dadeyyaṁ: ‘mā me ayyikā kālamakāsī’”ti.

[¶33] “Great king, all sentient beings are liable to die. Death is their end; they’re not exempt from death.”

> Pali: “Sabbe sattā, mahārāja, maraṇadhammā maraṇapariyosānā maraṇaṁ anatītā”ti.

[¶34] “It’s incredible, sir, it’s amazing, how well said this was by the Buddha: ‘All sentient beings are liable to die. Death is their end; they’re not exempt from death.’”

> Pali: “Acchariyaṁ, bhante, abbhutaṁ, bhante. Yāvasubhāsitamidaṁ, bhante, bhagavatā— sabbe sattā maraṇadhammā maraṇapariyosānā maraṇaṁ anatītā’”ti.

[¶35] “That’s so true, Great King! That’s so true! All sentient beings are liable to die. Death is their end; they’re not exempt from death. It’s like the vessels made by potters. Whatever kind they are, whether baked or unbaked, all of them are liable to break apart. Breaking is their end; they’re not exempt from breakage. In the same way, all sentient beings are liable to die. Death is their end; they’re not exempt from death.”

> Pali: “Evametaṁ, mahārāja, evametaṁ, mahārāja. Sabbe sattā maraṇadhammā maraṇapariyosānā maraṇaṁ anatītā. Seyyathāpi, mahārāja, yāni kānici kumbhakārabhājanāni āmakāni ceva pakkāni ca sabbāni tāni bhedanadhammāni bhedanapariyosānāni bhedanaṁ anatītāni; evameva kho, mahārāja, sabbe sattā maraṇadhammā maraṇapariyosānā maraṇaṁ anatītā”ti.

[¶36] That is what the Buddha said. …

> Pali: Idamavoca …pe…

[¶37] “All beings will die,
for life ends in death.
They pass on according to their deeds,
reaping the fruits of good and bad.
Those who do bad go to hell,
and if you do good you go to heaven.

> Pali: “Sabbe sattā marissanti,
maraṇantañhi jīvitaṁ;
Yathākammaṁ gamissanti,
puññapāpaphalūpagā;
Nirayaṁ pāpakammantā,
puññakammā ca suggatiṁ.

[¶38] That’s why you should do good,
investing in the future life.
The good deeds of sentient beings
support them in the next world.”

> Pali: Tasmā kareyya kalyāṇaṁ,
nicayaṁ samparāyikaṁ;
Puññāni paralokasmiṁ,
patiṭṭhā honti pāṇinan”ti.

[¶39] SN 3.23 · The World

> Pali: SN 3.23 · Lokasutta

[¶40] At Sāvatthī.

> Pali: Sāvatthinidānaṁ.

[¶41] Seated to one side, King Pasenadi said to the Buddha, “Sir, how many things arise in the world for its harm, suffering, and discomfort?”

> Pali: Ekamantaṁ nisinno kho rājā pasenadi kosalo bhagavantaṁ etadavoca: “kati nu kho, bhante, lokassa dhammā uppajjamānā uppajjanti ahitāya dukkhāya aphāsuvihārāyā”ti?

[¶42] “Great king, three things arise in the world for its harm, suffering, and discomfort. What three? Greed, hate, and delusion. These three things arise in the world for its harm, suffering, and discomfort.”

> Pali: “Tayo kho, mahārāja, lokassa dhammā uppajjamānā uppajjanti ahitāya dukkhāya aphāsuvihārāya. Katame tayo? Lobho kho, mahārāja, lokassa dhammo, uppajjamāno uppajjati ahitāya dukkhāya aphāsuvihārāya. Doso kho, mahārāja, lokassa dhammo, uppajjamāno uppajjati ahitāya dukkhāya aphāsuvihārāya. Moho kho, mahārāja, lokassa dhammo, uppajjamāno uppajjati ahitāya dukkhāya aphāsuvihārāya. Ime kho, mahārāja, tayo lokassa dhammā uppajjamānā uppajjanti ahitāya dukkhāya aphāsuvihārāyā”ti.

[¶43] That is what the Buddha said. …

> Pali: Idamavoca …pe…

[¶44] “When greed, hate, and delusion,
originate inside oneself,
they harm a person of wicked heart,
as a bamboo is destroyed by its own fruit.”

> Pali: “Lobho doso ca moho ca,
purisaṁ pāpacetasaṁ;
Hiṁsanti attasambhūtā,
tacasāraṁva samphalan”ti.

[¶45] SN 3.24 · Archery

> Pali: SN 3.24 · Issattasutta

[¶46] At Sāvatthī.

> Pali: Sāvatthinidānaṁ.

[¶47] Seated to one side, King Pasenadi said to the Buddha, “Sir, where should a gift be given?”

> Pali: Ekamantaṁ nisinno kho rājā pasenadi kosalo bhagavantaṁ etadavoca: “kattha nu kho, bhante, dānaṁ dātabban”ti?

[¶48] “Wherever your heart feels inspired, Great King.”

> Pali: “Yattha kho, mahārāja, cittaṁ pasīdatī”ti.

[¶49] “But sir, where is a gift very fruitful?”

> Pali: “Kattha pana, bhante, dinnaṁ mahapphalan”ti?

[¶50] “Where a gift should be given is one thing, Great King, but where a gift is very fruitful is another. A gift is very fruitful when it’s given to an ethical person, not so much to an unethical person. Well then, Great King, I’ll ask you about this in return, and you can answer as you like.

> Pali: “Aññaṁ kho etaṁ, mahārāja, kattha dānaṁ dātabbaṁ, aññaṁ panetaṁ kattha dinnaṁ mahapphalanti? Sīlavato kho, mahārāja, dinnaṁ mahapphalaṁ, no tathā dussīle. Tena hi, mahārāja, taññevettha paṭipucchissāmi. Yathā, te khameyya, tathā naṁ byākareyyāsi.

[¶51] What do you think, Great King? Suppose you were at war, ready to fight a battle. Then along comes an aristocrat youth who is untrained, inexpert, unfit, inexperienced. And he’s fearful, scared, nervous, quick to flee. Would you employ such a man? Would he be of any use to you?”

> Pali: Taṁ kiṁ maññasi, mahārāja, idha tyassa yuddhaṁ paccupaṭṭhitaṁ saṅgāmo samupabyūḷho. Atha āgaccheyya khattiyakumāro asikkhito akatahattho akatayoggo akatūpāsano bhīru chambhī utrāsī palāyī. Bhareyyāsi taṁ purisaṁ, attho ca te tādisena purisenā”ti?

[¶52] “No, sir, I would have no use for such a man.”

> Pali: “Nāhaṁ, bhante, bhareyyaṁ taṁ purisaṁ, na ca me attho tādisena purisenā”ti.

[¶53] “What about a brahmin youth, a peasant youth, or a menial youth who was similar?”

> Pali: “Atha āgaccheyya brāhmaṇakumāro asikkhito …pe… atha āgaccheyya vessakumāro asikkhito …pe… atha āgaccheyya suddakumāro asikkhito …pe…

[¶54] “No, sir, I would have no use for such a man.”

> Pali: na ca me attho tādisena purisenā”ti.

[¶55] “What do you think, Great King? Suppose you were at war, ready to fight a battle. Then along comes an aristocrat youth who is trained, expert, fit, experienced. And he’s fearless, brave, bold, standing his ground. Would you employ such a man? Would he be of any use to you?”

> Pali: “Taṁ kiṁ maññasi, mahārāja, idha tyassa yuddhaṁ paccupaṭṭhitaṁ saṅgāmo samupabyūḷho. Atha āgaccheyya khattiyakumāro susikkhito katahattho katayoggo katūpāsano abhīru acchambhī anutrāsī apalāyī. Bhareyyāsi taṁ purisaṁ, attho ca te tādisena purisenā”ti?

[¶56] “Yes, sir, I would have a use for such a man.”

> Pali: “Bhareyyāhaṁ, bhante, taṁ purisaṁ, attho ca me tādisena purisenā”ti.

[¶57] “What about a brahmin youth, a peasant youth, or a menial youth who was similar? Would you employ such a man? Would he be of any use to you?”

> Pali: “Atha āgaccheyya brāhmaṇakumāro …pe… atha āgaccheyya vessakumāro …pe… atha āgaccheyya suddakumāro susikkhito katahattho katayoggo katūpāsano abhīru acchambhī anutrāsī apalāyī. Bhareyyāsi taṁ purisaṁ, attho ca te tādisena purisenā”ti?

[¶58] “Yes, sir, I would have a use for such a man.”

> Pali: “Bhareyyāhaṁ, bhante, taṁ purisaṁ, attho ca me tādisena purisenā”ti.

[¶59] “In the same way, a gift to anyone who has given up five factors and possesses five factors is very fruitful, no matter what family they’ve gone forth from.

> Pali: “Evameva kho, mahārāja, yasmā kasmā cepi kulā agārasmā anagāriyaṁ pabbajito hoti, so ca hoti pañcaṅgavippahīno pañcaṅgasamannāgato, tasmiṁ dinnaṁ mahapphalaṁ hoti.

[¶60] What are the five factors they’ve given up? Sensual desire, ill will, dullness and drowsiness, restlessness and remorse, and doubt. These are the five factors they’ve given up.

> Pali: Katamāni pañcaṅgāni pahīnāni honti? Kāmacchando pahīno hoti, byāpādo pahīno hoti, thinamiddhaṁ pahīnaṁ hoti, uddhaccakukkuccaṁ pahīnaṁ hoti, vicikicchā pahīnā hoti. Imāni pañcaṅgāni pahīnāni honti.

[¶61] What are the five factors they possess? The entire spectrum of an adept’s ethics, immersion, wisdom, freedom, and knowledge and vision of freedom. These are the five factors they possess.

> Pali: Katamehi pañcahaṅgehi samannāgato hoti? Asekkhena sīlakkhandhena samannāgato hoti, asekkhena samādhikkhandhena samannāgato hoti, asekkhena paññākkhandhena samannāgato hoti, asekkhena vimuttikkhandhena samannāgato hoti, asekkhena vimuttiñāṇadassanakkhandhena samannāgato hoti. Imehi pañcahaṅgehi samannāgato hoti.

[¶62] I say that a gift to anyone who has given up these five factors and possesses these five factors is very fruitful.”

> Pali: Iti pañcaṅgavippahīne pañcaṅgasamannāgate dinnaṁ mahapphalan”ti.

[¶63] That is what the Buddha said. Then the Holy One, the Teacher, went on to say:

> Pali: Idamavoca bhagavā …pe… satthā:

[¶64] “Any youth skilled at archery,
powerful and vigorous,
would be employed by a king going to war—
one is not a coward by reason of birth.

> Pali: “Issattaṁ balavīriyañca,
yasmiṁ vijjetha māṇave;
Taṁ yuddhattho bhare rājā,
nāsūraṁ jātipaccayā.

[¶65] Just so, whoever is settled
in the qualities of patience and gentleness,
an intelligent person with noble conduct,
should be venerated even if they’re low born.

> Pali: Tatheva khantisoraccaṁ,
dhammā yasmiṁ patiṭṭhitā;
Ariyavuttiṁ medhāviṁ,
hīnajaccampi pūjaye.

[¶66] You should build lovely hermitages
and settle learned people in them.
You should set up water supplies in barren regions
and passages in places hard to travel.

> Pali: Kāraye assame ramme,
vāsayettha bahussute;
Papañca vivane kayirā,
dugge saṅkamanāni ca.

[¶67] Food, drink, edibles,
clothes, and lodgings
should be given to the upright ones,
with a clear and confident heart.

> Pali: Annaṁ pānaṁ khādanīyaṁ,
vatthasenāsanāni ca;
Dadeyya ujubhūtesu,
vippasannena cetasā.

[¶68] The thundering rain cloud,
its hundred peaks wreathed in lightning,
pours down over the rich earth,
soaking the uplands and valleys.

> Pali: Yathā hi megho thanayaṁ,
vijjumālī satakkaku;
Thalaṁ ninnañca pūreti,
abhivassaṁ vasundharaṁ.

[¶69] So too an astute person,
faithful and learned,
should prepare a meal to satisfy
supplicants with food and drink.

> Pali: Tatheva saddho sutavā,
abhisaṅkhacca bhojanaṁ;
Vanibbake tappayati,
annapānena paṇḍito.

[¶70] Rejoicing, they strew gifts about,
saying, ‘Give! Give!’
For that is their thunder,
like rain sent from the heavens.
That stream of merit so abundant
showers down on the giver.”

> Pali: Āmodamāno pakireti,
detha dethāti bhāsati;
Taṁ hissa gajjitaṁ hoti,
devasseva pavassato;
Sā puññadhārā vipulā,
dātāraṁ abhivassatī”ti.

[¶71] SN 3.25 · The Simile of the Mountain

> Pali: SN 3.25 · Pabbatūpamasutta

[¶72] At Sāvatthī.

> Pali: Sāvatthinidānaṁ.

[¶73] King Pasenadi of Kosala sat to one side, and the Buddha said to him, “So, Great King, where are you coming from in the middle of the day?”

> Pali: Ekamantaṁ nisinnaṁ kho rājānaṁ pasenadiṁ kosalaṁ bhagavā etadavoca: “handa kuto nu tvaṁ, mahārāja, āgacchasi divā divassā”ti?

[¶74] “Sir, there are anointed aristocratic kings who are infatuated with authority, and obsessed with greed for sensual pleasures. They have attained stability in the country, occupying a vast conquered territory. Today I have been busy fulfilling the duties of such kings.”

> Pali: “Yāni tāni, bhante, raññaṁ khattiyānaṁ muddhāvasittānaṁ issariyamadamattānaṁ kāmagedhapariyuṭṭhitānaṁ janapadatthāvariyappattānaṁ mahantaṁ pathavimaṇḍalaṁ abhivijiya ajjhāvasantānaṁ rājakaraṇīyāni bhavanti, tesu khvāhaṁ, etarahi ussukkamāpanno”ti.

[¶75] “What do you think, Great King? Suppose a trustworthy and dependable man were to come from the east. He’d approach you and say: ‘Please, Great King, you should know this. I come from the east. There I saw a big mountain that reached the clouds. And it was coming this way, crushing all creatures. So then, Great King, do what you must!’

> Pali: “Taṁ kiṁ maññasi, mahārāja, idha te puriso āgaccheyya puratthimāya disāya saddhāyiko paccayiko. So taṁ upasaṅkamitvā evaṁ vadeyya: ‘yagghe, mahārāja, jāneyyāsi, ahaṁ āgacchāmi puratthimāya disāya. Tatthaddasaṁ mahantaṁ pabbataṁ abbhasamaṁ, sabbe pāṇe nippothento āgacchati. Yaṁ te, mahārāja, karaṇīyaṁ, taṁ karohī’ti.

[¶76] Then a second trustworthy and dependable man were to come from the west … a third from the north … and a fourth from the south. He’d approach you and say: ‘Please, Great King, you should know this. I come from the south. There I saw a big mountain that reached the clouds. And it was coming this way, crushing all creatures. So then, Great King, do what you must!’

> Pali: Atha dutiyo puriso āgaccheyya pacchimāya disāya …pe… atha tatiyo puriso āgaccheyya uttarāya disāya … atha catuttho puriso āgaccheyya dakkhiṇāya disāya saddhāyiko paccayiko. So taṁ upasaṅkamitvā evaṁ vadeyya: ‘yagghe, mahārāja, jāneyyāsi, ahaṁ āgacchāmi dakkhiṇāya disāya. Tatthaddasaṁ mahantaṁ pabbataṁ abbhasamaṁ sabbe pāṇe nippothento āgacchati. Yaṁ te, mahārāja, karaṇīyaṁ taṁ karohī’ti.

[¶77] Should such a dire threat arise—a grim loss of human life, when human birth is so rare—what would you do?”

> Pali: Evarūpe te, mahārāja, mahati mahabbhaye samuppanne dāruṇe manussakkhaye dullabhe manussatte kimassa karaṇīyan”ti?

[¶78] “Sir, what could I do but practice the teachings, practice morality, doing skillful and good actions?”

> Pali: “Evarūpe me, bhante, mahati mahabbhaye samuppanne dāruṇe manussakkhaye dullabhe manussatte kimassa karaṇīyaṁ aññatra dhammacariyāya aññatra samacariyāya aññatra kusalakiriyāya aññatra puññakiriyāyā”ti?

[¶79] “I tell you, Great King, I announce to you: old age and death are advancing upon you. Since old age and death are advancing upon you, what would you do?”

> Pali: “Ārocemi kho te, mahārāja, paṭivedemi kho te, mahārāja, adhivattati kho taṁ, mahārāja, jarāmaraṇaṁ. Adhivattamāne ce te, mahārāja, jarāmaraṇe kimassa karaṇīyan”ti?

[¶80] “Sir, what can I do but practice the teachings, practice morality, doing skillful and good actions?

> Pali: “Adhivattamāne ca me, bhante, jarāmaraṇe kimassa karaṇīyaṁ aññatra dhammacariyāya samacariyāya kusalakiriyāya puññakiriyāya?

[¶81] Sir, there are anointed aristocratic kings who are infatuated with authority, and obsessed with greed for sensual pleasures. They have attained stability in the country, occupying a vast conquered territory. Such kings engage in battles of elephants, cavalry, chariots, or infantry. But there is no place, no domain for such battles when old age and death are advancing.

> Pali: Yāni tāni, bhante, raññaṁ khattiyānaṁ muddhāvasittānaṁ issariyamadamattānaṁ kāmagedhapariyuṭṭhitānaṁ janapadatthāvariyappattānaṁ mahantaṁ pathavimaṇḍalaṁ abhivijiya ajjhāvasantānaṁ hatthiyuddhāni bhavanti; tesampi, bhante, hatthiyuddhānaṁ natthi gati natthi visayo adhivattamāne jarāmaraṇe. Yānipi tāni, bhante, raññaṁ khattiyānaṁ muddhāvasittānaṁ …pe… ajjhāvasantānaṁ assayuddhāni bhavanti …pe… rathayuddhāni bhavanti …pe… pattiyuddhāni bhavanti; tesampi, bhante, pattiyuddhānaṁ natthi gati natthi visayo adhivattamāne jarāmaraṇe.

[¶82] In this royal court there are ministers of wise counsel who are capable of dividing an approaching enemy by wise counsel. But there is no place, no domain for such diplomatic battles when old age and death are advancing.

> Pali: Santi kho pana, bhante, imasmiṁ rājakule mantino mahāmattā, ye pahonti āgate paccatthike mantehi bhedayituṁ. Tesampi, bhante, mantayuddhānaṁ natthi gati natthi visayo adhivattamāne jarāmaraṇe.

[¶83] In this royal court there is abundant gold, both coined and uncoined, stored above and below ground. Using this wealth we can bribe an approaching enemy. But there is no place, no domain for such monetary battles when old age and death are advancing.

> Pali: Saṁvijjati kho pana, bhante, imasmiṁ rājakule pahūtaṁ hiraññasuvaṇṇaṁ bhūmigatañceva vehāsaṭṭhañca, yena mayaṁ pahoma āgate paccatthike dhanena upalāpetuṁ. Tesampi, bhante, dhanayuddhānaṁ natthi gati natthi visayo adhivattamāne jarāmaraṇe.

[¶84] When old age and death are advancing, what can I do but practice the teachings, practice morality, doing skillful and good actions?”

> Pali: Adhivattamāne ca me, bhante, jarāmaraṇe kimassa karaṇīyaṁ aññatra dhammacariyāya samacariyāya kusalakiriyāya puññakiriyāyā”ti?

[¶85] “That’s so true, Great King! That’s so true! When old age and death are advancing, what can you do but practice the teachings, practice morality, doing skillful and good actions?”

> Pali: “Evametaṁ, mahārāja, evametaṁ, mahārāja. Adhivattamāne jarāmaraṇe kimassa karaṇīyaṁ aññatra dhammacariyāya samacariyāya kusalakiriyāya puññakiriyāyā”ti?

[¶86] That is what the Buddha said. Then the Holy One, the Teacher, went on to say:

> Pali: Idamavoca bhagavā …pe… satthā:

[¶87] “Suppose there were vast mountains
of solid rock pressing against the sky
drawing in from all sides
and crushing the four quarters.

> Pali: “Yathāpi selā vipulā,
nabhaṁ āhacca pabbatā;
Samantānupariyāyeyyuṁ,
nippothento catuddisā.

[¶88] So too old age and death
advance upon all living creatures—
aristocrats, brahmins, peasants,
menials, corpse-workers, and scavengers.
They spare nothing.
They crush all beneath them.

> Pali: Evaṁ jarā ca maccu ca,
adhivattanti pāṇine;
Khattiye brāhmaṇe vesse,
sudde caṇḍālapukkuse;
Na kiñci parivajjeti,
sabbamevābhimaddati.

[¶89] There’s nowhere for elephants to take a stand,
nor chariots nor infantry.
They can’t be defeated
by diplomatic battles or by wealth.

> Pali: Na tattha hatthīnaṁ bhūmi,
na rathānaṁ na pattiyā;
Na cāpi mantayuddhena,
sakkā jetuṁ dhanena vā.

[¶90] That’s why an astute person,
seeing what’s good for themselves,
being wise, would place faith
in the Buddha, the teaching, and the Saṅgha.

> Pali: Tasmā hi paṇḍito poso,
sampassaṁ atthamattano;
Buddhe dhamme ca saṅghe ca,
dhīro saddhaṁ nivesaye.

[¶91] Whoever lives by the teaching
in body, speech, and mind,
is praised in this life
and departs to rejoice in heaven.”

> Pali: Yo dhammaṁ cari kāyena,
vācāya uda cetasā;
Idheva naṁ pasaṁsanti,
pecca sagge pamodatī”ti.

[¶92] > Pali: Tatiyo vaggo.

[¶93] > Pali: Tassuddānaṁ

[¶94] > Pali: Puggalo ayyikā loko,
issattaṁ pabbatūpamā;
Desitaṁ buddhaseṭṭhena,
imaṁ kosalapañcakanti.

[¶95] The Linked Discourses with the Kosalan are complete.

> Pali: Kosalasaṁyuttaṁ samattaṁ.

## 17. Lifespan · SN 4.1–4.10

Source: https://scriptura.si/works/pali-samyutta-nikaya-1/17/ · cite a paragraph as https://scriptura.si/works/pali-samyutta-nikaya-1/17/#p-N

[¶0] SN 4.1 · Mortification

> Pali: SN 4.1 · Tapokammasutta

[¶1] So I have heard. At one time, when he was first awakened, the Buddha was staying in Uruvelā at the root of the goatherd’s banyan tree on the bank of the Nerañjarā River.

> Pali: Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā uruvelāyaṁ viharati najjā nerañjarāya tīre ajapālanigrodhamūle paṭhamābhisambuddho.

[¶2] Then as he was in private retreat this thought came to his mind, “I am truly freed from that grueling work! Thank goodness I’m freed from that pointless grueling work. Thank goodness I’m freed and have attained awakening.”

> Pali: Atha kho bhagavato rahogatassa paṭisallīnassa evaṁ cetaso parivitakko udapādi: “mutto vatamhi tāya dukkarakārikāya. Sādhu mutto vatamhi tāya anatthasaṁhitāya dukkarakārikāya. Sādhu vatamhi mutto bodhiṁ samajjhagan”ti.

[¶3] And then Māra the Wicked, knowing the Buddha’s train of thought, went up to him and addressed him in verse:

> Pali: Atha kho māro pāpimā bhagavato cetasā cetoparivitakkamaññāya yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ gāthāya ajjhabhāsi:

[¶4] “You’ve left the practice of mortification
by which sons of men purify themselves.
You’re impure, but think yourself pure;
you’ve strayed from the path of purity.”

> Pali: “Tapokammā apakkamma,
yena sujjhanti māṇavā;
Asuddho maññasi suddho,
suddhimaggā aparaddho”ti.

[¶5] Then the Buddha, knowing that this was Māra the Wicked, replied to him in verse:

> Pali: Atha kho bhagavā “māro ayaṁ pāpimā” iti viditvā māraṁ pāpimantaṁ gāthāhi ajjhabhāsi:

[¶6] “I realized that it’s pointless;
all that endless mortification
is as futile
as oars and rudder on dry land.

> Pali: “Anatthasaṁhitaṁ ñatvā,
yaṁ kiñci amaraṁ tapaṁ;
Sabbaṁ natthāvahaṁ hoti,
phiyārittaṁva dhammani.

[¶7] Ethics, immersion, and wisdom:
by developing this path to awakening
I attained ultimate purity.
You’re beaten, terminator!”

> Pali: Sīlaṁ samādhi paññañca,
Maggaṁ bodhāya bhāvayaṁ;
Pattosmi paramaṁ suddhiṁ,
Nihato tvamasi antakā”ti.

[¶8] Then Māra the Wicked, thinking, “The Buddha knows me! The Holy One knows me!” miserable and sad, vanished right there.

> Pali: Atha kho māro pāpimā “jānāti maṁ bhagavā, jānāti maṁ sugato”ti, dukkhī dummano tatthevantaradhāyīti.

[¶9] SN 4.2 · In the Form of an Elephant King

> Pali: SN 4.2 · Hatthirājavaṇṇasutta

[¶10] So I have heard. At one time, when he was first awakened, the Buddha was staying in Uruvelā at the root of the goatherd’s banyan tree on the bank of the Nerañjarā River.

> Pali: Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā uruvelāyaṁ viharati najjā nerañjarāya tīre ajapālanigrodhamūle paṭhamābhisambuddho.

[¶11] Now at that time the Buddha was meditating in the open during the dark of night, while a gentle rain drizzled down.

> Pali: Tena kho pana samayena bhagavā rattandhakāratimisāyaṁ abbhokāse nisinno hoti, devo ca ekamekaṁ phusāyati.

[¶12] Then Māra the Wicked, wanting to make the Buddha feel fear, terror, and goosebumps, manifested in the form of a big elephant king and approached him. Its head was like a big block of soapstone. Its tusks were like pure silver. Its trunk was like a long plough pole.

> Pali: Atha kho māro pāpimā bhagavato bhayaṁ chambhitattaṁ lomahaṁsaṁ uppādetukāmo mahantaṁ hatthirājavaṇṇaṁ abhinimminitvā yena bhagavā tenupasaṅkami. Seyyathāpi nāma mahāariṭṭhako maṇi; evamassa sīsaṁ hoti. Seyyathāpi nāma suddhaṁ rūpiyaṁ; evamassa dantā honti. Seyyathāpi nāma mahatī naṅgalīsā; evamassa soṇḍo hoti.

[¶13] Then the Buddha, knowing that this was Māra the Wicked, addressed him in verse:

> Pali: Atha kho bhagavā “māro ayaṁ pāpimā” iti viditvā māraṁ pāpimantaṁ gāthāya ajjhabhāsi:

[¶14] “Transmigrating for such a long time,
you’ve made forms beautiful and ugly.
Enough of this, Wicked One!
You’re beaten, terminator!”

> Pali: “Saṁsaraṁ dīghamaddhānaṁ,
Vaṇṇaṁ katvā subhāsubhaṁ;
Alaṁ te tena pāpima,
Nihato tvamasi antakā”ti.

[¶15] Then Māra the Wicked, thinking, “The Buddha knows me! The Holy One knows me!” miserable and sad, vanished right there.

> Pali: Atha kho māro pāpimā “jānāti maṁ bhagavā, jānāti maṁ sugato”ti dukkhī dummano tatthevantaradhāyīti.

[¶16] SN 4.3 · Beautiful

> Pali: SN 4.3 · Subhasutta

[¶17] So I have heard. At one time, when he was first awakened, the Buddha was staying in Uruvelā at the root of the goatherd’s banyan tree on the bank of the Nerañjarā River.

> Pali: Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā uruvelāyaṁ viharati najjā nerañjarāya tīre ajapālanigrodhamūle paṭhamābhisambuddho.

[¶18] Now at that time the Buddha was meditating in the open during the dark of night, while a gentle rain drizzled down.

> Pali: Tena kho pana samayena bhagavā rattandhakāratimisāyaṁ abbhokāse nisinno hoti, devo ca ekamekaṁ phusāyati.

[¶19] Then Māra the Wicked, wanting to make the Buddha feel fear, terror, and goosebumps, approached him, and while not far away, displayed a rainbow of bright colors, both beautiful and ugly.

> Pali: Atha kho māro pāpimā, bhagavato bhayaṁ chambhitattaṁ lomahaṁsaṁ uppādetukāmo, yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavato avidūre uccāvacā vaṇṇanibhā upadaṁseti, subhā ceva asubhā ca.

[¶20] Then the Buddha, knowing that this was Māra the Wicked, replied to him in verse:

> Pali: Atha kho bhagavā “māro ayaṁ pāpimā” iti viditvā māraṁ pāpimantaṁ gāthāhi ajjhabhāsi:

[¶21] “Transmigrating for such a long time,
you’ve made forms beautiful and ugly.
Enough of this, Wicked One!
You’re beaten, terminator.

> Pali: “Saṁsaraṁ dīghamaddhānaṁ,
vaṇṇaṁ katvā subhāsubhaṁ;
Alaṁ te tena pāpima,
nihato tvamasi antaka.

[¶22] Those who are well restrained
in body, speech, and mind
don’t fall under Māra’s sway,
nor are they your footmen.”

> Pali: Ye ca kāyena vācāya,
manasā ca susaṁvutā;
Na te māravasānugā,
na te mārassa baddhagū”ti.

[¶23] Then Māra … vanished right there.

> Pali: Atha kho māro …pe… tatthevantaradhāyīti.

[¶24] SN 4.4 · Māra’s Snares (1st)

> Pali: SN 4.4 · Paṭhamamārapāsasutta

[¶25] So I have heard. At one time the Buddha was staying near Varanasi in the deer park at Isipatana. There the Buddha addressed the mendicants, “Mendicants!”

> Pali: Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā bārāṇasiyaṁ viharati isipatane migadāye. Tatra kho bhagavā bhikkhū āmantesi: “bhikkhavo”ti.

[¶26] “Venerable sir,” they replied. The Buddha said this:

> Pali: “Bhadante”ti te bhikkhū bhagavato paccassosuṁ. Bhagavā etadavoca:

[¶27] “Mendicants, I have attained and realized supreme freedom through rational application of mind and rational right effort. You too should attain and realize supreme freedom through rational application of mind and rational right effort.”

> Pali: “Mayhaṁ kho, bhikkhave, yoniso manasikārā yoniso sammappadhānā anuttarā vimutti anuppattā, anuttarā vimutti sacchikatā. Tumhepi, bhikkhave, yoniso manasikārā yoniso sammappadhānā anuttaraṁ vimuttiṁ anupāpuṇātha, anuttaraṁ vimuttiṁ sacchikarothā”ti.

[¶28] Then Māra the Wicked went up to the Buddha and addressed him in verse:

> Pali: Atha kho māro pāpimā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ gāthāya ajjhabhāsi:

[¶29] “You’re bound by Māra’s snares,
both human and heavenly.
You’re bound by Māra’s bonds:
you won’t escape me, ascetic!”

> Pali: “Baddhosi mārapāsena,
ye dibbā ye ca mānusā;
Mārabandhanabaddhosi,
na me samaṇa mokkhasī”ti.

[¶30] “I’m freed from Māra’s snares,
both human and heavenly.
I’m freed from Māra’s bonds.
You’re beaten, terminator!”

> Pali: “Muttāhaṁ mārapāsena,
Ye dibbā ye ca mānusā;
Mārabandhanamuttomhi,
Nihato tvamasi antakā”ti.

[¶31] Then Māra … vanished right there.

> Pali: Atha kho māro pāpimā …pe… tatthevantaradhāyīti.

[¶32] SN 4.5 · Māra’s Snares (2nd)

> Pali: SN 4.5 · Dutiyamārapāsasutta

[¶33] At one time the Buddha was staying near Varanasi in the deer park at Isipatana. There the Buddha addressed the mendicants, “Mendicants!”

> Pali: Ekaṁ samayaṁ bhagavā bārāṇasiyaṁ viharati isipatane migadāye. Tatra kho bhagavā bhikkhū āmantesi: “bhikkhavo”ti.

[¶34] “Venerable sir,” they replied. The Buddha said this:

> Pali: “Bhadante”ti te bhikkhū bhagavato paccassosuṁ. Bhagavā etadavoca:

[¶35] “Mendicants, I am freed from all snares, both human and heavenly. You are also freed from all snares, both human and heavenly.

> Pali: “Muttāhaṁ, bhikkhave, sabbapāsehi ye dibbā ye ca mānusā. Tumhepi, bhikkhave, muttā sabbapāsehi ye dibbā ye ca mānusā.

[¶36] Wander forth, mendicants, for the welfare and happiness of the people, out of sympathy for the world, for the benefit, welfare, and happiness of gods and humans. Let not two go by one road.

> Pali: Caratha, bhikkhave, cārikaṁ bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānaṁ. Mā ekena dve agamittha.

[¶37] Teach the Dhamma that’s good in the beginning, good in the middle, and good in the end, meaningful and well-phrased. And reveal a spiritual practice that’s entirely full and pure. There are beings with little dust in their eyes. They’re in decline because they haven’t heard the teaching. There will be those who understand the teaching!

> Pali: Desetha, bhikkhave, dhammaṁ ādikalyāṇaṁ majjhekalyāṇaṁ pariyosānakalyāṇaṁ sātthaṁ sabyañjanaṁ kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ pakāsetha. Santi sattā apparajakkhajātikā, assavanatā dhammassa parihāyanti. Bhavissanti dhammassa aññātāro.

[¶38] I will travel to the town of Senā in Uruvelā in order to teach the Dhamma.”

> Pali: Ahampi, bhikkhave, yena uruvelā senānigamo tenupasaṅkamissāmi dhammadesanāyā”ti.

[¶39] Then Māra the Wicked went up to the Buddha and addressed him in verse:

> Pali: Atha kho māro pāpimā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ gāthāya ajjhabhāsi:

[¶40] “You’re bound by all snares,
both human and heavenly.
You’re bound by the great bond:
you won’t escape me, ascetic!”

> Pali: “Baddhosi sabbapāsehi,
ye dibbā ye ca mānusā;
Mahābandhanabaddhosi,
na me samaṇa mokkhasī”ti.

[¶41] “I’m freed from all snares,
both human and heavenly.
I’m freed from the great bonds;
You’re beaten, terminator!”

> Pali: “Muttāhaṁ sabbapāsehi,
Ye dibbā ye ca mānusā;
Mahābandhanamuttomhi,
Nihato tvamasi antakā”ti.

[¶42] Then Māra … vanished right there.

> Pali: Atha kho māro pāpimā …pe… tatthevantaradhāyīti.

[¶43] SN 4.6 · A Cobra

> Pali: SN 4.6 · Sappasutta

[¶44] So I have heard. At one time the Buddha was staying near Rājagaha in the Bamboo Grove, the squirrels’ feeding ground.

> Pali: Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā rājagahe viharati veḷuvane kalandakanivāpe.

[¶45] Now at that time the Buddha was meditating in the open during the dark of night, while a gentle rain drizzled down.

> Pali: Tena kho pana samayena bhagavā rattandhakāratimisāyaṁ abbhokāse nisinno hoti, devo ca ekamekaṁ phusāyati.

[¶46] Then Māra the Wicked, wanting to make the Buddha feel fear, terror, and goosebumps, manifested in the form of a big cobra king and approached him. Its body was like a big canoe carved from a single tree. Its hood was like a large brewer’s sieve. Its eyes were like big bronze cups from Kosala. Its tongue flickered from its mouth like lightning flashes in a thunderstorm. The sound of its breathing was like the puffing of a blacksmith’s bellows.

> Pali: Atha kho māro pāpimā bhagavato bhayaṁ chambhitattaṁ lomahaṁsaṁ uppādetukāmo mahantaṁ sapparājavaṇṇaṁ abhinimminitvā yena bhagavā tenupasaṅkami. Seyyathāpi nāma mahatī ekarukkhikā nāvā; evamassa kāyo hoti. Seyyathāpi nāma mahantaṁ soṇḍikākiḷañjaṁ; evamassa phaṇo hoti. Seyyathāpi nāma mahatī kosalikā kaṁsapāti; evamassa akkhīni bhavanti. Seyyathāpi nāma deve gaḷagaḷāyante vijjullatā niccharanti; evamassa mukhato jivhā niccharati. Seyyathāpi nāma kammāragaggariyā dhamamānāya saddo hoti; evamassa assāsapassāsānaṁ saddo hoti.

[¶47] Then the Buddha, knowing that this was Māra the Wicked, replied to him in verse:

> Pali: Atha kho bhagavā “māro ayaṁ pāpimā” iti viditvā māraṁ pāpimantaṁ gāthāhi ajjhabhāsi:

[¶48] “One who frequents empty buildings
for lodging—that sage is self-restrained.
It’s appropriate for that sort
to live there after relinquishing.

> Pali: “Yo suññagehāni sevati,
Seyyā so muni attasaññato;
Vossajja careyya tattha so,
Patirūpañhi tathāvidhassa taṁ.

[¶49] Though there are lots of creepy crawlies,
and lots of flies and reptiles,
they wouldn’t stir a hair
of a great sage in that empty hut.

> Pali: Carakā bahū bheravā bahū,
Atho ḍaṁsasarīsapā bahū;
Lomampi na tattha iñjaye,
Suññāgāragato mahāmuni.

[¶50] Though the firmament may split <j>and the earth may quake,
and all creatures be stricken with fear;
and even if an arrow’s aimed at their breast,
the Buddhas take no shelter in attachments.”

> Pali: Nabhaṁ phaleyya pathavī caleyya,
Sabbepi pāṇā uda santaseyyuṁ;
Sallampi ce urasi pakappayeyyuṁ,
Upadhīsu tāṇaṁ na karonti buddhā”ti.

[¶51] Then Māra the Wicked, thinking, “The Buddha knows me! The Holy One knows me!” miserable and sad, vanished right there.

> Pali: Atha kho māro pāpimā “jānāti maṁ bhagavā, jānāti maṁ sugato”ti dukkhī dummano tatthevantaradhāyīti.

[¶52] SN 4.7 · Sleeping

> Pali: SN 4.7 · Supatisutta

[¶53] At one time the Buddha was staying near Rājagaha in the Bamboo Grove, the squirrels’ feeding ground.

> Pali: Ekaṁ samayaṁ bhagavā rājagahe viharati veḷuvane kalandakanivāpe.

[¶54] He spent much of the night walking mindfully in the open. At the crack of dawn he washed his feet and entered his dwelling. He laid down in the lion’s posture—on the right side, placing one foot on top of the other—mindful and aware, and focused on the time of getting up.

> Pali: Atha kho bhagavā bahudevarattiṁ abbhokāse caṅkamitvā rattiyā paccūsasamayaṁ pāde pakkhāletvā vihāraṁ pavisitvā dakkhiṇena passena sīhaseyyaṁ kappesi pāde pādaṁ accādhāya sato sampajāno uṭṭhānasaññaṁ manasi karitvā.

[¶55] Then Māra the Wicked went up to the Buddha and addressed him in verse:

> Pali: Atha kho māro pāpimā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ gāthāya ajjhabhāsi:

[¶56] “What, you’re asleep? <j>Really, you’re asleep?
You sleep like a loser—<j>what’s up with that?
You sleep, thinking that the hut is empty.
You sleep when the sun has come up—<j>what’s up with that?”

> Pali: “Kiṁ soppasi kiṁ nu soppasi,
Kimidaṁ soppasi dubbhago viya;
Suññamagāranti soppasi,
Kimidaṁ soppasi sūriye uggate”ti.

[¶57] “For them there is no craving—
the weaver, the clinger—<j>to track them anywhere.
With the ending of all attachments <j>the awakened Buddha sleeps.
What’s that got to do with you, Māra?”

> Pali: “Yassa jālinī visattikā,
Taṇhā natthi kuhiñci netave;
Sabbūpadhiparikkhayā buddho,
Soppati kiṁ tavettha mārā”ti.

[¶58] Then Māra … vanished right there.

> Pali: Atha kho māro pāpimā …pe… tatthevantaradhāyīti.

[¶59] SN 4.8 · Delighting

> Pali: SN 4.8 · Nandatisutta

[¶60] So I have heard. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.

> Pali: Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme.

[¶61] Then Māra the Wicked went up to the Buddha and spoke this verse in the Buddha’s presence:

> Pali: Atha kho māro pāpimā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavato santike imaṁ gāthaṁ abhāsi:

[¶62] “Children bring you delight!
Cattle also bring you delight!
For attachments are a man’s delight;
without attachments there’s no delight.”

> Pali: “Nandati puttehi puttimā,
Gomā gobhi tatheva nandati;
Upadhīhi narassa nandanā,
Na hi so nandati yo nirūpadhī”ti.

[¶63] “Your children bring you sorrow.
Your cattle also bring you sorrow.
For attachments are a man’s sorrow;
without attachments there are no sorrows.”

> Pali: “Socati puttehi puttimā,
Gomā gobhi tatheva socati;
Upadhīhi narassa socanā,
Na hi so socati yo nirūpadhī”ti.

[¶64] Then Māra the Wicked, thinking, “The Buddha knows me! The Holy One knows me!” miserable and sad, vanished right there.

> Pali: Atha kho māro pāpimā “jānāti maṁ bhagavā, jānāti maṁ sugato”ti dukkhī dummano tatthevantaradhāyīti.

[¶65] SN 4.9 · Lifespan (1st)

> Pali: SN 4.9 · Paṭhamaāyusutta

[¶66] So I have heard. At one time the Buddha was staying near Rājagaha in the Bamboo Grove, the squirrels’ feeding ground. There the Buddha addressed the mendicants, “Mendicants!”

> Pali: Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā rājagahe viharati veḷuvane kalandakanivāpe. Tatra kho bhagavā bhikkhū āmantesi: “bhikkhavo”ti.

[¶67] “Venerable sir,” they replied. The Buddha said this:

> Pali: “Bhadante”ti te bhikkhū bhagavato paccassosuṁ. Bhagavā etadavoca:

[¶68] “Mendicants, the lifespan of humans is short. We are headed for lives to come. So we must do what is skillful, we must practice the spiritual life. No one born is immortal. A long life is a hundred years or a little more.”

> Pali: “Appamidaṁ, bhikkhave, manussānaṁ āyu. Gamanīyo samparāyo, kattabbaṁ kusalaṁ, caritabbaṁ brahmacariyaṁ. Natthi jātassa amaraṇaṁ. Yo, bhikkhave, ciraṁ jīvati, so vassasataṁ appaṁ vā bhiyyo”ti.

[¶69] Then Māra the Wicked went up to the Buddha and addressed him in verse:

> Pali: Atha kho māro pāpimā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ gāthāya ajjhabhāsi:

[¶70] “The life of humans is long!
A true person wouldn’t scorn it.
Live like a suckling babe,
for Death has not come for you.”

> Pali: “Dīghamāyu manussānaṁ,
na naṁ hīḷe suporiso;
Careyya khīramattova,
natthi maccussa āgamo”ti.

[¶71] “The life of humans is short,
and a true person scorns it.
They should live as though their head was on fire,
for Death comes for everyone.”

> Pali: “Appamāyu manussānaṁ,
hīḷeyya naṁ suporiso;
Careyyādittasīsova,
natthi maccussa nāgamo”ti.

[¶72] Then Māra … vanished right there.

> Pali: Atha kho māro …pe… tatthevantaradhāyīti.

[¶73] SN 4.10 · Lifespan (2nd)

> Pali: SN 4.10 · Dutiyaāyusutta

[¶74] So I have heard. At one time the Buddha was staying near Rājagaha in the Bamboo Grove, the squirrels’ feeding ground. There the Buddha … said:

> Pali: Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā rājagahe viharati veḷuvane kalandakanivāpe. Tatra kho bhagavā …pe… etadavoca:

[¶75] “Mendicants, the lifespan of humans is short. We are headed for lives to come. We must do what is skillful, we must practice the spiritual life. No one born is immortal. A long life is a hundred years or a little more.”

> Pali: “Appamidaṁ, bhikkhave, manussānaṁ āyu. Gamanīyo samparāyo, kattabbaṁ kusalaṁ, caritabbaṁ brahmacariyaṁ. Natthi jātassa amaraṇaṁ. Yo, bhikkhave, ciraṁ jīvati, so vassasataṁ appaṁ vā bhiyyo”ti.

[¶76] Then Māra the Wicked went up to the Buddha and addressed him in verse:

> Pali: Atha kho māro pāpimā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ gāthāya ajjhabhāsi:

[¶77] “The days and nights don’t rush by,
and life isn’t cut short.
The life of mortals keeps rolling on,
like a chariot’s rim around the hub.”

> Pali: “Nāccayanti ahorattā,
Jīvitaṁ nūparujjhati;
Āyu anupariyāyati maccānaṁ,
Nemīva rathakubbaran”ti.

[¶78] “The days and nights rush by,
and then life is cut short.
The life of mortals wastes away,
like the water in tiny streams.”

> Pali: “Accayanti ahorattā,
jīvitaṁ uparujjhati;
Āyu khīyati maccānaṁ,
kunnadīnaṁva odakan”ti.

[¶79] Then Māra the Wicked, thinking, “The Buddha knows me! The Holy One knows me!” miserable and sad, vanished right there.

> Pali: Atha kho māro pāpimā “jānāti maṁ bhagavā, jānāti maṁ sugato”ti dukkhī dummano tatthevantaradhāyīti.

[¶80] > Pali: Paṭhamo vaggo.

[¶81] > Pali: Tassuddānaṁ

[¶82] > Pali: Tapokammañca nāgo ca,
subhaṁ pāsena te duve;
Sappo supati nandanaṁ,
āyunā apare duveti.

## 18. Rule · SN 4.11–4.20

Source: https://scriptura.si/works/pali-samyutta-nikaya-1/18/ · cite a paragraph as https://scriptura.si/works/pali-samyutta-nikaya-1/18/#p-N

[¶0] SN 4.11 · Boulders

> Pali: SN 4.11 · Pāsāṇasutta

[¶1] At one time the Buddha was staying near Rājagaha, on the Vulture’s Peak Mountain. Now at that time the Buddha was meditating in the open during the dark of night, while a gentle rain drizzled down.

> Pali: Ekaṁ samayaṁ bhagavā rājagahe viharati gijjhakūṭe pabbate. Tena kho pana samayena bhagavā rattandhakāratimisāyaṁ abbhokāse nisinno hoti, devo ca ekamekaṁ phusāyati.

[¶2] Then Māra the Wicked, wanting to make the Buddha feel fear, terror, and goosebumps, approached him, and crushed some large boulders close by him.

> Pali: Atha kho māro pāpimā bhagavato bhayaṁ chambhitattaṁ lomahaṁsaṁ uppādetukāmo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavato avidūre mahante pāsāṇe padālesi.

[¶3] Then the Buddha, knowing that this was Māra the Wicked, addressed him in verse:

> Pali: Atha kho bhagavā “māro ayaṁ pāpimā” iti viditvā māraṁ pāpimantaṁ gāthāya ajjhabhāsi:

[¶4] “Even if you shake
this entire Vulture’s Peak,
the rightly released,
the awakened, are unshaken.”

> Pali: “Sacepi kevalaṁ sabbaṁ,
gijjhakūṭaṁ calessasi;
Neva sammāvimuttānaṁ,
buddhānaṁ atthi iñjitan”ti.

[¶5] Then Māra the Wicked, thinking, “The Buddha knows me! The Holy One knows me!” miserable and sad, vanished right there.

> Pali: Atha kho māro pāpimā “jānāti maṁ bhagavā, jānāti maṁ sugato”ti dukkhī dummano tatthevantaradhāyīti.

[¶6] SN 4.12 · Lion

> Pali: SN 4.12 · Kinnusīhasutta

[¶7] At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. Now, at that time the Buddha was teaching Dhamma, surrounded by a large assembly.

> Pali: Ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena bhagavā mahatiyā parisāya parivuto dhammaṁ deseti.

[¶8] Then Māra thought, “The ascetic Gotama is teaching Dhamma, surrounded by a large assembly. Why don’t I go and pull the wool over their eyes?”

> Pali: Atha kho mārassa pāpimato etadahosi: “ayaṁ kho samaṇo gotamo mahatiyā parisāya parivuto dhammaṁ deseti. Yannūnāhaṁ yena samaṇo gotamo tenupasaṅkameyyaṁ vicakkhukammāyā”ti.

[¶9] Then Māra the Wicked went up to the Buddha and addressed him in verse:

> Pali: Atha kho māro pāpimā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ gāthāya ajjhabhāsi:

[¶10] “Why now do you roar like a lion?
You’re so self-assured in the assembly!
For there is someone who’ll wrestle with you,
so why do you imagine you’re the victor?”

> Pali: “Kinnu sīhova nadasi,
parisāyaṁ visārado;
Paṭimallo hi te atthi,
vijitāvī nu maññasī”ti.

[¶11] “The great heroes they roar,
self-assured in the assemblies.
The Realized One, attained to power,
has crossed over clinging to the world.”

> Pali: “Nadanti ve mahāvīrā,
parisāsu visāradā;
Tathāgatā balappattā,
tiṇṇā loke visattikan”ti.

[¶12] Then Māra the Wicked, thinking, “The Buddha knows me! The Holy One knows me!” miserable and sad, vanished right there.

> Pali: Atha kho māro pāpimā “jānāti maṁ bhagavā, jānāti maṁ sugato”ti dukkhī dummano tatthevantaradhāyīti.

[¶13] SN 4.13 · A Splinter

> Pali: SN 4.13 · Sakalikasutta

[¶14] So I have heard. At one time the Buddha was staying near Rājagaha in the Maddakucchi deer park.

> Pali: Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā rājagahe viharati maddakucchismiṁ migadāye.

[¶15] Now at that time the Buddha’s foot had been cut by a wooden splinter. The Buddha was stricken by harrowing pains; physical feelings that were painful, sharp, severe, acute, unpleasant, and disagreeable. But he endured unbothered, with mindfulness and situational awareness. And then he spread out his outer robe folded in four and laid down in the lion’s posture—on the right side, placing one foot on top of the other—mindful and aware.

> Pali: Tena kho pana samayena bhagavato pādo sakalikāya khato hoti, bhusā sudaṁ bhagavato vedanā vattanti sārīrikā dukkhā tibbā kharā kaṭukā asātā amanāpā. Tā sudaṁ bhagavā sato sampajāno adhivāseti avihaññamāno. Atha kho bhagavā catugguṇaṁ saṅghāṭiṁ paññapetvā dakkhiṇena passena sīhaseyyaṁ kappesi pāde pādaṁ accādhāya sato sampajāno.

[¶16] Then Māra the Wicked went up to the Buddha and addressed him in verse:

> Pali: Atha kho māro pāpimā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ gāthāya ajjhabhāsi:

[¶17] “Are you feeble that you lie down? <j>Or are you drunk on poetry?
Are your goals not amply satisfied?
Alone in a secluded lodging,
why this sleeping, sleepyhead?”

> Pali: “Mandiyā nu kho sesi udāhu kāveyyamatto,
Atthā nu te sampacurā na santi;
Eko vivitte sayanāsanamhi,
Niddāmukho kimidaṁ soppase vā”ti.

[¶18] “I’m not feeble that I lie down, <j>nor am I drunk on poetry.
Having reached the goal, I’m rid of sorrow.
Alone in a secluded lodging,
I lie down full of sympathy for all living creatures.

> Pali: “Na mandiyā sayāmi nāpi kāveyyamatto,
Atthaṁ sameccāhamapetasoko;
Eko vivitte sayanāsanamhi,
Sayāmahaṁ sabbabhūtānukampī.

[¶19] Even those with a dart stuck in the breast,
piercing the heart moment by moment,
are able to get some sleep.
So why not I, whose dart is drawn out?

> Pali: Yesampi sallaṁ urasi paviṭṭhaṁ,
Muhuṁ muhuṁ hadayaṁ vedhamānaṁ;
Tepīdha soppaṁ labhare sasallā,
Tasmā ahaṁ na supe vītasallo.

[¶20] I don’t lie awake tense, nor do I fear to sleep.
The days and nights don’t disturb me,
as I see no decline for myself in the world.
That’s why I lie down full of sympathy for all living creatures.”

> Pali: Jaggaṁ na saṅke napi bhemi sottuṁ,
Rattindivā nānutapanti māmaṁ;
Hāniṁ na passāmi kuhiñci loke,
Tasmā supe sabbabhūtānukampī”ti.

[¶21] Then Māra the Wicked, thinking, “The Buddha knows me! The Holy One knows me!” miserable and sad, vanished right there.

> Pali: Atha kho māro pāpimā “jānāti maṁ bhagavā, jānāti maṁ sugato”ti dukkhī dummano tatthevantaradhāyīti.

[¶22] SN 4.14 · Appropriate

> Pali: SN 4.14 · Patirūpasutta

[¶23] At one time the Buddha was staying in the land of the Kosalans near the brahmin village of Ekasālā.

> Pali: Ekaṁ samayaṁ bhagavā kosalesu viharati ekasālāyaṁ brāhmaṇagāme.

[¶24] Now, at that time the Buddha was teaching Dhamma, surrounded by a large assembly of laypeople.

> Pali: Tena kho pana samayena bhagavā mahatiyā gihiparisāya parivuto dhammaṁ deseti.

[¶25] Then Māra thought, “The ascetic Gotama is teaching Dhamma, surrounded by a large assembly of laypeople. Why don’t I go and pull the wool over their eyes?”

> Pali: Atha kho mārassa pāpimato etadahosi: “ayaṁ kho samaṇo gotamo mahatiyā gihiparisāya parivuto dhammaṁ deseti. Yannūnāhaṁ yena samaṇo gotamo tenupasaṅkameyyaṁ vicakkhukammāyā”ti.

[¶26] Then Māra the Wicked went up to the Buddha and addressed him in verse:

> Pali: Atha kho māro pāpimā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ gāthāya ajjhabhāsi:

[¶27] “It’s not appropriate for you
to instruct others.
As you engage in this,
don’t get caught up in favoring and opposing.”

> Pali: “Netaṁ tava patirūpaṁ,
yadaññamanusāsasi;
Anurodhavirodhesu,
mā sajjittho tadācaran”ti.

[¶28] “The Buddha instructs others
out of compassion for their welfare.
The Realized One is liberated
from favoring and opposing.”

> Pali: “Hitānukampī sambuddho,
yadaññamanusāsati;
Anurodhavirodhehi,
vippamutto tathāgato”ti.

[¶29] Then Māra the Wicked, thinking, “The Buddha knows me! The Holy One knows me!” miserable and sad, vanished right there.

> Pali: Atha kho māro pāpimā “jānāti maṁ bhagavā, jānāti maṁ sugato”ti dukkhī dummano tatthevantaradhāyīti.

[¶30] SN 4.15 · A Mental Snare

> Pali: SN 4.15 · Mānasasutta

[¶31] So I have heard. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.

> Pali: Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme.

[¶32] Then Māra the Wicked went up to the Buddha and addressed him in verse:

> Pali: Atha kho māro pāpimā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ gāthāya ajjhabhāsi:

[¶33] “There’s a mental snare
wandering in midair.
I’ll bind you with it—
you won’t escape me, ascetic!”

> Pali: “Antalikkhacaro pāso,
yvāyaṁ carati mānaso;
Tena taṁ bādhayissāmi,
na me samaṇa mokkhasī”ti.

[¶34] “Sights, sounds, tastes, smells,
and touches so delightful:
desire for these is gone from me.
You’re beaten, terminator!”

> Pali: “Rūpā saddā rasā gandhā,
Phoṭṭhabbā ca manoramā;
Ettha me vigato chando,
Nihato tvamasi antakā”ti.

[¶35] Then Māra the Wicked, thinking, “The Buddha knows me! The Holy One knows me!” miserable and sad, vanished right there.

> Pali: Atha kho māro pāpimā “jānāti maṁ bhagavā, jānāti maṁ sugato”ti dukkhī dummano tatthevantaradhāyīti.

[¶36] SN 4.16 · The Alms Bowls

> Pali: SN 4.16 · Pattasutta

[¶37] At Sāvatthī.

> Pali: Sāvatthinidānaṁ.

[¶38] Now at that time the Buddha was educating, encouraging, firing up, and inspiring the mendicants with a Dhamma talk on the topic of the five grasping aggregates. And those mendicants were paying attention, applying the mind, concentrating wholeheartedly, and actively listening.

> Pali: Tena kho pana samayena bhagavā pañcannaṁ upādānakkhandhānaṁ upādāya bhikkhūnaṁ dhammiyā kathāya sandasseti samādapeti samuttejeti sampahaṁseti. Te ca bhikkhū aṭṭhiṁ katvā manasi katvā sabbacetasā samannāharitvā ohitasotā dhammaṁ suṇanti.

[¶39] Then Māra thought, “This ascetic Gotama is educating, encouraging, firing up, and inspiring the mendicants with a Dhamma talk on the topic of the five grasping aggregates. And the mendicants are paying attention, applying the mind, concentrating wholeheartedly, and actively listening. Why don’t I go and pull the wool over their eyes?”

> Pali: Atha kho mārassa pāpimato etadahosi: “ayaṁ kho samaṇo gotamo pañcannaṁ upādānakkhandhānaṁ upādāya bhikkhūnaṁ dhammiyā kathāya sandasseti samādapeti samuttejeti sampahaṁseti. Te ca bhikkhū aṭṭhiṁ katvā manasi katvā sabbacetasā samannāharitvā ohitasotā dhammaṁ suṇanti. Yannūnāhaṁ yena samaṇo gotamo tenupasaṅkameyyaṁ vicakkhukammāyā”ti.

[¶40] At that time several alms bowls were placed in the open air. Then Māra the Wicked manifested in the form of an ox and approached those bowls.

> Pali: Tena kho pana samayena sambahulā pattā abbhokāse nikkhittā honti. Atha kho māro pāpimā balībaddavaṇṇaṁ abhinimminitvā yena te pattā tenupasaṅkami.

[¶41] One of the mendicants said to another, “Mendicant, mendicant, that ox will break the bowls.”

> Pali: Atha kho aññataro bhikkhu aññataraṁ bhikkhuṁ etadavoca: “bhikkhu bhikkhu, eso balībaddo patte bhindeyyā”ti.

[¶42] When this was said, the Buddha said to that mendicant, “Mendicant, that’s no ox. That’s Māra the Wicked come to pull the wool over your eyes!”

> Pali: Evaṁ vutte, bhagavā taṁ bhikkhuṁ etadavoca: “na so, bhikkhu, balībaddo. Māro eso pāpimā tumhākaṁ vicakkhukammāya āgato”ti.

[¶43] Then the Buddha, knowing that this was Māra the Wicked, addressed him in verse:

> Pali: Atha kho bhagavā “māro ayaṁ pāpimā” iti viditvā māraṁ pāpimantaṁ gāthāya ajjhabhāsi:

[¶44] “Form, what is felt, and perception,
consciousness, and what is chosen:
‘I am not this’ and ‘this is not mine’;
that’s how they become free of desire for them.

> Pali: “Rūpaṁ vedayitaṁ saññā,
viññāṇaṁ yañca saṅkhataṁ;
Nesohamasmi netaṁ me,
evaṁ tattha virajjati.

[¶45] When you’re detached, secure,
all fetters transcended,
though Māra and his army chase everywhere
they never find you.”

> Pali: Evaṁ virattaṁ khemattaṁ,
sabbasaṁyojanātigaṁ;
Anvesaṁ sabbaṭṭhānesu,
mārasenāpi nājjhagā”ti.

[¶46] Then Māra … vanished right there.

> Pali: Atha kho māro pāpimā …pe… tatthevantaradhāyīti.

[¶47] SN 4.17 · The Six Fields of Contact

> Pali: SN 4.17 · Chaphassāyatanasutta

[¶48] At one time the Buddha was staying near Vesālī, at the Great Wood, in the hall with the peaked roof.

> Pali: Ekaṁ samayaṁ bhagavā vesāliyaṁ viharati mahāvane kūṭāgārasālāyaṁ.

[¶49] Now at that time the Buddha was educating, encouraging, firing up, and inspiring the mendicants with a Dhamma talk on the topic of the six fields of contact. And those mendicants were paying attention, applying the mind, concentrating wholeheartedly, and actively listening.

> Pali: Tena kho pana samayena bhagavā channaṁ phassāyatanānaṁ upādāya bhikkhūnaṁ dhammiyā kathāya sandasseti samādapeti samuttejeti sampahaṁseti. Te ca bhikkhū aṭṭhiṁ katvā manasi katvā sabbacetasā samannāharitvā ohitasotā dhammaṁ suṇanti.

[¶50] Then Māra thought, “This ascetic Gotama is educating, encouraging, firing up, and inspiring the mendicants with a Dhamma talk on the topic of the six fields of contact. And those mendicants are paying attention, applying the mind, concentrating wholeheartedly, and actively listening. Why don’t I go and pull the wool over their eyes?”

> Pali: Atha kho mārassa pāpimato etadahosi: “ayaṁ kho samaṇo gotamo channaṁ phassāyatanānaṁ upādāya bhikkhūnaṁ dhammiyā kathāya sandasseti samādapeti samuttejeti sappahaṁseti. Te ca bhikkhū aṭṭhiṁ katvā manasi katvā sabbacetasā samannāharitvā ohitasotā dhammaṁ suṇanti. Yannūnāhaṁ yena samaṇo gotamo tenupasaṅkameyyaṁ vicakkhukammāyā”ti.

[¶51] Then Māra the Wicked went up to the Buddha and made a terrifyingly loud noise close by him. It seemed as if the earth were shattering, so that one of the mendicants said to another, “Mendicant, mendicant, it seems like the earth is shattering!”

> Pali: Atha kho māro pāpimā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavato avidūre mahantaṁ bhayabheravaṁ saddamakāsi, apissudaṁ pathavī maññe undrīyati. Atha kho aññataro bhikkhu aññataraṁ bhikkhuṁ etadavoca: “bhikkhu bhikkhu, esā pathavī maññe undrīyatī”ti.

[¶52] When this was said, the Buddha said to that mendicant, “Mendicant, that’s not the earth shattering. That’s Māra the Wicked come to pull the wool over your eyes!”

> Pali: Evaṁ vutte, bhagavā taṁ bhikkhuṁ etadavoca: “nesā, bhikkhu, pathavī undrīyati. Māro eso pāpimā tumhākaṁ vicakkhukammāya āgato”ti.

[¶53] Then the Buddha, knowing that this was Māra the Wicked, addressed him in verse:

> Pali: Atha kho bhagavā “māro ayaṁ pāpimā” iti viditvā māraṁ pāpimantaṁ gāthāya ajjhabhāsi:

[¶54] “Sights, sounds, tastes, smells,
touches, and ideas, the lot of them—
this is the terrible bait
that the world’s infatuated by.

> Pali: “Rūpā saddā rasā gandhā,
phassā dhammā ca kevalā;
Etaṁ lokāmisaṁ ghoraṁ,
ettha loko vimucchito.

[¶55] But a mindful disciple of the Buddha
has transcended all that.
Having slipped free of Māra’s dominion,
they dazzle like the sun.”

> Pali: Etañca samatikkamma,
sato buddhassa sāvako;
Māradheyyaṁ atikkamma,
ādiccova virocatī”ti.

[¶56] Then Māra … vanished right there.

> Pali: Atha kho māro pāpimā …pe… tatthevantaradhāyīti.

[¶57] SN 4.18 · Alms Food

> Pali: SN 4.18 · Piṇḍasutta

[¶58] At one time the Buddha was staying in the land of the Magadhans near the brahmin village of Pañcasālā.

> Pali: Ekaṁ samayaṁ bhagavā magadhesu viharati pañcasālāyaṁ brāhmaṇagāme.

[¶59] Now at that time in Pañcasālā the young maidens were occupied with guests. Then the Buddha robed up in the morning and, taking his bowl and robe, entered Pañcasālā for alms.

> Pali: Tena kho pana samayena pañcasālāyaṁ brāhmaṇagāme kumārikānaṁ pāhunakāni bhavanti. Atha kho bhagavā pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya pañcasālaṁ brāhmaṇagāmaṁ piṇḍāya pāvisi.

[¶60] Now at that time Māra had possessed the brahmins and householders of Pañcasālā, so that they thought, “Don’t let the ascetic Gotama get any alms!”

> Pali: Tena kho pana samayena pañcasāleyyakā brāhmaṇagahapatikā mārena pāpimatā anvāviṭṭhā bhavanti: “mā samaṇo gotamo piṇḍamalatthā”ti.

[¶61] Then the Buddha left the village with his bowl as clean-washed as it was when he entered for alms.

> Pali: Atha kho bhagavā yathādhotena pattena pañcasālaṁ brāhmaṇagāmaṁ piṇḍāya pāvisi tathādhotena pattena paṭikkami.

[¶62] Then Māra the Wicked went up to the Buddha and said to him, “Well, ascetic, did you get any alms?”

> Pali: Atha kho māro pāpimā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ etadavoca: “api tvaṁ, samaṇa, piṇḍamalatthā”ti?

[¶63] “Wicked One, did you make sure I didn’t get any alms?”

> Pali: “Tathā nu tvaṁ, pāpima, akāsi yathāhaṁ piṇḍaṁ na labheyyan”ti.

[¶64] “Well then, sir, let the Buddha enter Pañcasālā a second time for alms. I’ll make sure you get alms.”

> Pali: “Tena hi, bhante, bhagavā dutiyampi pañcasālaṁ brāhmaṇagāmaṁ piṇḍāya pavisatu. Tathāhaṁ karissāmi yathā bhagavā piṇḍaṁ lacchatī”ti.

[¶65] “Māra has produced wickedness
in attacking the Realized One.
Wicked One, do you imagine that
your wickedness won’t bear fruit?

> Pali: “Apuññaṁ pasavi māro,
āsajja naṁ tathāgataṁ;
Kiṁ nu maññasi pāpima,
na me pāpaṁ vipaccati.

[¶66] Let us live so very happily,
we who have nothing.
We shall feed on rapture,
like the gods of sublime luminosity.”

> Pali: Susukhaṁ vata jīvāma,
yesaṁ no natthi kiñcanaṁ;
Pītibhakkhā bhavissāma,
devā ābhassarā yathā”ti.

[¶67] Then Māra the Wicked, thinking, “The Buddha knows me! The Holy One knows me!” miserable and sad, vanished right there.

> Pali: Atha kho māro pāpimā “jānāti maṁ bhagavā, jānāti maṁ sugato”ti dukkhī dummano tatthevantaradhāyīti.

[¶68] SN 4.19 · A Farmer

> Pali: SN 4.19 · Kassakasutta

[¶69] At Sāvatthī.

> Pali: Sāvatthinidānaṁ.

[¶70] Now at that time the Buddha was educating, encouraging, firing up, and inspiring the mendicants with a Dhamma talk about extinguishment. And those mendicants were paying attention, applying the mind, concentrating wholeheartedly, and actively listening.

> Pali: Tena kho pana samayena bhagavā bhikkhūnaṁ nibbānapaṭisaṁyuttāya dhammiyā kathāya sandasseti samādapeti samuttejeti sampahaṁseti. Te ca bhikkhū aṭṭhiṁ katvā manasi katvā sabbacetasā samannāharitvā ohitasotā dhammaṁ suṇanti.

[¶71] Then Māra thought, “The ascetic Gotama is giving a Dhamma talk about extinguishment … and the mendicants are listening well. Why don’t I go and pull the wool over their eyes?”

> Pali: Atha kho mārassa pāpimato etadahosi: “ayaṁ kho samaṇo gotamo bhikkhūnaṁ nibbānapaṭisaṁyuttāya dhammiyā kathāya …pe… yannūnāhaṁ yena samaṇo gotamo tenupasaṅkameyyaṁ vicakkhukammāyā”ti.

[¶72] Then Māra the Wicked manifested in the form of a farmer carrying a large plough on his shoulder. He held a long goad, his hair was messy, he was clad in sunn hemp, and his feet were muddy. He went up to the Buddha and said to him, “So, ascetic, did you happen to see any oxen?”

> Pali: Atha kho māro pāpimā kassakavaṇṇaṁ abhinimminitvā mahantaṁ naṅgalaṁ khandhe karitvā dīghapācanayaṭṭhiṁ gahetvā haṭahaṭakeso sāṇasāṭinivattho kaddamamakkhitehi pādehi yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ etadavoca: “api, samaṇa, balībadde addasā”ti?

[¶73] “But what have you to do with oxen, Wicked One?”

> Pali: “Kiṁ pana, pāpima, te balībaddehī”ti?

[¶74] “Mine alone, ascetic, is the eye, mine are sights, mine is the field of eye contact consciousness. Where can you escape me, ascetic? Mine alone is the ear … nose … tongue … body … mind, mine are ideas, mine is the field of mind contact consciousness. Where can you escape me, ascetic?”

> Pali: “Mameva, samaṇa, cakkhu, mama rūpā, mama cakkhusamphassaviññāṇāyatanaṁ. Kuhiṁ me, samaṇa, gantvā mokkhasi? Mameva, samaṇa, sotaṁ, mama saddā …pe… mameva, samaṇa, ghānaṁ, mama gandhā; mameva, samaṇa, jivhā, mama rasā; mameva, samaṇa, kāyo, mama phoṭṭhabbā; mameva, samaṇa, mano, mama dhammā, mama manosamphassaviññāṇāyatanaṁ. Kuhiṁ me, samaṇa, gantvā mokkhasī”ti?

[¶75] “Yours alone, Wicked One, is the eye, yours are sights, yours is the field of eye contact consciousness. Where there is no eye, no sights, no eye contact consciousness—you have no place there, Wicked One! Yours alone is the ear … nose … tongue … body … mind, yours are ideas, yours is the field of mind contact consciousness. Where there is no mind, no ideas, no mind contact consciousness—you have no place there, Wicked One!”

> Pali: “Taveva, pāpima, cakkhu, tava rūpā, tava cakkhusamphassaviññāṇāyatanaṁ. Yattha ca kho, pāpima, natthi cakkhu, natthi rūpā, natthi cakkhusamphassaviññāṇāyatanaṁ, agati tava tattha, pāpima. Taveva, pāpima, sotaṁ, tava saddā, tava sotasamphassaviññāṇāyatanaṁ. Yattha ca kho, pāpima, natthi sotaṁ, natthi saddā, natthi sotasamphassaviññāṇāyatanaṁ, agati tava tattha, pāpima. Taveva, pāpima, ghānaṁ, tava gandhā, tava ghānasamphassaviññāṇāyatanaṁ. Yattha ca kho, pāpima, natthi ghānaṁ, natthi gandhā, natthi ghānasamphassaviññāṇāyatanaṁ, agati tava tattha, pāpima. Taveva, pāpima, jivhā, tava rasā, tava jivhāsamphassaviññāṇāyatanaṁ …pe… taveva, pāpima, kāyo, tava phoṭṭhabbā, tava kāyasamphassaviññāṇāyatanaṁ …pe… taveva, pāpima, mano, tava dhammā, tava manosamphassaviññāṇāyatanaṁ. Yattha ca kho, pāpima, natthi mano, natthi dhammā, natthi manosamphassaviññāṇāyatanaṁ, agati tava tattha, pāpimā”ti.

[¶76] “The things they call ‘mine’,
and those who say ‘it’s mine’:
if your mind remains there,
you won’t escape me, ascetic!”

> Pali: “Yaṁ vadanti mama yidanti,
ye vadanti mamanti ca;
Ettha ce te mano atthi,
na me samaṇa mokkhasī”ti.

[¶77] “The things they speak of aren’t mine;
I’m not someone who speaks like that.
So know this, Wicked One:
you won’t even see the path I take.”

> Pali: “Yaṁ vadanti na taṁ mayhaṁ,
ye vadanti na te ahaṁ;
Evaṁ pāpima jānāhi,
na me maggampi dakkhasī”ti.

[¶78] Then Māra … vanished right there.

> Pali: Atha kho māro pāpimā …pe… tatthevantaradhāyīti.

[¶79] SN 4.20 · Ruling

> Pali: SN 4.20 · Rajjasutta

[¶80] At one time the Buddha was staying in the land of the Kosalans, in a wilderness hut on the slopes of the Himalayas.

> Pali: Ekaṁ samayaṁ bhagavā kosalesu viharati himavantapadese araññakuṭikāyaṁ.

[¶81] Then as he was in private retreat this thought came to his mind, “I wonder if it’s possible to rule legitimately, without killing or having someone kill for you; without conquering or having someone conquer for you; without sorrowing or causing sorrow?”

> Pali: Atha kho bhagavato rahogatassa paṭisallīnassa evaṁ cetaso parivitakko udapādi: “sakkā nu kho rajjaṁ kāretuṁ ahanaṁ aghātayaṁ ajinaṁ ajāpayaṁ asocaṁ asocāpayaṁ dhammenā”ti?

[¶82] And then Māra the Wicked, knowing the Buddha’s train of thought, went up to him and said, “Rule, Blessed One! Rule, Holy One! Rule legitimately, without killing or having someone kill for you; without conquering or having someone conquer for you; without sorrowing or causing sorrow!”

> Pali: Atha kho māro pāpimā bhagavato cetasā cetoparivitakkamaññāya yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ etadavoca: “kāretu, bhante, bhagavā rajjaṁ, kāretu, sugato, rajjaṁ ahanaṁ aghātayaṁ ajinaṁ ajāpayaṁ asocaṁ asocāpayaṁ dhammenā”ti.

[¶83] “But what do you see, Wicked One, that you say this to me?”

> Pali: “Kiṁ pana me tvaṁ, pāpima, passasi yaṁ maṁ tvaṁ evaṁ vadesi: ‘kāretu, bhante, bhagavā rajjaṁ, kāretu sugato, rajjaṁ ahanaṁ aghātayaṁ ajinaṁ ajāpayaṁ asocaṁ asocāpayaṁ dhammenā’”ti?

[¶84] “The Blessed One, sir, has developed and cultivated the four bases for psychic power, made them a vehicle and a basis, kept them up, consolidated them, and properly implemented them. If he wished, the Blessed One need only determine that the Himalaya, king of mountains, was gold, and it would turn into gold.”

> Pali: “Bhagavatā kho, bhante, cattāro iddhipādā bhāvitā bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā. Ākaṅkhamāno ca, bhante, bhagavā himavantaṁ pabbatarājaṁ suvaṇṇaṁ tveva adhimucceyya suvaṇṇañca panassā”ti.

[¶85] “Take a golden mountain,
entirely of native gold, and double it—
it’s still not enough for one!
Knowing this, live a moral life.

> Pali: “Pabbatassa suvaṇṇassa,
jātarūpassa kevalo;
Dvittāva nālamekassa,
iti vidvā samañcare.

[¶86] When a personage has seen where suffering comes from
how could they incline toward sensual pleasures?
Realizing that attachment is a chain in the world,
a personage would train to remove it.”

> Pali: Yo dukkhamaddakkhi yatonidānaṁ,
Kāmesu so jantu kathaṁ nameyya;
Upadhiṁ viditvā saṅgoti loke,
Tasseva jantu vinayāya sikkhe”ti.

[¶87] Then Māra the Wicked, thinking, “The Buddha knows me! The Holy One knows me!” miserable and sad, vanished right there.

> Pali: Atha kho māro pāpimā “jānāti maṁ bhagavā, jānāti maṁ sugato”ti dukkhī dummano tatthevantaradhāyīti.

[¶88] > Pali: Dutiyo vaggo.

[¶89] > Pali: Tassuddānaṁ

[¶90] > Pali: Pāsāṇo sīho sakalikaṁ,
Patirūpañca mānasaṁ;
Pattaṁ āyatanaṁ piṇḍaṁ,
Kassakaṁ rajjena te dasāti.

## 19. Māra · SN 4.21–4.25

Source: https://scriptura.si/works/pali-samyutta-nikaya-1/19/ · cite a paragraph as https://scriptura.si/works/pali-samyutta-nikaya-1/19/#p-N

[¶0] SN 4.21 · Several

> Pali: SN 4.21 · Sambahulasutta

[¶1] So I have heard. At one time the Buddha was staying in the land of the Sakyans near Silāvatī.

> Pali: Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā sakkesu viharati silāvatiyaṁ.

[¶2] Now at that time several mendicants were meditating not far from the Buddha, diligent, keen, and resolute.

> Pali: Tena kho pana samayena sambahulā bhikkhū bhagavato avidūre appamattā ātāpino pahitattā viharanti.

[¶3] Then Māra the Wicked manifested in the form of a brahmin with a large matted dreadlock, wearing an antelope hide. He was old, bent double, wheezing, and held a staff made of cluster fig tree wood. He went up to those mendicants and said, “You’ve gone forth while young, reverends. With pristine black hair, you’re blessed with youth, in the prime of life, and you’ve never flirted with sensual pleasures. Enjoy human sensual pleasures. Don’t give up what is apparent in the present to chase after what takes effect over time.”

> Pali: Atha kho māro pāpimā brāhmaṇavaṇṇaṁ abhinimminitvā mahantena jaṭaṇḍuvena ajinakkhipanivattho jiṇṇo gopānasivaṅko ghurughurupassāsī udumbaradaṇḍaṁ gahetvā yena te bhikkhū tenupasaṅkami; upasaṅkamitvā te bhikkhū etadavoca: “daharā bhavanto pabbajitā susū kāḷakesā bhadrena yobbanena samannāgatā paṭhamena vayasā anikkīḷitāvino kāmesu. Bhuñjantu bhavanto mānusake kāme. Mā sandiṭṭhikaṁ hitvā kālikaṁ anudhāvitthā”ti.

[¶4] “Brahmin, that’s not what we’re doing. We’re giving up what takes effect over time to chase after what is apparent in the present. For the Buddha says that sensual pleasures take effect over time; they give much suffering and distress, and they are all the more full of drawbacks. But this teaching is apparent in the present life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves.”

> Pali: “Na kho mayaṁ, brāhmaṇa, sandiṭṭhikaṁ hitvā kālikaṁ anudhāvāma. Kālikañca kho mayaṁ, brāhmaṇa, hitvā sandiṭṭhikaṁ anudhāvāma. Kālikā hi, brāhmaṇa, kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo. Sandiṭṭhiko ayaṁ dhammo akāliko ehipassiko opaneyyiko paccattaṁ veditabbo viññūhī”ti.

[¶5] When they had spoken, Māra the Wicked shook his head, waggled his tongue, raised his eyebrows until his brow puckered in three furrows, and left leaning on his staff.

> Pali: Evaṁ vutte, māro pāpimā sīsaṁ okampetvā jivhaṁ nillāletvā tivisākhaṁ nalāṭe nalāṭikaṁ vuṭṭhāpetvā daṇḍamolubbha pakkāmi.

[¶6] Then those mendicants went up to the Buddha, bowed, sat down to one side, and told him what had happened. The Buddha said, “Mendicants, that was no brahmin. That was Māra the Wicked who came to pull the wool over your eyes!”

> Pali: Atha kho te bhikkhū yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinnā kho te bhikkhū bhagavantaṁ etadavocuṁ: “idha mayaṁ, bhante, bhagavato avidūre appamattā ātāpino pahitattā viharāma. Atha kho, bhante, aññataro brāhmaṇo mahantena jaṭaṇḍuvena ajinakkhipanivattho jiṇṇo gopānasivaṅko ghurughurupassāsī udumbaradaṇḍaṁ gahetvā yena mayaṁ tenupasaṅkami; upasaṅkamitvā amhe etadavoca: ‘daharā bhavanto pabbajitā susū kāḷakesā bhadrena yobbanena samannāgatā paṭhamena vayasā anikkīḷitāvino kāmesu. Bhuñjantu bhavanto mānusake kāme. Mā sandiṭṭhikaṁ hitvā kālikaṁ anudhāvitthā’ti. Evaṁ vutte, mayaṁ, bhante, taṁ brāhmaṇaṁ etadavocumha: ‘na kho mayaṁ, brāhmaṇa, sandiṭṭhikaṁ hitvā kālikaṁ anudhāvāma. Kālikañca kho mayaṁ, brāhmaṇa, hitvā sandiṭṭhikaṁ anudhāvāma. Kālikā hi, brāhmaṇa, kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo. Sandiṭṭhiko ayaṁ dhammo akāliko ehipassiko opaneyyiko paccattaṁ veditabbo viññūhī’ti. Evaṁ vutte, bhante, so brāhmaṇo sīsaṁ okampetvā jivhaṁ nillāletvā tivisākhaṁ nalāṭe nalāṭikaṁ vuṭṭhāpetvā daṇḍamolubbha pakkanto”ti. “Neso, bhikkhave, brāhmaṇo. Māro eso pāpimā tumhākaṁ vicakkhukammāya āgato”ti.

[¶7] Then, understanding this matter, on that occasion the Buddha spoke this verse:

> Pali: Atha kho bhagavā etamatthaṁ viditvā tāyaṁ velāyaṁ imaṁ gāthaṁ abhāsi:

[¶8] “When a personage has seen where suffering comes from
how could they incline toward sensual pleasures?
Realizing that attachment is a chain in the world,
a personage would train to remove it.”

> Pali: “Yo dukkhamaddakkhi yatonidānaṁ,
Kāmesu so jantu kathaṁ nameyya;
Upadhiṁ viditvā saṅgoti loke,
Tasseva jantu vinayāya sikkhe”ti.

[¶9] SN 4.22 · With Samiddhi

> Pali: SN 4.22 · Samiddhisutta

[¶10] At one time the Buddha was staying in the land of the Sakyans near Silāvatī.

> Pali: Ekaṁ samayaṁ bhagavā sakkesu viharati silāvatiyaṁ.

[¶11] Now at that time Venerable Samiddhi was meditating not far from the Buddha, diligent, keen, and resolute. Then as Venerable Samiddhi was in private retreat this thought came to his mind, “I’m so fortunate, so very fortunate, to have a teacher who is a perfected one, a fully awakened Buddha! I’m so fortunate, so very fortunate, to have gone forth in a teaching and training so well explained! I’m so fortunate, so very fortunate, to have spiritual companions who are ethical and of good character.”

> Pali: Tena kho pana samayena āyasmā samiddhi bhagavato avidūre appamatto ātāpī pahitatto viharati. Atha kho āyasmato samiddhissa rahogatassa paṭisallīnassa evaṁ cetaso parivitakko udapādi: “lābhā vata me, suladdhaṁ vata me, yassa me satthā arahaṁ sammāsambuddho. Lābhā vata me, suladdhaṁ vata me, yvāhaṁ evaṁ svākkhāte dhammavinaye pabbajito. Lābhā vata me, suladdhaṁ vata me, yassa me sabrahmacārino sīlavanto kalyāṇadhammā”ti.

[¶12] And then Māra the Wicked, knowing Samiddhi’s train of thought, went up to him and made a terrifyingly loud noise close by him. It seemed as if the earth was shattering.

> Pali: Atha kho māro pāpimā āyasmato samiddhissa cetasā cetoparivitakkamaññāya yenāyasmā samiddhi tenupasaṅkami; upasaṅkamitvā āyasmato samiddhissa avidūre mahantaṁ bhayabheravaṁ saddamakāsi, apissudaṁ pathavī maññe undrīyati.

[¶13] Then Samiddhi went up to the Buddha, bowed, sat down to one side, and told him what had happened. The Buddha said, “Samiddhi, that’s not the earth shattering. That’s Māra the Wicked come to pull the wool over your eyes! Go back to that same place, Samiddhi, and meditate, diligent, keen, and resolute.”

> Pali: Atha kho āyasmā samiddhi yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno āyasmā samiddhi bhagavantaṁ etadavoca: “idhāhaṁ, bhante, bhagavato avidūre appamatto ātāpī pahitatto viharāmi. Tassa mayhaṁ, bhante, rahogatassa paṭisallīnassa evaṁ cetaso parivitakko udapādi: ‘lābhā vata me, suladdhaṁ vata me, yassa me satthā arahaṁ sammāsambuddho. Lābhā vata me, suladdhaṁ vata me, yvāhaṁ evaṁ svākkhāte dhammavinaye pabbajito. Lābhā vata me, suladdhaṁ vata me, yassa me sabrahmacārino sīlavanto kalyāṇadhammā’ti. Tassa mayhaṁ, bhante, avidūre mahābhayabheravasaddo ahosi, apissudaṁ pathavī maññe undrīyatī”ti. “Nesā, samiddhi, pathavī undrīyati. Māro eso pāpimā tuyhaṁ vicakkhukammāya āgato. Gaccha tvaṁ, samiddhi, tattheva appamatto ātāpī pahitatto viharāhī”ti.

[¶14] “Yes, sir,” replied Samiddhi. He rose from his seat, bowed, and respectfully circled the Buddha, keeping him on his right, before leaving.

> Pali: “Evaṁ, bhante”ti kho āyasmā samiddhi bhagavato paṭissutvā uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā pakkāmi.

[¶15] And for a second time Samiddhi was meditating in that same place, diligent, ardent, and resolute. And for a second time he had the same thought … and Māra made an earth-shattering noise.

> Pali: Dutiyampi kho āyasmā samiddhi tattheva appamatto ātāpī pahitatto vihāsi. Dutiyampi kho āyasmato samiddhissa rahogatassa paṭisallīnassa …pe… dutiyampi kho māro pāpimā āyasmato samiddhissa cetasā cetoparivitakkamaññāya …pe… apissudaṁ pathavī maññe undrīyati.

[¶16] Then Samiddhi addressed Māra the Wicked in verse:

> Pali: Atha kho āyasmā samiddhi māraṁ pāpimantaṁ gāthāya ajjhabhāsi:

[¶17] “I went forth out of faith
from the lay life to homelessness.
My mindfulness and wisdom are mature,
my mind is serene in immersion.
Make whatever illusions you want,
it won’t bother me.”

> Pali: “Saddhāyāhaṁ pabbajito,
agārasmā anagāriyaṁ;
Sati paññā ca me buddhā,
cittañca susamāhitaṁ;
Kāmaṁ karassu rūpāni,
neva maṁ byādhayissasī”ti.

[¶18] Then Māra the Wicked, thinking, “The mendicant Samiddhi knows me!” miserable and sad, vanished right there.

> Pali: Atha kho māro pāpimā “jānāti maṁ samiddhi bhikkhū”ti dukkhī dummano tatthevantaradhāyīti.

[¶19] SN 4.23 · With Godhika

> Pali: SN 4.23 · Godhikasutta

[¶20] So I have heard. At one time the Buddha was staying near Rājagaha in the Bamboo Grove, the squirrels’ feeding ground.

> Pali: Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā rājagahe viharati veḷuvane kalandakanivāpe.

[¶21] Now at that time Venerable Godhika was staying on the slopes of Isigili at the Black Rock. Then Venerable Godhika, meditating diligent, keen, and resolute, experienced temporary freedom of heart. But then he fell away from that temporary freedom of heart. For a second … third … fourth … fifth … sixth time Godhika experienced temporary freedom of heart. But for a sixth time he fell away from it. For a seventh time Godhika, meditating diligent, keen, and resolute, experienced temporary freedom of heart.

> Pali: Tena kho pana samayena āyasmā godhiko isigilipasse viharati kāḷasilāyaṁ. Atha kho āyasmā godhiko appamatto ātāpī pahitatto viharanto sāmayikaṁ cetovimuttiṁ phusi. Atha kho āyasmā godhiko tamhā sāmayikāya cetovimuttiyā parihāyi. Dutiyampi kho āyasmā godhiko appamatto ātāpī pahitatto viharanto sāmayikaṁ cetovimuttiṁ phusi. Dutiyampi kho āyasmā godhiko tamhā sāmayikāya cetovimuttiyā parihāyi. Tatiyampi kho āyasmā godhiko appamatto ātāpī pahitatto viharanto sāmayikaṁ cetovimuttiṁ phusi. Tatiyampi kho āyasmā godhiko tamhā …pe… parihāyi. Catutthampi kho āyasmā godhiko appamatto …pe… vimuttiṁ phusi. Catutthampi kho āyasmā godhiko tamhā …pe… parihāyi. Pañcamampi kho āyasmā godhiko …pe… cetovimuttiṁ phusi. Pañcamampi kho āyasmā …pe… vimuttiyā parihāyi. Chaṭṭhampi kho āyasmā godhiko appamatto ātāpī pahitatto viharanto sāmayikaṁ cetovimuttiṁ phusi. Chaṭṭhampi kho āyasmā godhiko tamhā sāmayikāya cetovimuttiyā parihāyi. Sattamampi kho āyasmā godhiko appamatto ātāpī pahitatto viharanto sāmayikaṁ cetovimuttiṁ phusi.

[¶22] Then he thought, “I’ve fallen away from this temporary freedom of heart no less than six times. Why don’t I commit suicide?”

> Pali: Atha kho āyasmato godhikassa etadahosi: “yāva chaṭṭhaṁ khvāhaṁ sāmayikāya cetovimuttiyā parihīno. Yannūnāhaṁ satthaṁ āhareyyan”ti.

[¶23] And then Māra the Wicked, knowing Godhika’s train of thought, went up to the Buddha and addressed him in verse:

> Pali: Atha kho māro pāpimā āyasmato godhikassa cetasā cetoparivitakkamaññāya yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ gāthāhi ajjhabhāsi:

[¶24] “O great hero, O greatly wise!
Shining with power and glory.
You’ve gone beyond all enmities and fears,
I bow to your feet, O Clear-eyed One!

> Pali: “Mahāvīra mahāpañña,
iddhiyā yasasā jala;
Sabbaverabhayātīta,
pāde vandāmi cakkhuma.

[¶25] Great hero, master of death,
your disciple longs for death,
he’s planning for it.
Stop him, O light-bringer!

> Pali: Sāvako te mahāvīra,
maraṇaṁ maraṇābhibhū;
Ākaṅkhati cetayati,
taṁ nisedha jutindhara.

[¶26] For Blessed One, renowned among men,
your disciple who loves your teaching,
a trainee who hasn’t achieved their heart’s desire—
how can they kill themselves?”

> Pali: Kathañhi bhagavā tuyhaṁ,
Sāvako sāsane rato;
Appattamānaso sekkho,
Kālaṁ kayirā janesutā”ti.

[¶27] Now at that time Venerable Godhika had already committed suicide.

> Pali: Tena kho pana samayena āyasmatā godhikena satthaṁ āharitaṁ hoti.

[¶28] Then the Buddha, knowing that this was Māra the Wicked, addressed him in verse:

> Pali: Atha kho bhagavā “māro ayaṁ pāpimā” iti viditvā māraṁ pāpimantaṁ gāthāya ajjhabhāsi:

[¶29] “This is how the attentive act,
for they don’t long for life.
Having plucked out craving, root and all,
Godhika is quenched.”

> Pali: “Evañhi dhīrā kubbanti,
nāvakaṅkhanti jīvitaṁ;
Samūlaṁ taṇhamabbuyha,
godhiko parinibbuto”ti.

[¶30] Then the Buddha said to the mendicants, “Come, mendicants, let’s go to the Black Rock on the slopes of Isigili where Godhika, who came from a good family, committed suicide.”

> Pali: Atha kho bhagavā bhikkhū āmantesi: “āyāma, bhikkhave, yena isigilipassaṁ kāḷasilā tenupasaṅkamissāma yattha godhikena kulaputtena satthaṁ āharitan”ti.

[¶31] “Yes, sir,” they replied.

> Pali: “Evaṁ, bhante”ti kho te bhikkhū bhagavato paccassosuṁ.

[¶32] Then the Buddha together with several mendicants went to the Black Rock on the slopes of Isigili. The Buddha saw Godhika off in the distance on his cot, lying with aggregates cast off.

> Pali: Atha kho bhagavā sambahulehi bhikkhūhi saddhiṁ yena isigilipassaṁ kāḷasilā tenupasaṅkami. Addasā kho bhagavā āyasmantaṁ godhikaṁ dūratova mañcake vivattakkhandhaṁ semānaṁ.

[¶33] Now at that time a cloud of black smoke was moving east, west, north, south, above, below, and in-between.

> Pali: Tena kho pana samayena dhūmāyitattaṁ timirāyitattaṁ gacchateva purimaṁ disaṁ, gacchati pacchimaṁ disaṁ, gacchati uttaraṁ disaṁ, gacchati dakkhiṇaṁ disaṁ, gacchati uddhaṁ, gacchati adho, gacchati anudisaṁ.

[¶34] Then the Buddha said to the mendicants,

> Pali: Atha kho bhagavā bhikkhū āmantesi:

[¶35] “Mendicants, do you see that cloud of black smoke moving east, west, north, south, above, below, and in-between?”

> Pali: “passatha no tumhe, bhikkhave, etaṁ dhūmāyitattaṁ timirāyitattaṁ gacchateva purimaṁ disaṁ, gacchati pacchimaṁ disaṁ, gacchati uttaraṁ disaṁ, gacchati dakkhiṇaṁ disaṁ, gacchati uddhaṁ, gacchati adho, gacchati anudisan”ti?

[¶36] “Yes, sir.”

> Pali: “Evaṁ, bhante”.

[¶37] “That’s Māra the Wicked searching for Godhika’s consciousness, wondering: ‘Where is Godhika’s consciousness established?’ But since his consciousness is not established, Godhika is quenched.”

> Pali: “Eso kho, bhikkhave, māro pāpimā godhikassa kulaputtassa viññāṇaṁ samanvesati: ‘kattha godhikassa kulaputtassa viññāṇaṁ patiṭṭhitan’ti? Appatiṭṭhitena ca, bhikkhave, viññāṇena godhiko kulaputto parinibbuto”ti.

[¶38] Then Māra, carrying his arched harp made from the pale timber of wood-apple, went up to the Buddha and addressed him in verse:

> Pali: Atha kho māro pāpimā beluvapaṇḍuvīṇaṁ ādāya yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ gāthāya ajjhabhāsi:

[¶39] “Above, below, all round,
in the four quarters and in-between,
I’ve been searching without success:
where has that Godhika got to?”

> Pali: “Uddhaṁ adho ca tiriyaṁ,
disā anudisā svahaṁ;
Anvesaṁ nādhigacchāmi,
godhiko so kuhiṁ gato”ti.

[¶40] “He was an attentive and steadfast sage,
a meditator who loved absorption.
By day and by night he applied himself,
without concern for his life.

> Pali: “Yo dhīro dhitisampanno,
jhāyī jhānarato sadā;
Ahorattaṁ anuyuñjaṁ,
jīvitaṁ anikāmayaṁ.

[¶41] He defeated the army of death,
and won’t return for any future life.
Having plucked out craving, root and all
Godhika is quenched.”

> Pali: Jetvāna maccuno senaṁ,
anāgantvā punabbhavaṁ;
Samūlaṁ taṇhamabbuyha,
godhiko parinibbuto”ti.

[¶42] So stricken with sorrow
that his harp dropped from his armpit,
that spirit, downcast,
vanished right there.

> Pali: Tassa sokaparetassa,
vīṇā kacchā abhassatha;
Tato so dummano yakkho,
tatthevantaradhāyathāti.

[¶43] SN 4.24 · Seven Years of Pursuit

> Pali: SN 4.24 · Sattavassānubandhasutta

[¶44] So I have heard. At one time the Buddha was staying in Uruvelā at the goatherd’s banyan tree on the bank of the Nerañjarā River.

> Pali: Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā uruvelāyaṁ viharati najjā nerañjarāya tīre ajapālanigrodhe.

[¶45] Now at that time Māra the Wicked had been pursuing the Buddha for seven years hoping to find a vulnerability without success.

> Pali: Tena kho pana samayena māro pāpimā sattavassāni bhagavantaṁ anubandho hoti otārāpekkho otāraṁ alabhamāno.

[¶46] Then Māra the Wicked went up to the Buddha and addressed him in verse:

> Pali: Atha kho māro pāpimā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ gāthāya ajjhabhāsi:

[¶47] “Are you swamped by sorrow <j>that you meditate in the forest?
Have you lost a fortune, or do you long for one?
Or perhaps you’ve committed <j>some crime in the village?
Why don’t you get too close to people?
And why does no one get close to you?”

> Pali: “Sokāvatiṇṇo nu vanamhi jhāyasi,
Vittaṁ nu jīno uda patthayāno;
Āguṁ nu gāmasmimakāsi kiñci,
Kasmā janena na karosi sakkhiṁ;
Sakkhī na sampajjati kenaci te”ti.

[¶48] “I’ve dug out the root of sorrow completely.
I practice absorption free of guilt or sorrow.
I’ve cut off all greed and muttered prayer for future lives.
Undefiled, I practice absorption, <j>O kinsman of the negligent!”

> Pali: “Sokassa mūlaṁ palikhāya sabbaṁ,
Anāgu jhāyāmi asocamāno;
Chetvāna sabbaṁ bhavalobhajappaṁ,
Anāsavo jhāyāmi pamattabandhū”ti.

[¶49] “The things they call ‘mine’,
and those who say ‘it’s mine’:
if your mind remains there,
you won’t escape me, ascetic!”

> Pali: “Yaṁ vadanti mama yidanti,
ye vadanti mamanti ca;
Ettha ce te mano atthi,
na me samaṇa mokkhasī”ti.

[¶50] “The things they speak of aren’t mine;
I’m not someone who speaks like that.
So know this, Wicked One:
you won’t even see the path I take.”

> Pali: “Yaṁ vadanti na taṁ mayhaṁ,
ye vadanti na te ahaṁ;
Evaṁ pāpima jānāhi,
na me maggampi dakkhasī”ti.

[¶51] “If you’ve discovered the path
that’s safe, and leads to freedom from death,
go and walk that path alone—
why teach it to anyone else?”

> Pali: “Sace maggaṁ anubuddhaṁ,
khemaṁ amatagāminaṁ;
Apehi gaccha tvameveko,
kimaññamanusāsasī”ti.

[¶52] “Those crossing to the far shore
ask what’s beyond the domain of Death.
When I’m asked, I explain to them
the truth without attachments.”

> Pali: “Amaccudheyyaṁ pucchanti,
ye janā pāragāmino;
Tesāhaṁ puṭṭho akkhāmi,
yaṁ saccaṁ taṁ nirūpadhin”ti.

[¶53] “Sir, suppose there was a lotus pond not far from a town or village, and a crab lived there. Then several boys or girls would leave the town or village and go to the pond, where they’d pull out the crab and put it on solid ground. Whenever that crab extended a claw, those boys or girls would snap, crack, and break it off with a stick or a stone. And when that crab’s claws had all been snapped, cracked, and broken off it wouldn’t be able to return down into that lotus pond.

> Pali: “Seyyathāpi, bhante, gāmassa vā nigamassa vā avidūre pokkharaṇī. Tatrassa kakkaṭako. Atha kho, bhante, sambahulā kumārakā vā kumārikāyo vā tamhā gāmā vā nigamā vā nikkhamitvā yena sā pokkharaṇī tenupasaṅkameyyuṁ; upasaṅkamitvā taṁ kakkaṭakaṁ udakā uddharitvā thale patiṭṭhapeyyuṁ. Yaṁ yadeva hi so, bhante, kakkaṭako aḷaṁ abhininnāmeyya taṁ tadeva te kumārakā vā kumārikāyo vā kaṭṭhena vā kathalāya vā sañchindeyyuṁ sambhañjeyyuṁ sampalibhañjeyyuṁ. Evañhi so, bhante, kakkaṭako sabbehi aḷehi sañchinnehi sambhaggehi sampalibhaggehi abhabbo taṁ pokkharaṇiṁ otarituṁ.

[¶54] In the same way, sir, the Buddha has snapped, cracked, and broken off all my twists, ducks, and dodges. Now I’m not able to approach the Buddha again in hopes of finding a vulnerability.”

> Pali: Evameva kho, bhante, yāni kānici visūkāyikāni visevitāni vipphanditāni, sabbāni tāni bhagavatā sañchinnāni sambhaggāni sampalibhaggāni. Abhabbo dānāhaṁ, bhante, puna bhagavantaṁ upasaṅkamituṁ yadidaṁ otārāpekkho”ti.

[¶55] Then Māra the Wicked recited these verses of disappointment in the Buddha’s presence:

> Pali: Atha kho māro pāpimā bhagavato santike imā nibbejanīyā gāthāyo abhāsi:

[¶56] “A crow once circled a stone
that looked like a lump of fat.
‘Perhaps I’ll find something tender,’ it thought,
‘perhaps there’s something tasty.’

> Pali: “Medavaṇṇañca pāsāṇaṁ,
vāyaso anupariyagā;
Apettha muduṁ vindema,
api assādanā siyā.

[¶57] But finding nothing tasty,
the crow left that place.
Like the crow that pecked the stone,
I leave Gotama disappointed.”

> Pali: Aladdhā tattha assādaṁ,
vāyasetto apakkame;
Kākova selamāsajja,
nibbijjāpema gotamā”ti.

[¶58] SN 4.25 · Māra’s Daughters

> Pali: SN 4.25 · Māradhītusutta

[¶59] And then Māra the Wicked, after reciting these verses of disillusionment in the Buddha’s presence, left that place. He sat cross-legged on the ground not far from the Buddha, silent, dismayed, shoulders drooping, downcast, depressed, with nothing to say, scratching the ground with a stick.

> Pali: Atha kho māro pāpimā bhagavato santike imā nibbejanīyā gāthāyo abhāsitvā tamhā ṭhānā apakkamma bhagavato avidūre pathaviyaṁ pallaṅkena nisīdi tuṇhībhūto maṅkubhūto pattakkhandho adhomukho pajjhāyanto appaṭibhāno kaṭṭhena bhūmiṁ vilikhanto.

[¶60] Then Māra’s daughters Craving, Malignancy, and Lust went up to Māra the Wicked, and addressed him in verse:

> Pali: Atha kho taṇhā ca arati ca ragā ca māradhītaro yena māro pāpimā tenupasaṅkamiṁsu; upasaṅkamitvā māraṁ pāpimantaṁ gāthāya ajjhabhāsiṁsu:

[¶61] “Why so downhearted, dad?
What man are you upset about?
We’ll catch him with the snare of lust,
like an elephant in the wild.
We’ll tie him up and bring him back—
he’ll fall under your sway!”

> Pali: “Kenāsi dummano tāta,
purisaṁ kaṁ nu socasi;
Mayaṁ taṁ rāgapāsena,
āraññamiva kuñjaraṁ;
Bandhitvā ānayissāma,
vasago te bhavissatī”ti.

[¶62] “In this world he is the perfected one, the Holy One.
He’s not easily seduced by lust.
He has slipped free of Māra’s dominion;
that’s why I’m so upset.”

> Pali: “Arahaṁ sugato loke,
na rāgena suvānayo;
Māradheyyaṁ atikkanto,
tasmā socāmahaṁ bhusan”ti.

[¶63] Then Māra’s daughters Craving, Malignancy, and Lust went up to the Buddha, and said to him, “We serve at your feet, ascetic.” But the Buddha ignored them, since he was freed with the supreme ending of attachments.

> Pali: Atha kho taṇhā ca arati ca ragā ca māradhītaro yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā bhagavantaṁ etadavocuṁ: “pāde te, samaṇa, paricāremā”ti. Atha kho bhagavā na manasākāsi, yathā taṁ anuttare upadhisaṅkhaye vimutto.

[¶64] Then Craving, Malignancy, and Lust withdrew to one side to think up a plan. “Men have a diverse spectrum of tastes. Why don’t we each manifest in the form of a hundred young maidens?”

> Pali: Atha kho taṇhā ca arati ca ragā ca māradhītaro ekamantaṁ apakkamma evaṁ samacintesuṁ: “uccāvacā kho purisānaṁ adhippāyā. Yannūna mayaṁ ekasataṁ ekasataṁ kumārivaṇṇasataṁ abhinimmineyyāmā”ti.

[¶65] So that’s what they did. Then they went up to the Buddha and said to him, “We serve at your feet, ascetic.” But the Buddha still ignored them, since he was freed with the supreme ending of attachments.

> Pali: Atha kho taṇhā ca arati ca ragā ca māradhītaro ekasataṁ ekasataṁ kumārivaṇṇasataṁ abhinimminitvā yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā bhagavantaṁ etadavocuṁ: “pāde te, samaṇa, paricāremā”ti. Tampi bhagavā na manasākāsi, yathā taṁ anuttare upadhisaṅkhaye vimutto.

[¶66] Then Craving, Malignancy, and Lust withdrew to one side to think up a plan. “Men have a diverse spectrum of tastes. Why don’t we each manifest in the form of a hundred women who have never given birth?” So that’s what they did. Then they went up to the Buddha and said to him, “We serve at your feet, ascetic.” But the Buddha still ignored them, since he was freed with the supreme ending of attachments.

> Pali: Atha kho taṇhā ca arati ca ragā ca māradhītaro ekamantaṁ apakkamma evaṁ samacintesuṁ: “uccāvacā kho purisānaṁ adhippāyā. Yannūna mayaṁ ekasataṁ ekasataṁ avijātavaṇṇasataṁ abhinimmineyyāmā”ti. Atha kho taṇhā ca arati ca ragā ca māradhītaro ekasataṁ ekasataṁ avijātavaṇṇasataṁ abhinimminitvā yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā bhagavantaṁ etadavocuṁ: “pāde te, samaṇa, paricāremā”ti. Tampi bhagavā na manasākāsi, yathā taṁ anuttare upadhisaṅkhaye vimutto.

[¶67] Then Craving, Malignancy, and Lust … each manifested in the form of a hundred women who have given birth once … women who have given birth twice … middle-aged women … old women … But the Buddha still ignored them, since he was freed with the supreme ending of attachments.

> Pali: Atha kho taṇhā ca …pe… yannūna mayaṁ ekasataṁ ekasataṁ sakiṁ vijātavaṇṇasataṁ abhinimmineyyāmāti. Atha kho taṇhā ca …pe… sakiṁ vijātavaṇṇasataṁ abhinimminitvā yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā bhagavantaṁ etadavocuṁ: “pāde te, samaṇa, paricāremā”ti. Tampi bhagavā na manasākāsi, yathā taṁ anuttare upadhisaṅkhaye vimutto. Atha kho taṇhā ca …pe… yannūna mayaṁ ekasataṁ ekasataṁ duvijātavaṇṇasataṁ abhinimmineyyāmāti. Atha kho taṇhā ca …pe… duvijātavaṇṇasataṁ abhinimminitvā yena bhagavā …pe… yathā taṁ anuttare upadhisaṅkhaye vimutto. Atha kho taṇhā ca …pe… majjhimitthivaṇṇasataṁ abhinimmineyyāmā”ti. Atha kho taṇhā ca …pe… majjhimitthivaṇṇasataṁ abhinimminitvā …pe… anuttare upadhisaṅkhaye vimutto. Atha kho taṇhā ca …pe… mahitthivaṇṇasataṁ abhinimmineyyāmāti. Atha kho taṇhā ca …pe… mahitthivaṇṇasataṁ abhinimminitvā yena bhagavā …pe… anuttare upadhisaṅkhaye vimutto.

[¶68] Then Craving, Malignancy, and Lust withdrew to one side and said, “What our father said is true:

> Pali: Atha kho taṇhā ca arati ca ragā ca māradhītaro ekamantaṁ apakkamma etadavocuṁ: “saccaṁ kira no pitā avoca:

[¶69] ‘In this world he is the perfected one, the Holy One.
He’s not easily seduced by lust.
He has slipped free of Māra’s dominion;
that’s why I’m so upset.’

> Pali: ‘Arahaṁ sugato loke,
na rāgena suvānayo;
Māradheyyaṁ atikkanto,
tasmā socāmahaṁ bhusan’ti.

[¶70] For if we had come on to any ascetic or brahmin like this who was not free of lust, his heart would explode, or he’d spew hot blood from his mouth, or he’d go mad or lose his mind. He’d dry up, wither away, and shrivel up like a green reed that was mowed down.”

> Pali: Yañhi mayaṁ samaṇaṁ vā brāhmaṇaṁ vā avītarāgaṁ iminā upakkamena upakkameyyāma hadayaṁ vāssa phaleyya, uṇhaṁ lohitaṁ vā mukhato uggaccheyya, ummādaṁ vā pāpuṇeyya cittakkhepaṁ vā. Seyyathā vā pana naḷo harito luto ussussati visussati milāyati; evameva ussusseyya visusseyya milāyeyyā”ti.

[¶71] Then Māra’s daughters Craving, Malignancy, and Lust went up to the Buddha, and stood to one side. Māra’s daughter Craving addressed the Buddha in verse:

> Pali: Atha kho taṇhā ca arati ca ragā ca māradhītaro yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā ekamantaṁ aṭṭhaṁsu. Ekamantaṁ ṭhitā kho taṇhā māradhītā bhagavantaṁ gāthāya ajjhabhāsi:

[¶72] “Are you swamped by sorrow <j>that you meditate in the forest?
Have you lost a fortune, or do you long for one?
Or perhaps you’ve committed <j>some crime in the village?
Why don’t you get too close to people?
And why does no one get close to you?”

> Pali: “Sokāvatiṇṇo nu vanamhi jhāyasi,
Vittaṁ nu jīno uda patthayāno;
Āguṁ nu gāmasmimakāsi kiñci,
Kasmā janena na karosi sakkhiṁ;
Sakkhī na sampajjati kenaci te”ti.

[¶73] “I’ve reached the goal, peace of heart.
Having conquered the army <j>of the likable and pleasant,
alone, practicing absorption, I awakened to bliss.
That’s why I don’t get too close to people,
and no one gets too close to me.”

> Pali: “Atthassa pattiṁ hadayassa santiṁ,
Jetvāna senaṁ piyasātarūpaṁ;
Ekohaṁ jhāyaṁ sukhamanubodhiṁ,
Tasmā janena na karomi sakkhiṁ;
Sakkhī na sampajjati kenaci me”ti.

[¶74] Then Māra’s daughter Malignancy addressed the Buddha in verse:

> Pali: Atha kho arati māradhītā bhagavantaṁ gāthāya ajjhabhāsi:

[¶75] “How does a mendicant who has crossed five floods
usually meditate here while crossing the sixth?
How do they usually practice absorption <j>so that sensual perceptions
are blocked out and don’t get hold of them?”

> Pali: “Kathaṁvihārībahulodha bhikkhu,
Pañcoghatiṇṇo atarīdha chaṭṭhaṁ;
Kathaṁ jhāyiṁ bahulaṁ kāmasaññā,
Paribāhirā honti aladdha yo tan”ti.

[¶76] “With tranquil body and mind well freed,
without making choices, mindful, homeless;
understanding the teaching, <j>they practice absorption without placing the mind;
they’re not shaking or drifting or rigid.

> Pali: “Passaddhakāyo suvimuttacitto,
Asaṅkharāno satimā anoko;
Aññāya dhammaṁ avitakkajhāyī,
Na kuppati na sarati na thino.

[¶77] That’s how a mendicant who has crossed five floods
usually meditates here while crossing the sixth.
That’s how they usually practice absorption <j>so that sensual perceptions
are blocked out and don’t get hold of them.”

> Pali: Evaṁvihārībahulodha bhikkhu,
Pañcoghatiṇṇo atarīdha chaṭṭhaṁ;
Evaṁ jhāyiṁ bahulaṁ kāmasaññā,
Paribāhirā honti aladdha yo tan”ti.

[¶78] Then Māra’s daughter Lust addressed the Buddha in verse:

> Pali: Atha kho ragā māradhītā bhagavato santike gāthāya ajjhabhāsi:

[¶79] “He lives with his community after cutting off craving,
and many of the faithful will cross over for sure.
Alas, this homeless one will snatch many men away,
and lead them past the King of Death!”

> Pali: “Acchejja taṇhaṁ gaṇasaṅghacārī,
Addhā carissanti bahū ca saddhā;
Bahuṁ vatāyaṁ janataṁ anoko,
Acchejja nessati maccurājassa pāran”ti.

[¶80] “The great heroes they lead
by means of the true teaching.
When the Realized Ones are leading by the teaching,
how could anyone who knows be jealous?”

> Pali: “Nayanti ve mahāvīrā,
saddhammena tathāgatā;
Dhammena nayamānānaṁ,
kā usūyā vijānatan”ti.

[¶81] Then Māra’s daughters Craving, Malignancy, and Lust went up to Māra the Wicked. Māra the Wicked saw them coming off in the distance, and addressed them in verse:

> Pali: Atha kho taṇhā ca arati ca ragā ca māradhītaro yena māro pāpimā tenupasaṅkamiṁsu. Addasā kho māro pāpimā taṇhañca aratiñca ragañca māradhītaro dūratova āgacchantiyo. Disvāna gāthāhi ajjhabhāsi:

[¶82] “Fools! You drill into a mountain
with lotus stalks!
You dig up a hill with your nails!
You chew iron with your teeth!

> Pali: “Bālā kumudanāḷehi,
pabbataṁ abhimatthatha;
Giriṁ nakhena khanatha,
ayo dantehi khādatha.

[¶83] You seek a footing in the abyss, as it were,
while lifting a rock with your head!
After attacking a stump with your breast, as it were,
you leave Gotama disappointed.”

> Pali: Selaṁva sirasūhacca,
pātāle gādhamesatha;
Khāṇuṁva urasāsajja,
nibbijjāpetha gotamā”ti.

[¶84] They came dazzling—
Craving, Malignancy, and Lust.
But the Teacher brushed them off right there,
like the gale, a fallen tuft.

> Pali: “Daddallamānā āgañchuṁ,
taṇhā ca aratī ragā;
Tā tattha panudī satthā,
tūlaṁ bhaṭṭhaṁva māluto”ti.

[¶85] > Pali: Tatiyo vaggo.

[¶86] > Pali: Tassuddānaṁ

[¶87] > Pali: Sambahulā samiddhi ca,
Godhikaṁ sattavassāni;
Dhītaraṁ desitaṁ buddha,
Seṭṭhena imaṁ mārapañcakanti.

[¶88] The Linked Discourses with Māra are complete.

> Pali: Mārasaṁyuttaṁ samattaṁ.

## 20. Nuns · SN 5.1–5.10

Source: https://scriptura.si/works/pali-samyutta-nikaya-1/20/ · cite a paragraph as https://scriptura.si/works/pali-samyutta-nikaya-1/20/#p-N

[¶0] SN 5.1 · With Āḷavikā

> Pali: SN 5.1 · Āḷavikāsutta

[¶1] So I have heard. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.

> Pali: Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme.

[¶2] Then the nun Āḷavikā robed up in the morning and, taking her bowl and robe, entered Sāvatthī for alms. She wandered for alms in Sāvatthī. After the meal, on her return from almsround, she went to the Dark Forest seeking seclusion.

> Pali: Atha kho āḷavikā bhikkhunī pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya sāvatthiṁ piṇḍāya pāvisi. Sāvatthiyaṁ piṇḍāya caritvā pacchābhattaṁ piṇḍapātapaṭikkantā yena andhavanaṁ tenupasaṅkami vivekatthinī.

[¶3] Then Māra the Wicked, wanting to make the nun Āḷavikā feel fear, terror, and goosebumps, wanting to make her fall away from seclusion, went up to her and addressed her in verse:

> Pali: Atha kho māro pāpimā āḷavikāya bhikkhuniyā bhayaṁ chambhitattaṁ lomahaṁsaṁ uppādetukāmo vivekamhā cāvetukāmo yena āḷavikā bhikkhunī tenupasaṅkami; upasaṅkamitvā āḷavikaṁ bhikkhuniṁ gāthāya ajjhabhāsi:

[¶4] “There’s no escape in the world,
so what will seclusion do for you?
Enjoy erotic delights;
don’t regret it later.”

> Pali: “Natthi nissaraṇaṁ loke,
kiṁ vivekena kāhasi;
Bhuñjassu kāmaratiyo,
māhu pacchānutāpinī”ti.

[¶5] Then the nun Āḷavikā thought, “Who’s speaking this verse, a human or a non-human?”

> Pali: Atha kho āḷavikāya bhikkhuniyā etadahosi: “ko nu khvāyaṁ manusso vā amanusso vā gāthaṁ bhāsatī”ti?

[¶6] Then she thought, “This is Māra the Wicked, wanting to make me feel fear, terror, and goosebumps, wanting to make me fall away from seclusion!”

> Pali: Atha kho āḷavikāya bhikkhuniyā etadahosi: “māro kho ayaṁ pāpimā mama bhayaṁ chambhitattaṁ lomahaṁsaṁ uppādetukāmo vivekamhā cāvetukāmo gāthaṁ bhāsatī”ti.

[¶7] Then Āḷavikā, knowing that this was Māra the Wicked, replied to him in verse:

> Pali: Atha kho āḷavikā bhikkhunī “māro ayaṁ pāpimā” iti viditvā māraṁ pāpimantaṁ gāthāhi paccabhāsi:

[¶8] “There is an escape in the world,
and I’ve personally experienced it with wisdom.
O Wicked One, kinsman of the negligent,
you don’t know that state.

> Pali: “Atthi nissaraṇaṁ loke,
paññāya me suphussitaṁ;
Pamattabandhu pāpima,
na tvaṁ jānāsi taṁ padaṁ.

[¶9] Sensual pleasures are like swords and spears;
the aggregates are their chopping block.
What you call erotic delight
is now no delight for me.”

> Pali: Sattisūlūpamā kāmā,
khandhāsaṁ adhikuṭṭanā;
Yaṁ tvaṁ kāmaratiṁ brūsi,
arati mayha sā ahū”ti.

[¶10] Then Māra the Wicked, thinking, “The nun Āḷavikā knows me!” miserable and sad, vanished right there.

> Pali: Atha kho māro pāpimā “jānāti maṁ āḷavikā bhikkhunī”ti dukkhī dummano tatthevantaradhāyīti.

[¶11] SN 5.2 · With Somā

> Pali: SN 5.2 · Somāsutta

[¶12] At Sāvatthī.

> Pali: Sāvatthinidānaṁ.

[¶13] Then the nun Somā robed up in the morning and, taking her bowl and robe, entered Sāvatthī for alms. She wandered for alms in Sāvatthī. After the meal, on her return from almsround, she went to the Dark Forest for the day’s meditation, plunged deep into it, and sat at the root of a tree to meditate.

> Pali: Atha kho somā bhikkhunī pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya sāvatthiṁ piṇḍāya pāvisi. Sāvatthiyaṁ piṇḍāya caritvā pacchābhattaṁ piṇḍapātapaṭikkantā yena andhavanaṁ tenupasaṅkami divāvihārāya. Andhavanaṁ ajjhogāhetvā aññatarasmiṁ rukkhamūle divāvihāraṁ nisīdi.

[¶14] Then Māra the Wicked, wanting to make the nun Somā feel fear, terror, and goosebumps, wanting to make her fall away from immersion, went up to her and addressed her in verse:

> Pali: Atha kho māro pāpimā somāya bhikkhuniyā bhayaṁ chambhitattaṁ lomahaṁsaṁ uppādetukāmo samādhimhā cāvetukāmo yena somā bhikkhunī tenupasaṅkami; upasaṅkamitvā somaṁ bhikkhuniṁ gāthāya ajjhabhāsi:

[¶15] “That state’s very challenging;
it’s for the sages to attain.
With her two-inch wisdom,
it’s not possible for a woman.”

> Pali: “Yaṁ taṁ isīhi pattabbaṁ,
ṭhānaṁ durabhisambhavaṁ;
Na taṁ dvaṅgulapaññāya,
sakkā pappotumitthiyā”ti.

[¶16] Then the nun Somā thought, “Who’s speaking this verse, a human or a non-human?”

> Pali: Atha kho somāya bhikkhuniyā etadahosi: “ko nu khvāyaṁ manusso vā amanusso vā gāthaṁ bhāsatī”ti?

[¶17] Then she thought, “This is Māra the Wicked, wanting to make me feel fear, terror, and goosebumps, wanting to make me fall away from immersion!”

> Pali: Atha kho somāya bhikkhuniyā etadahosi: “māro kho ayaṁ pāpimā mama bhayaṁ chambhitattaṁ lomahaṁsaṁ uppādetukāmo samādhimhā cāvetukāmo gāthaṁ bhāsatī”ti.

[¶18] Then Somā, knowing that this was Māra the Wicked, replied to him in verse:

> Pali: Atha kho somā bhikkhunī “māro ayaṁ pāpimā” iti viditvā māraṁ pāpimantaṁ gāthāhi paccabhāsi:

[¶19] “What difference does womanhood make
when the mind is serene,
and knowledge is present
as you rightly discern the Dhamma.

> Pali: “Itthibhāvo kiṁ kayirā,
cittamhi susamāhite;
Ñāṇamhi vattamānamhi,
sammā dhammaṁ vipassato.

[¶20] Surely someone who might think:
‘I am woman’, or ‘I am man’,
or ‘I am’ anything at all,
is fit for Māra to address.”

> Pali: Yassa nūna siyā evaṁ,
Itthāhaṁ purisoti vā;
Kiñci vā pana aññasmi,
Taṁ māro vattumarahatī”ti.

[¶21] Then Māra the Wicked, thinking, “The nun Somā knows me!” miserable and sad, vanished right there.

> Pali: Atha kho māro pāpimā “jānāti maṁ somā bhikkhunī”ti dukkhī dummano tatthevantaradhāyīti.

[¶22] SN 5.3 · With Kisāgotamī

> Pali: SN 5.3 · Kisāgotamīsutta

[¶23] At Sāvatthī.

> Pali: Sāvatthinidānaṁ.

[¶24] Then the nun Kisāgotamī robed up in the morning and, taking her bowl and robe, entered Sāvatthī for alms. She wandered for alms in Sāvatthī. After the meal, on her return from almsround, she went to the Dark Forest for the day’s meditation, plunged deep into it, and sat at the root of a tree to meditate.

> Pali: Atha kho kisāgotamī bhikkhunī pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya sāvatthiṁ piṇḍāya pāvisi. Sāvatthiyaṁ piṇḍāya caritvā pacchābhattaṁ piṇḍapātapaṭikkantā yena andhavanaṁ tenupasaṅkami, upasaṅkamitvā divāvihārāya. Andhavanaṁ ajjhogāhetvā aññatarasmiṁ rukkhamūle divāvihāraṁ nisīdi.

[¶25] Then Māra the Wicked, wanting to make the nun Kisāgotamī feel fear, terror, and goosebumps, wanting to make her fall away from immersion, went up to her and addressed her in verse:

> Pali: Atha kho māro pāpimā kisāgotamiyā bhikkhuniyā bhayaṁ chambhitattaṁ lomahaṁsaṁ uppādetukāmo samādhimhā cāvetukāmo yena kisāgotamī bhikkhunī tenupasaṅkami; upasaṅkamitvā kisāgotamiṁ bhikkhuniṁ gāthāya ajjhabhāsi:

[¶26] “Why do you sit alone and cry
as if your children have died?
You’ve come to the woods all alone—
are you looking for a man?”

> Pali: “Kiṁ nu tvaṁ mataputtāva,
ekamāsi rudammukhī;
Vanamajjhagatā ekā,
purisaṁ nu gavesasī”ti.

[¶27] Then the nun Kisāgotamī thought, “Who’s speaking this verse, a human or a non-human?”

> Pali: Atha kho kisāgotamiyā bhikkhuniyā etadahosi: “ko nu khvāyaṁ manusso vā amanusso vā gāthaṁ bhāsatī”ti?

[¶28] Then she thought, “This is Māra the Wicked, wanting to make me feel fear, terror, and goosebumps, wanting to make me fall away from immersion!”

> Pali: Atha kho kisāgotamiyā bhikkhuniyā etadahosi: “māro kho ayaṁ pāpimā mama bhayaṁ chambhitattaṁ lomahaṁsaṁ uppādetukāmo samādhimhā cāvetukāmo gāthaṁ bhāsatī”ti.

[¶29] Then Kisāgotamī, knowing that this was Māra the Wicked, replied to him in verse:

> Pali: Atha kho kisāgotamī bhikkhunī “māro ayaṁ pāpimā” iti viditvā māraṁ pāpimantaṁ gāthāhi paccabhāsi:

[¶30] “I’ve got over the death of children,
and I’m finished with men.
I don’t grieve or lament,
and I’m not afraid of you, sir!

> Pali: “Accantaṁ mataputtāmhi,
purisā etadantikā;
Na socāmi na rodāmi,
na taṁ bhāyāmi āvuso.

[¶31] Relishing is banished in every respect,
and the mass of darkness is shattered.
I’ve defeated the army of death,
and live without defilements.”

> Pali: Sabbattha vihatā nandī,
tamokkhandho padālito;
Jetvāna maccuno senaṁ,
viharāmi anāsavā”ti.

[¶32] Then Māra the Wicked, thinking, “The nun Kisāgotamī knows me!” miserable and sad, vanished right there.

> Pali: Atha kho māro pāpimā “jānāti maṁ kisāgotamī bhikkhunī”ti dukkhī dummano tatthevantaradhāyīti.

[¶33] SN 5.4 · With Vijayā

> Pali: SN 5.4 · Vijayāsutta

[¶34] At Sāvatthī.

> Pali: Sāvatthinidānaṁ.

[¶35] Then the nun Vijayā robed up in the morning … and sat at the root of a tree for the day’s meditation.

> Pali: Atha kho vijayā bhikkhunī pubbaṇhasamayaṁ nivāsetvā …pe… aññatarasmiṁ rukkhamūle divāvihāraṁ nisīdi.

[¶36] Then Māra the Wicked, wanting to make the nun Vijayā feel fear, terror, and goosebumps, wanting to make her fall away from immersion, went up to her and addressed her in verse:

> Pali: Atha kho māro pāpimā vijayāya bhikkhuniyā bhayaṁ chambhitattaṁ lomahaṁsaṁ uppādetukāmo samādhimhā cāvetukāmo yena vijayā bhikkhunī tenupasaṅkami; upasaṅkamitvā vijayaṁ bhikkhuniṁ gāthāya ajjhabhāsi:

[¶37] “You’re so young and beautiful,
and I’m a youth in my prime.
Come, my lady, let us enjoy
the music of a five-piece band.”

> Pali: “Daharā tvaṁ rūpavatī,
ahañca daharo susu;
Pañcaṅgikena turiyena,
ehayyebhiramāmase”ti.

[¶38] Then the nun Vijayā thought, “Who’s speaking this verse, a human or a non-human?”

> Pali: Atha kho vijayāya bhikkhuniyā etadahosi: “ko nu khvāyaṁ manusso vā amanusso vā gāthaṁ bhāsatī”ti?

[¶39] Then she thought, “This is Māra the Wicked, wanting to make me feel fear, terror, and goosebumps, wanting to make me fall away from immersion!”

> Pali: Atha kho vijayāya bhikkhuniyā etadahosi: “māro kho ayaṁ pāpimā mama bhayaṁ chambhitattaṁ lomahaṁsaṁ uppādetukāmo samādhimhā cāvetukāmo gāthaṁ bhāsatī”ti.

[¶40] Then Vijayā, knowing that this was Māra the Wicked, replied to him in verse:

> Pali: Atha kho vijayā bhikkhunī “māro ayaṁ pāpimā” iti viditvā māraṁ pāpimantaṁ gāthāhi paccabhāsi:

[¶41] “Sights, sounds, tastes, smells,
and touches so delightful.
I hand them right back to you, Māra,
for I have no use for them.

> Pali: “Rūpā saddā rasā gandhā,
phoṭṭhabbā ca manoramā;
Niyyātayāmi tuyheva,
māra nāhaṁ tenatthikā.

[¶42] This body is rotting,
decaying and frail.
I’m horrified and repelled by it,
and I’ve eradicated sensual craving.

> Pali: Iminā pūtikāyena,
bhindanena pabhaṅgunā;
Aṭṭīyāmi harāyāmi,
kāmataṇhā samūhatā.

[¶43] There are beings in the realm of luminous form,
and others stuck in the formless.
I’ve destroyed the darkness
regarding all such peaceful attainments.”

> Pali: Ye ca rūpūpagā sattā,
ye ca arūpaṭṭhāyino;
Yā ca santā samāpatti,
sabbattha vihato tamo”ti.

[¶44] Then Māra the Wicked, thinking, “The nun Vijayā knows me!” miserable and sad, vanished right there.

> Pali: Atha kho māro pāpimā “jānāti maṁ vijayā bhikkhunī”ti dukkhī dummano tatthevantaradhāyīti.

[¶45] SN 5.5 · With Uppalavaṇṇā

> Pali: SN 5.5 · Uppalavaṇṇāsutta

[¶46] At Sāvatthī.

> Pali: Sāvatthinidānaṁ.

[¶47] Then the nun Uppalavaṇṇā robed up in the morning … and stood at the root of a sal tree in full flower.

> Pali: Atha kho uppalavaṇṇā bhikkhunī pubbaṇhasamayaṁ nivāsetvā …pe… aññatarasmiṁ supupphitasālarukkhamūle aṭṭhāsi.

[¶48] Then Māra the Wicked, wanting to make the nun Uppalavaṇṇā feel fear, terror, and goosebumps, wanting to make her fall away from immersion, went up to her and addressed her in verse:

> Pali: Atha kho māro pāpimā uppalavaṇṇāya bhikkhuniyā bhayaṁ chambhitattaṁ lomahaṁsaṁ uppādetukāmo samādhimhā cāvetukāmo yena uppalavaṇṇā bhikkhunī tenupasaṅkami; upasaṅkamitvā uppalavaṇṇaṁ bhikkhuniṁ gāthāya ajjhabhāsi:

[¶49] “You’ve come to this sal tree all crowned with flowers,
and stand at its root all alone, O nun.
Your beauty is second to none—
silly girl, aren’t you afraid of rascals?”

> Pali: “Supupphitaggaṁ upagamma bhikkhuni,
Ekā tuvaṁ tiṭṭhasi sālamūle;
Na catthi te dutiyā vaṇṇadhātu,
Bāle na tvaṁ bhāyasi dhuttakānan”ti.

[¶50] Then the nun Uppalavaṇṇā thought, “Who’s speaking this verse, a human or a non-human?”

> Pali: Atha kho uppalavaṇṇāya bhikkhuniyā etadahosi: “ko nu khvāyaṁ manusso vā amanusso vā gāthaṁ bhāsatī”ti?

[¶51] Then she thought, “This is Māra the Wicked, wanting to make me feel fear, terror, and goosebumps, wanting to make me fall away from immersion!”

> Pali: Atha kho uppalavaṇṇāya bhikkhuniyā etadahosi: “māro kho ayaṁ pāpimā mama bhayaṁ chambhitattaṁ lomahaṁsaṁ uppādetukāmo samādhimhā cāvetukāmo gāthaṁ bhāsatī”ti.

[¶52] Then Uppalavaṇṇā, knowing that this was Māra the Wicked, replied to him in verse:

> Pali: Atha kho uppalavaṇṇā bhikkhunī “māro ayaṁ pāpimā” iti viditvā māraṁ pāpimantaṁ gāthāhi paccabhāsi:

[¶53] “Even if 100,000 rascals like you
were to come here,
I’d stir not a hair nor panic.
I’m not scared of you, Māra, even alone.

> Pali: “Sataṁ sahassānipi dhuttakānaṁ,
Idhāgatā tādisakā bhaveyyuṁ;
Lomaṁ na iñjāmi na santasāmi,
Na māra bhāyāmi tamekikāpi.

[¶54] I’ll vanish,
or I’ll enter your belly;
I could stand between your eyebrows
and you still wouldn’t see me.

> Pali: Esā antaradhāyāmi,
kucchiṁ vā pavisāmi te;
Pakhumantarikāyampi,
tiṭṭhantiṁ maṁ na dakkhasi.

[¶55] I’m the master of my own mind,
I’ve developed the bases of psychic power well.
I’m free from all bonds,
and I’m not afraid of you, sir!”

> Pali: Cittasmiṁ vasībhūtāmhi,
iddhipādā subhāvitā;
Sabbabandhanamuttāmhi,
na taṁ bhāyāmi āvuso”ti.

[¶56] Then Māra the Wicked, thinking, “The nun Uppalavaṇṇā knows me!” miserable and sad, vanished right there.

> Pali: Atha kho māro pāpimā “jānāti maṁ uppalavaṇṇā bhikkhunī”ti dukkhī dummano tatthevantaradhāyīti.

[¶57] SN 5.6 · With Cālā

> Pali: SN 5.6 · Cālāsutta

[¶58] At Sāvatthī.

> Pali: Sāvatthinidānaṁ.

[¶59] Then the nun Cālā robed up in the morning … and sat at the root of a tree for the day’s meditation.

> Pali: Atha kho cālā bhikkhunī pubbaṇhasamayaṁ nivāsetvā …pe… aññatarasmiṁ rukkhamūle divāvihāraṁ nisīdi.

[¶60] Then Māra the Wicked went up to Cālā and said to her, “Nun, what don’t you approve of?”

> Pali: Atha kho māro pāpimā yena cālā bhikkhunī tenupasaṅkami; upasaṅkamitvā cālaṁ bhikkhuniṁ etadavoca: “kiṁ nu tvaṁ, bhikkhuni, na rocesī”ti?

[¶61] “I don’t approve of rebirth, sir.”

> Pali: “Jātiṁ khvāhaṁ, āvuso, na rocemī”ti.

[¶62] “Why don’t you approve of rebirth?
When you’re born, you get to enjoy sensual pleasures.
Who put this idea in your head:
‘Nun, don’t approve of rebirth’?”

> Pali: “Kiṁ nu jātiṁ na rocesi,
jāto kāmāni bhuñjati;
Ko nu taṁ idamādapayi,
jātiṁ mā roca bhikkhunī”ti.

[¶63] “Death comes to those who are born,
when you’re born you undergo sufferings—
killing, caging, misery—
that’s why you shouldn’t approve of rebirth.

> Pali: “Jātassa maraṇaṁ hoti,
jāto dukkhāni phussati;
Bandhaṁ vadhaṁ pariklesaṁ,
tasmā jātiṁ na rocaye.

[¶64] The Buddha taught me the Dhamma
for transcending rebirth,
for giving up all suffering;
he settled me in the truth.

> Pali: Buddho dhammamadesesi,
jātiyā samatikkamaṁ;
Sabbadukkhappahānāya,
so maṁ sacce nivesayi.

[¶65] There are beings in the realm of luminous form,
and others stuck in the formless.
Not understanding cessation,
they return in future lives.”

> Pali: Ye ca rūpūpagā sattā,
ye ca arūpaṭṭhāyino;
Nirodhaṁ appajānantā,
āgantāro punabbhavan”ti.

[¶66] Then Māra the Wicked, thinking, “The nun Cālā knows me!” miserable and sad, vanished right there.

> Pali: Atha kho māro pāpimā “jānāti maṁ cālā bhikkhunī”ti dukkhī dummano tatthevantaradhāyīti.

[¶67] SN 5.7 · With Upacālā

> Pali: SN 5.7 · Upacālāsutta

[¶68] At Sāvatthī.

> Pali: Sāvatthinidānaṁ.

[¶69] Then the nun Upacālā robed up in the morning … and sat at the root of a tree for the day’s meditation.

> Pali: Atha kho upacālā bhikkhunī pubbaṇhasamayaṁ nivāsetvā …pe… aññatarasmiṁ rukkhamūle divāvihāraṁ nisīdi.

[¶70] Then Māra the Wicked went up to Upacālā and said to her, “Nun, where do you want to be reborn?”

> Pali: Atha kho māro pāpimā yena upacālā bhikkhunī tenupasaṅkami; upasaṅkamitvā upacālaṁ bhikkhuniṁ etadavoca: “kattha nu tvaṁ, bhikkhuni, uppajjitukāmā”ti?

[¶71] “I don’t want to be reborn anywhere, sir.”

> Pali: “Na khvāhaṁ, āvuso, katthaci uppajjitukāmā”ti.

[¶72] “There are the gods of the thirty-three, <j>and those of Yama;
also the Joyful Deities,
the gods who love to create,
and the gods who control what is created by others.
Set your heart on such places,
and you’ll undergo delight.”

> Pali: “Tāvatiṁsā ca yāmā ca,
tusitā cāpi devatā;
Nimmānaratino devā,
ye devā vasavattino;
Tattha cittaṁ paṇidhehi,
ratiṁ paccanubhossasī”ti.

[¶73] “The gods of the thirty-three, <j>and those of Yama;
also the Joyful Deities,
the gods who love to create,
and the gods who control what is created by others—
they’re bound with the bonds of sensuality;
they fall under your sway again.

> Pali: “Tāvatiṁsā ca yāmā ca,
tusitā cāpi devatā;
Nimmānaratino devā,
ye devā vasavattino;
Kāmabandhanabaddhā te,
enti māravasaṁ puna.

[¶74] All the world is on fire,
all the world is smoldering,
all the world is ablaze,
all the world is rocking.

> Pali: Sabbo ādīpito loko,
sabbo loko padhūpito;
Sabbo pajjālito loko,
sabbo loko pakampito.

[¶75] My mind adores that place
where Māra cannot go;
it’s not shaking or burning,
and not frequented by ordinary people.”

> Pali: Akampitaṁ apajjalitaṁ,
aputhujjanasevitaṁ;
Agati yattha mārassa,
tattha me nirato mano”ti.

[¶76] Then Māra the Wicked, thinking, “The nun Upacālā knows me!” miserable and sad, vanished right there.

> Pali: Atha kho māro pāpimā “jānāti maṁ upacālā bhikkhunī”ti dukkhī dummano tatthevantaradhāyīti.

[¶77] SN 5.8 · With Sīsupacālā

> Pali: SN 5.8 · Sīsupacālāsutta

[¶78] At Sāvatthī.

> Pali: Sāvatthinidānaṁ.

[¶79] Then the nun Sīsupacālā robed up in the morning … and sat at the root of a tree for the day’s meditation.

> Pali: Atha kho sīsupacālā bhikkhunī pubbaṇhasamayaṁ nivāsetvā …pe… aññatarasmiṁ rukkhamūle divāvihāraṁ nisīdi.

[¶80] Then Māra the Wicked went up to Sīsupacālā and said to her, “Nun, whose creed do you approve of?”

> Pali: Atha kho māro pāpimā yena sīsupacālā bhikkhunī tenupasaṅkami; upasaṅkamitvā sīsupacālaṁ bhikkhuniṁ etadavoca: “kassa nu tvaṁ, bhikkhuni, pāsaṇḍaṁ rocesī”ti?

[¶81] “I don’t approve anyone’s creed, sir.”

> Pali: “Na khvāhaṁ, āvuso, kassaci pāsaṇḍaṁ rocemī”ti.

[¶82] “In whose name did you shave your head?
You look like an ascetic,
but you don’t approve any creed.
Why do you wander as if lost?”

> Pali: “Kaṁ nu uddissa muṇḍāsi,
Samaṇī viya dissasi;
Na ca rocesi pāsaṇḍaṁ,
Kimiva carasi momūhā”ti.

[¶83] “Followers of other creeds
are confident in their views.
But I don’t approve their teaching,
for they’re no experts in the Dhamma.

> Pali: “Ito bahiddhā pāsaṇḍā,
diṭṭhīsu pasīdanti te;
Na tesaṁ dhammaṁ rocemi,
te dhammassa akovidā.

[¶84] But there is one born in the Sakyan clan,
the unrivaled Buddha,
vanquisher of all, dispeller of Māra,
everywhere undefeated,

> Pali: Atthi sakyakule jāto,
buddho appaṭipuggalo;
Sabbābhibhū māranudo,
sabbatthamaparājito.

[¶85] everywhere freed, and unattached,
the Clear-eyed One sees all.
He has attained the end of all deeds,
freed with the ending of attachments.
That Blessed One is my Teacher,
and I approve his instruction.”

> Pali: Sabbattha mutto asito,
sabbaṁ passati cakkhumā;
Sabbakammakkhayaṁ patto,
vimutto upadhisaṅkhaye;
So mayhaṁ bhagavā satthā,
tassa rocemi sāsanan”ti.

[¶86] Then Māra the Wicked, thinking, “The nun Sīsupacālā knows me!” miserable and sad, vanished right there.

> Pali: Atha kho māro pāpimā “jānāti maṁ sīsupacālā bhikkhunī”ti dukkhī dummano tatthevantaradhāyīti.

[¶87] SN 5.9 · With Selā

> Pali: SN 5.9 · Selāsutta

[¶88] At Sāvatthī.

> Pali: Sāvatthinidānaṁ.

[¶89] Then the nun Selā robed up in the morning … and sat at the root of a tree for the day’s meditation.

> Pali: Atha kho selā bhikkhunī pubbaṇhasamayaṁ nivāsetvā …pe… aññatarasmiṁ rukkhamūle divāvihāraṁ nisīdi.

[¶90] Then Māra the Wicked, wanting to make the nun Selā feel fear, terror, and goosebumps … addressed her in verse:

> Pali: Atha kho māro pāpimā selāya bhikkhuniyā bhayaṁ chambhitattaṁ lomahaṁsaṁ uppādetukāmo …pe… selaṁ bhikkhuniṁ gāthāya ajjhabhāsi:

[¶91] “Who created this puppet?
Where is its maker?
Where has the puppet arisen?
And where does it cease?”

> Pali: “Kenidaṁ pakataṁ bimbaṁ,
kvanu bimbassa kārako;
Kvanu bimbaṁ samuppannaṁ,
kvanu bimbaṁ nirujjhatī”ti.

[¶92] Then the nun Selā thought, “Who’s speaking this verse, a human or a non-human?”

> Pali: Atha kho selāya bhikkhuniyā etadahosi: “ko nu khvāyaṁ manusso vā amanusso vā gāthaṁ bhāsatī”ti?

[¶93] Then she thought, “This is Māra the Wicked, wanting to make me feel fear, terror, and goosebumps, wanting to make me fall away from immersion!”

> Pali: Atha kho selāya bhikkhuniyā etadahosi: “māro kho ayaṁ pāpimā mama bhayaṁ chambhitattaṁ lomahaṁsaṁ uppādetukāmo samādhimhā cāvetukāmo gāthaṁ bhāsatī”ti.

[¶94] Then Selā, knowing that this was Māra the Wicked, replied to him in verse:

> Pali: Atha kho selā bhikkhunī “māro ayaṁ pāpimā” iti viditvā māraṁ pāpimantaṁ gāthāhi paccabhāsi:

[¶95] “This puppet isn’t self-made,
nor is this gloom made by another.
It comes to be because of a cause,
and ceases when the cause breaks up.

> Pali: “Nayidaṁ attakataṁ bimbaṁ,
nayidaṁ parakataṁ aghaṁ;
Hetuṁ paṭicca sambhūtaṁ,
hetubhaṅgā nirujjhati.

[¶96] It’s like a seed that’s sown
in a field; it grows
relying on both the soil’s nutrients
as well as moisture.

> Pali: Yathā aññataraṁ bījaṁ,
khette vuttaṁ virūhati;
Pathavīrasañcāgamma,
sinehañca tadūbhayaṁ.

[¶97] In the same way the aggregates and elements
and these six sense fields
come to be because of a cause,
and cease when the cause breaks up.”

> Pali: Evaṁ khandhā ca dhātuyo,
cha ca āyatanā ime;
Hetuṁ paṭicca sambhūtā,
hetubhaṅgā nirujjhare”ti.

[¶98] Then Māra the Wicked, thinking, “The nun Selā knows me!” miserable and sad, vanished right there.

> Pali: Atha kho māro pāpimā “jānāti maṁ selā bhikkhunī”ti dukkhī dummano tatthevantaradhāyīti.

[¶99] SN 5.10 · With Vajirā

> Pali: SN 5.10 · Vajirāsutta

[¶100] At Sāvatthī.

> Pali: Sāvatthinidānaṁ.

[¶101] Then the nun Vajirā robed up in the morning and, taking her bowl and robe, entered Sāvatthī for alms. She wandered for alms in Sāvatthī. After the meal, on her return from almsround, she went to the Dark Forest for the day’s meditation, plunged deep into it, and sat at the root of a tree to meditate.

> Pali: Atha kho vajirā bhikkhunī pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya sāvatthiṁ piṇḍāya pāvisi. Sāvatthiyaṁ piṇḍāya caritvā pacchābhattaṁ piṇḍapātapaṭikkantā yena andhavanaṁ tenupasaṅkami divāvihārāya. Andhavanaṁ ajjhogāhetvā aññatarasmiṁ rukkhamūle divāvihāraṁ nisīdi.

[¶102] Then Māra the Wicked, wanting to make the nun Vajirā feel fear, terror, and goosebumps, wanting to make her fall away from immersion, went up to her and addressed her in verse:

> Pali: Atha kho māro pāpimā vajirāya bhikkhuniyā bhayaṁ chambhitattaṁ lomahaṁsaṁ uppādetukāmo samādhimhā cāvetukāmo yena vajirā bhikkhunī tenupasaṅkami; upasaṅkamitvā vajiraṁ bhikkhuniṁ gāthāya ajjhabhāsi:

[¶103] “Who created this sentient being?
Where is its maker?
Where has the being arisen?
And where does it cease?”

> Pali: “Kenāyaṁ pakato satto,
kuvaṁ sattassa kārako;
Kuvaṁ satto samuppanno,
kuvaṁ satto nirujjhatī”ti.

[¶104] Then the nun Vajirā thought, “Who’s speaking this verse, a human or a non-human?”

> Pali: Atha kho vajirāya bhikkhuniyā etadahosi: “ko nu khvāyaṁ manusso vā amanusso vā gāthaṁ bhāsatī”ti?

[¶105] Then she thought, “This is Māra the Wicked, wanting to make me feel fear, terror, and goosebumps, wanting to make me fall away from immersion!”

> Pali: Atha kho vajirāya bhikkhuniyā etadahosi: “māro kho ayaṁ pāpimā mama bhayaṁ chambhitattaṁ lomahaṁsaṁ uppādetukāmo samādhimhā cāvetukāmo gāthaṁ bhāsatī”ti.

[¶106] Then Vajirā, knowing that this was Māra the Wicked, replied to him in verse:

> Pali: Atha kho vajirā bhikkhunī “māro ayaṁ pāpimā” iti viditvā, māraṁ pāpimantaṁ gāthāhi paccabhāsi:

[¶107] “Why do you believe there’s such a thing as a <j>‘sentient being’?
Māra, is this your theory?
This is just a pile of conditions,
you won’t find a sentient being here.

> Pali: “Kiṁ nu sattoti paccesi,
māra diṭṭhigataṁ nu te;
Suddhasaṅkhārapuñjoyaṁ,
nayidha sattupalabbhati.

[¶108] When the parts are assembled
we use the word ‘chariot’.
So too, when the aggregates are present
‘sentient being’ is the convention we use.

> Pali: Yathā hi aṅgasambhārā,
hoti saddo ratho iti;
Evaṁ khandhesu santesu,
hoti sattoti sammuti.

[¶109] But it’s only suffering that comes to be,
lasts a while, then expires.
Naught but suffering comes to be,
naught but suffering ceases.”

> Pali: Dukkhameva hi sambhoti,
dukkhaṁ tiṭṭhati veti ca;
Nāññatra dukkhā sambhoti,
nāññaṁ dukkhā nirujjhatī”ti.

[¶110] Then Māra the Wicked, thinking, “The nun Vajirā knows me!” miserable and sad, vanished right there.

> Pali: Atha kho māro pāpimā “jānāti maṁ vajirā bhikkhunī”ti dukkhī dummano tatthevantaradhāyīti.

[¶111] > Pali: Bhikkhunīvaggo paṭhamo.

[¶112] > Pali: Tassuddānaṁ

[¶113] > Pali: Āḷavikā ca somā ca,
Gotamī vijayā saha;
Uppalavaṇṇā ca cālā,
Upacālā sīsupacālā ca;
Selā vajirāya te dasāti.

[¶114] The Linked Discourses on Nuns are complete.

> Pali: Bhikkhunīsaṁyuttaṁ samattaṁ.

## 21. The Appeal · SN 6.1–6.9

Source: https://scriptura.si/works/pali-samyutta-nikaya-1/21/ · cite a paragraph as https://scriptura.si/works/pali-samyutta-nikaya-1/21/#p-N

[¶0] SN 6.1 · The Appeal of the Divinity

> Pali: SN 6.1 · Brahmāyācanasutta

[¶1] So I have heard. At one time, when he was first awakened, the Buddha was staying in Uruvelā at the root of the goatherd’s banyan tree on the bank of the Nerañjarā River.

> Pali: Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā uruvelāyaṁ viharati najjā nerañjarāya tīre ajapālanigrodhamūle paṭhamābhisambuddho.

[¶2] Then as he was in private retreat this thought came to his mind, “This principle I have discovered is deep, hard to see, hard to understand, peaceful, sublime, beyond the scope of logic, subtle, comprehensible to the astute. But people like clinging, they love it and enjoy it. It’s hard for them to see this topic; that is, specific conditionality, dependent origination. It’s also hard for them to see this topic; that is, the stilling of all activities, the letting go of all attachments, the ending of craving, fading away, cessation, extinguishment. And if I were to teach this principle, others might not understand me, which would be wearying and troublesome for me.”

> Pali: Atha kho bhagavato rahogatassa paṭisallīnassa evaṁ cetaso parivitakko udapādi: “adhigato kho myāyaṁ dhammo gambhīro duddaso duranubodho santo paṇīto atakkāvacaro nipuṇo paṇḍitavedanīyo. Ālayarāmā kho panāyaṁ pajā ālayaratā ālayasammuditā. Ālayarāmāya kho pana pajāya ālayaratāya ālayasammuditāya duddasaṁ idaṁ ṭhānaṁ yadidaṁ idappaccayatāpaṭiccasamuppādo. Idampi kho ṭhānaṁ duddasaṁ yadidaṁ sabbasaṅkhārasamatho sabbūpadhipaṭinissaggo taṇhākkhayo virāgo nirodho nibbānaṁ. Ahañceva kho pana dhammaṁ deseyyaṁ; pare ca me na ājāneyyuṁ; so mamassa kilamatho, sā mamassa vihesā”ti.

[¶3] And then these verses, which were neither supernaturally inspired, nor learned before in the past, occurred to the Buddha:

> Pali: Apissu bhagavantaṁ imā anacchariyā gāthāyo paṭibhaṁsu pubbe assutapubbā:

[¶4] “I’ve struggled hard to realize this,
there’s no need to reveal it now!
Those mired in greed and hate
can’t really understand this teaching.

> Pali: “Kicchena me adhigataṁ,
halaṁ dāni pakāsituṁ;
Rāgadosaparetehi,
nāyaṁ dhammo susambudho.

[¶5] It goes against the stream, subtle,
deep, obscure, and very fine.
Those besotted by greed cannot see,
for they’re cloaked in a mass of darkness.”

> Pali: Paṭisotagāmiṁ nipuṇaṁ,
gambhīraṁ duddasaṁ aṇuṁ;
Rāgarattā na dakkhanti,
tamokhandhena āvuṭā”ti.

[¶6] And as the Buddha reflected like this, his mind inclined to remaining passive, not to teaching the Dhamma.

> Pali: Itiha bhagavato paṭisañcikkhato appossukkatāya cittaṁ namati, no dhammadesanāya.

[¶7] Then, knowing the Buddha’s train of thought, it occurred to the divinity Sahampati, “Oh lord! The world will be lost, the world will perish! For the mind of the Realized One, the perfected one, the fully awakened Buddha, inclines to remaining passive, not to teaching the Dhamma.”

> Pali: Atha kho brahmuno sahampatissa bhagavato cetasā cetoparivitakkamaññāya etadahosi: “nassati vata bho loko, vinassati vata bho loko, yatra hi nāma tathāgatassa arahato sammāsambuddhassa appossukkatāya cittaṁ namati, no dhammadesanāyā”ti.

[¶8] Then, as easily as a strong person would extend or contract their arm, he vanished from the realm of divinity and reappeared in front of the Buddha. He arranged his robe over one shoulder, knelt on his right knee, raised his joined palms toward the Buddha, and said:

> Pali: Atha kho brahmā sahampati—seyyathāpi nāma balavā puriso samiñjitaṁ vā bāhaṁ pasāreyya, pasāritaṁ vā bāhaṁ samiñjeyya; evameva—brahmaloke antarahito bhagavato purato pāturahosi. Atha kho brahmā sahampati ekaṁsaṁ uttarāsaṅgaṁ karitvā dakkhiṇajāṇumaṇḍalaṁ pathaviyaṁ nihantvā yena bhagavā tenañjaliṁ paṇāmetvā bhagavantaṁ etadavoca:

[¶9] “Sir, let the Blessed One teach the Dhamma! Let the Holy One teach the Dhamma! There are beings with little dust in their eyes. They’re in decline because they haven’t heard the teaching. There will be those who understand the teaching!”

> Pali: “desetu, bhante, bhagavā dhammaṁ, desetu sugato dhammaṁ. Santi sattā apparajakkhajātikā, assavanatā dhammassa parihāyanti. Bhavissanti dhammassa aññātāro”ti.

[¶10] That is what the divinity Sahampati said. Then he went on to say:

> Pali: Idamavoca brahmā sahampati, idaṁ vatvā athāparaṁ etadavoca:

[¶11] “Among the Magadhans there appeared in the past
an impure teaching thought up by the stained.
Fling open the door to freedom from death!
Let them hear the teaching <j>the immaculate one discovered.

> Pali: “Pāturahosi magadhesu pubbe,
Dhammo asuddho samalehi cintito;
Apāpuretaṁ amatassa dvāraṁ,
Suṇantu dhammaṁ vimalenānubuddhaṁ.

[¶12] Standing high on a rocky mountain,
you can see the people all around.
In just the same way, All-seer, so intelligent,
having ascended the Temple of Truth,
rid of sorrow, look upon the people
swamped with sorrow, <j>overcome by rebirth and old age.

> Pali: Sele yathā pabbatamuddhaniṭṭhito,
Yathāpi passe janataṁ samantato;
Tathūpamaṁ dhammamayaṁ sumedha,
Pāsādamāruyha samantacakkhu;
Sokāvatiṇṇaṁ janatamapetasoko,
Avekkhassu jātijarābhibhūtaṁ.

[¶13] Rise, hero! Victor in battle, caravan leader,
wander the world free of debt.
Let the Blessed One teach the Dhamma!
There will be those who understand!”

> Pali: Uṭṭhehi vīra vijitasaṅgāma,
Satthavāha anaṇa vicara loke;
Desassu bhagavā dhammaṁ,
Aññātāro bhavissantī”ti.

[¶14] Then the Buddha, understanding the Divinity’s invitation, surveyed the world with the eye of a Buddha, out of his compassion for sentient beings. And the Buddha saw sentient beings with little dust in their eyes, and some with much dust in their eyes; with keen faculties and with weak faculties, with good qualities and with bad qualities, easy to teach and hard to teach. And some of them lived seeing the danger in the fault to do with the next world, while others did not.

> Pali: Atha kho bhagavā brahmuno ca ajjhesanaṁ viditvā sattesu ca kāruññataṁ paṭicca buddhacakkhunā lokaṁ volokesi. Addasā kho bhagavā buddhacakkhunā lokaṁ volokento satte apparajakkhe mahārajakkhe tikkhindriye mudindriye svākāre dvākāre suviññāpaye duviññāpaye, appekacce paralokavajjabhayadassāvine viharante, appekacce na paralokavajjabhayadassāvine viharante.

[¶15] It’s like a pool with blue water lilies, or pink or white lotuses. Some of them sprout and grow in the water without rising above it, thriving underwater. Some of them sprout and grow in the water reaching the water’s surface. And some of them sprout and grow in the water but rise up above the water and stand with no water clinging to them.

> Pali: Seyyathāpi nāma uppaliniyaṁ vā paduminiyaṁ vā puṇḍarīkiniyaṁ vā appekaccāni uppalāni vā padumāni vā puṇḍarīkāni vā udake jātāni udake saṁvaḍḍhāni udakānuggatāni anto nimuggaposīni, appekaccāni uppalāni vā padumāni vā puṇḍarīkāni vā udake jātāni udake saṁvaḍḍhāni samodakaṁ ṭhitāni, appekaccāni uppalāni vā padumāni vā puṇḍarīkāni vā udake jātāni udake saṁvaḍḍhāni udakā accuggamma ṭhitāni anupalittāni udakena;

[¶16] In the same way, the Buddha saw sentient beings with little dust in their eyes, and some with much dust in their eyes; with keen faculties and with weak faculties, with good qualities and with bad qualities, easy to teach and hard to teach. And some of them lived seeing the danger in the fault to do with the next world, while others did not.

> Pali: evameva bhagavā buddhacakkhunā lokaṁ volokento addasa satte apparajakkhe mahārajakkhe tikkhindriye mudindriye svākāre dvākāre suviññāpaye duviññāpaye, appekacce paralokavajjabhayadassāvine viharante, appekacce na paralokavajjabhayadassāvine viharante.

[¶17] When he had seen this he replied in verse to the divinity Sahampati:

> Pali: Disvāna brahmānaṁ sahampatiṁ gāthāya paccabhāsi:

[¶18] “Flung open are the doors to freedom from death!
Let those with ears to hear commit to faith.
Thinking it would be troublesome, Divinity, <j>I did not teach
the sophisticated, sublime Dhamma among mankind.”

> Pali: “Apārutā tesaṁ amatassa dvārā,
Ye sotavanto pamuñcantu saddhaṁ;
Vihiṁsasaññī paguṇaṁ na bhāsiṁ,
Dhammaṁ paṇītaṁ manujesu brahme”ti.

[¶19] Then the divinity Sahampati, knowing that his request for the Buddha to teach the Dhamma had been granted, bowed and respectfully circled the Buddha, keeping him on his right, before vanishing right there.

> Pali: Atha kho brahmā sahampati “katāvakāso khomhi bhagavatā dhammadesanāyā”ti bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā tatthevantaradhāyīti.

[¶20] SN 6.2 · Respect

> Pali: SN 6.2 · Gāravasutta

[¶21] So I have heard. At one time, when he was first awakened, the Buddha was staying in Uruvelā at the root of the goatherd’s banyan tree on the bank of the Nerañjarā River.

> Pali: Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā uruvelāyaṁ viharati najjā nerañjarāya tīre ajapālanigrodhamūle paṭhamābhisambuddho.

[¶22] Then as he was in private retreat this thought came to his mind, “One without respect and reverence lives in suffering. What ascetic or brahmin should I honor and respect and rely on?”

> Pali: Atha kho bhagavato rahogatassa paṭisallīnassa evaṁ cetaso parivitakko udapādi: “dukkhaṁ kho agāravo viharati appatisso, kaṁ nu khvāhaṁ samaṇaṁ vā brāhmaṇaṁ vā sakkatvā garuṁ katvā upanissāya vihareyyan”ti?

[¶23] Then it occurred to him:

> Pali: Atha kho bhagavato etadahosi:

[¶24] “I’d honor and respect and rely on another ascetic or brahmin so as to complete the entire spectrum of ethics, if it were incomplete. But I don’t see any other ascetic or brahmin in this world—with its gods, Māras, and divinities, this population with its ascetics and brahmins, its gods and humans—who is more accomplished than myself in ethics, who I should honor and respect and rely on.

> Pali: “aparipuṇṇassa kho sīlakkhandhassa pāripūriyā aññaṁ samaṇaṁ vā brāhmaṇaṁ vā sakkatvā garuṁ katvā upanissāya vihareyyaṁ. Na kho panāhaṁ passāmi sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya attanā sīlasampannataraṁ aññaṁ samaṇaṁ vā brāhmaṇaṁ vā, yamahaṁ sakkatvā garuṁ katvā upanissāya vihareyyaṁ.

[¶25] I’d honor and respect and rely on another ascetic or brahmin so as to complete the entire spectrum of immersion, if it were incomplete. But I don’t see any other ascetic or brahmin … who is more accomplished than myself in immersion …

> Pali: Aparipuṇṇassa kho samādhikkhandhassa pāripūriyā aññaṁ samaṇaṁ vā brāhmaṇaṁ vā sakkatvā garuṁ katvā upanissāya vihareyyaṁ. Na kho panāhaṁ passāmi sadevake loke …pe… attanā samādhisampannataraṁ aññaṁ samaṇaṁ vā brāhmaṇaṁ vā, yamahaṁ sakkatvā garuṁ katvā upanissāya vihareyyaṁ.

[¶26] I’d honor and respect and rely on another ascetic or brahmin so as to complete the entire spectrum of wisdom, if it were incomplete. But I don’t see any other ascetic or brahmin … who is more accomplished than myself in wisdom …

> Pali: Aparipuṇṇassa paññākkhandhassa pāripūriyā aññaṁ samaṇaṁ vā brāhmaṇaṁ vā sakkatvā garuṁ katvā upanissāya vihareyyaṁ. Na kho panāhaṁ passāmi sadevake …pe… attanā paññāsampannataraṁ aññaṁ samaṇaṁ vā brāhmaṇaṁ vā, yamahaṁ sakkatvā garuṁ katvā upanissāya vihareyyaṁ.

[¶27] I’d honor and respect and rely on another ascetic or brahmin so as to complete the entire spectrum of freedom, if it were incomplete. But I don’t see any other ascetic or brahmin … who is more accomplished than myself in freedom …

> Pali: Aparipuṇṇassa kho vimuttikkhandhassa pāripūriyā aññaṁ samaṇaṁ vā brāhmaṇaṁ vā sakkatvā garuṁ katvā upanissāya vihareyyaṁ. Na kho panāhaṁ passāmi sadevake …pe… attanā vimuttisampannataraṁ aññaṁ samaṇaṁ vā brāhmaṇaṁ vā, yamahaṁ sakkatvā garuṁ katvā upanissāya vihareyyaṁ.

[¶28] I’d honor and respect and rely on another ascetic or brahmin so as to complete the entire spectrum of the knowledge and vision of freedom, if it were incomplete. But I don’t see any other ascetic or brahmin in this world—with its gods, Māras, and divinities, this population with its ascetics and brahmins, its gods and humans—who is more accomplished than myself in the knowledge and vision of freedom, who I should honor and respect and rely on. Why don’t I honor and respect and rely on the same Dhamma to which I was awakened?”

> Pali: Aparipuṇṇassa kho vimuttiñāṇadassanakkhandhassa pāripūriyā aññaṁ samaṇaṁ vā brāhmaṇaṁ vā sakkatvā garuṁ katvā upanissāya vihareyyaṁ. Na kho panāhaṁ passāmi sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya attanā vimuttiñāṇadassanasampannataraṁ aññaṁ samaṇaṁ vā brāhmaṇaṁ vā, yamahaṁ sakkatvā garuṁ katvā upanissāya vihareyyaṁ. Yannūnāhaṁ yvāyaṁ dhammo mayā abhisambuddho tameva dhammaṁ sakkatvā garuṁ katvā upanissāya vihareyyan”ti.

[¶29] Then the divinity Sahampati knew the Buddha’s train of thought. As easily as a strong person would extend or contract their arm, he vanished from the realm of divinity and reappeared in front of the Buddha. He arranged his robe over one shoulder, raised his cupped palms toward the Buddha, and said:

> Pali: Atha kho brahmā sahampati bhagavato cetasā cetoparivitakkamaññāya—seyyathāpi nāma balavā puriso samiñjitaṁ vā bāhaṁ pasāreyya pasāritaṁ vā bāhaṁ samiñjeyya; evameva—brahmaloke antarahito bhagavato purato pāturahosi. Atha kho brahmā sahampati ekaṁsaṁ uttarāsaṅgaṁ karitvā yena bhagavā tenañjaliṁ paṇāmetvā bhagavantaṁ etadavoca:

[¶30] “That’s so true, Blessed One! That’s so true, Holy One! All the perfected ones, the fully awakened Buddhas who lived in the past honored and respected and relied on this same teaching. All the perfected ones, the fully awakened Buddhas who will live in the future will honor and respect and rely on this same teaching. May the Blessed One, who is the perfected one, the fully awakened Buddha at present, also honor and respect and rely on this same teaching.”

> Pali: “evametaṁ, bhagavā, evametaṁ, sugata. Yepi te, bhante, ahesuṁ atītamaddhānaṁ arahanto sammāsambuddhā, tepi bhagavanto dhammaññeva sakkatvā garuṁ katvā upanissāya vihariṁsu; yepi te, bhante, bhavissanti anāgatamaddhānaṁ arahanto sammāsambuddhā tepi bhagavanto dhammaññeva sakkatvā garuṁ katvā upanissāya viharissanti. Bhagavāpi, bhante, etarahi arahaṁ sammāsambuddho dhammaññeva sakkatvā garuṁ katvā upanissāya viharatū”ti.

[¶31] That is what the divinity Sahampati said. Then he went on to say:

> Pali: Idamavoca brahmā sahampati, idaṁ vatvā athāparaṁ etadavoca:

[¶32] “All Buddhas in the past,
the Buddhas of the future,
and the Buddha at present—
destroyer of the sorrows of many—

> Pali: “Ye ca atītā sambuddhā,
ye ca buddhā anāgatā;
Yo cetarahi sambuddho,
bahūnaṁ sokanāsano.

[¶33] respecting the true teaching
they did live, they do live,
and they also will live.
This is the nature of the Buddhas.

> Pali: Sabbe saddhammagaruno,
vihaṁsu viharanti ca;
Tathāpi viharissanti,
esā buddhāna dhammatā.

[¶34] Therefore someone who desires self-knowledge,
and aspires to greatness themselves,
should respect the true teaching,
remembering the instructions of the Buddhas.”

> Pali: Tasmā hi attakāmena,
mahattamabhikaṅkhatā;
Saddhammo garukātabbo,
saraṁ buddhāna sāsanan”ti.

[¶35] SN 6.3 · With Brahmadeva

> Pali: SN 6.3 · Brahmadevasutta

[¶36] So I have heard. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.

> Pali: Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme.

[¶37] Now at that time a certain brahmin lady had a son named Brahmadeva, who had gone forth from the lay life to homelessness in the presence of the Buddha.

> Pali: Tena kho pana samayena aññatarissā brāhmaṇiyā brahmadevo nāma putto bhagavato santike agārasmā anagāriyaṁ pabbajito hoti.

[¶38] Then Venerable Brahmadeva, living alone, withdrawn, diligent, keen, and resolute, soon realized the supreme culmination of the spiritual path in this very life. He lived having achieved with his own insight the goal for which gentlemen rightly go forth from the lay life to homelessness.

> Pali: Atha kho āyasmā brahmadevo eko vūpakaṭṭho appamatto ātāpī pahitatto viharanto nacirasseva—yassatthāya kulaputtā sammadeva agārasmā anagāriyaṁ pabbajanti, tadanuttaraṁ—brahmacariyapariyosānaṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja vihāsi.

[¶39] He understood: “Rebirth is ended; the spiritual journey has been completed; what had to be done has been done; there is nothing further for this place.” And Venerable Brahmadeva became one of the perfected.

> Pali: “Khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā”ti abbhaññāsi. Aññataro ca panāyasmā brahmadevo arahataṁ ahosi.

[¶40] Then Brahmadeva robed up in the morning and, taking his bowl and robe, entered Sāvatthī for alms. Wandering indiscriminately for almsfood in Sāvatthī, he approached his own mother’s home.

> Pali: Atha kho āyasmā brahmadevo pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya sāvatthiṁ piṇḍāya pāvisi. Sāvatthiyaṁ sapadānaṁ piṇḍāya caramāno yena sakamātu nivesanaṁ tenupasaṅkami.

[¶41] Now at that time Brahmadeva’s mother, the brahmin lady, was presenting a regular oblation to the Divinity.

> Pali: Tena kho pana samayena āyasmato brahmadevassa mātā brāhmaṇī brahmuno āhutiṁ niccaṁ paggaṇhāti.

[¶42] Then the divinity Sahampati thought, “This Venerable Brahmadeva’s mother, the brahmin lady, offers up a regular oblation to the Divinity. Why don’t I go and stir up a sense of urgency in her?”

> Pali: Atha kho brahmuno sahampatissa etadahosi: “ayaṁ kho āyasmato brahmadevassa mātā brāhmaṇī brahmuno āhutiṁ niccaṁ paggaṇhāti. Yannūnāhaṁ taṁ upasaṅkamitvā saṁvejeyyan”ti.

[¶43] Then, as easily as a strong person would extend or contract their arm, he vanished from the realm of divinity and reappeared in the home of Brahmadeva’s mother. Then the divinity Sahampati, while standing in the air, addressed Brahmadeva’s mother in verse:

> Pali: Atha kho brahmā sahampati—seyyathāpi nāma balavā puriso samiñjitaṁ vā bāhaṁ pasāreyya, pasāritaṁ vā bāhaṁ samiñjeyya; evameva—brahmaloke antarahito āyasmato brahmadevassa mātu nivesane pāturahosi. Atha kho brahmā sahampati vehāsaṁ ṭhito āyasmato brahmadevassa mātaraṁ brāhmaṇiṁ gāthāya ajjhabhāsi:

[¶44] “Far from here is the realm of divinity, madam,
to which you present a regular oblation.
But the Divinity doesn’t eat that kind of food.
Why pray, <j>when you don’t know the path to divinity?

> Pali: “Dūre ito brāhmaṇi brahmaloko,
Yassāhutiṁ paggaṇhāsi niccaṁ;
Netādiso brāhmaṇi brahmabhakkho,
Kiṁ jappasi brahmapathaṁ ajānaṁ.

[¶45] This Brahmadeva, madam,
free of attachments, has surpassed the gods.
Owning nothing, providing for no other, <j>a mendicant
has entered your house for alms.

> Pali: Eso hi te brāhmaṇi brahmadevo,
Nirūpadhiko atidevapatto;
Akiñcano bhikkhu anaññaposī,
Yo te so piṇḍāya gharaṁ paviṭṭho.

[¶46] He’s worthy of offerings dedicated to the gods, <j>a knowledge master, evolved.
He’s worthy of a religious donation <j>from gods and men.
Having banished all evils, he’s unsullied.
Cool at heart, he wanders searching for food.

> Pali: Āhuneyyo vedagu bhāvitatto,
Narānaṁ devānañca dakkhiṇeyyo;
Bāhitvā pāpāni anūpalitto,
Ghāsesanaṁ iriyati sītibhūto.

[¶47] He has no before and after,
peaceful, unclouded, untroubled, <j>with no need for hope,
he has laid down the rod <j>for all creatures firm and frail.
So let him enjoy your offering of alms for the highest.

> Pali: Na tassa pacchā na puratthamatthi,
Santo vidhūmo anigho nirāso;
Nikkhittadaṇḍo tasathāvaresu,
So tyāhutiṁ bhuñjatu aggapiṇḍaṁ.

[¶48] With peaceful mind, he has left the crowd,
he wanders like a tamed elephant, unperturbed.
He’s a mendicant fair in ethics, with heart well freed.
So let him enjoy your offering <j>of alms for the highest.

> Pali: Visenibhūto upasantacitto,
Nāgova danto carati anejo;
Bhikkhu susīlo suvimuttacitto,
So tyāhutiṁ bhuñjatu aggapiṇḍaṁ.

[¶49] With unwavering confidence in him,
present your religious donation <j>to one who is worthy of it.
Now that you’ve seen the sage who has crossed over, <j>madam,
make merit for the sake of future happiness!”

> Pali: Tasmiṁ pasannā avikampamānā,
Patiṭṭhapehi dakkhiṇaṁ dakkhiṇeyye;
Karohi puññaṁ sukhamāyatikaṁ,
Disvā muniṁ brāhmaṇi oghatiṇṇanti.

[¶50] With unwavering confidence in him,
she presented her religious donation <j>to one who is worthy of it.
After seeing the sage who had crossed over, <j>the brahmin lady
made merit for the sake of future happiness.

> Pali: Tasmiṁ pasannā avikampamānā,
Patiṭṭhapesi dakkhiṇaṁ dakkhiṇeyye;
Akāsi puññaṁ sukhamāyatikaṁ,
Disvā muniṁ brāhmaṇī oghatiṇṇan”ti.

[¶51] SN 6.4 · With Baka the Divinity

> Pali: SN 6.4 · Bakabrahmasutta

[¶52] So I have heard. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.

> Pali: Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme.

[¶53] Now at that time Baka the Divinity had the following harmful misconception: “This is permanent, this is everlasting, this is eternal, this is whole, this is not liable to pass away. For this is where there’s no being born, growing old, dying, passing away, or being reborn. And there’s no other escape beyond this.”

> Pali: Tena kho pana samayena bakassa brahmuno evarūpaṁ pāpakaṁ diṭṭhigataṁ uppannaṁ hoti: “idaṁ niccaṁ, idaṁ dhuvaṁ, idaṁ sassataṁ, idaṁ kevalaṁ, idaṁ acavanadhammaṁ, idañhi na jāyati na jīyati na mīyati na cavati na upapajjati, ito ca panaññaṁ uttari nissaraṇaṁ natthī”ti.

[¶54] Then the Buddha knew Baka the Divinity’s train of thought. As easily as a strong person would extend or contract their arm, he vanished from Jeta’s Grove and reappeared in that realm of divinity.

> Pali: Atha kho bhagavā bakassa brahmuno cetasā cetoparivitakkamaññāya—seyyathāpi nāma balavā puriso samiñjitaṁ vā bāhaṁ pasāreyya, pasāritaṁ vā bāhaṁ samiñjeyya; evameva—jetavane antarahito tasmiṁ brahmaloke pāturahosi.

[¶55] Baka the Divinity saw the Buddha coming off in the distance and said to him, “Come, good fellow! Welcome, good fellow! It’s been a long time since you took the opportunity to come here. For this is permanent, this is everlasting, this is eternal, this is whole, this is not liable to pass away. For this is where there’s no being born, growing old, dying, passing away, or being reborn. And there’s no other escape beyond this.”

> Pali: Addasā kho bako brahmā bhagavantaṁ dūratova āgacchantaṁ. Disvāna bhagavantaṁ etadavoca: “ehi kho, mārisa, svāgataṁ te, mārisa. Cirassaṁ kho, mārisa, imaṁ pariyāyamakāsi yadidaṁ idhāgamanāya. Idañhi, mārisa, niccaṁ, idaṁ dhuvaṁ, idaṁ sassataṁ, idaṁ kevalaṁ, idaṁ acavanadhammaṁ, idañhi na jāyati na jīyati na mīyati na cavati na upapajjati. Ito ca panaññaṁ uttari nissaraṇaṁ natthī”ti.

[¶56] When he had spoken, the Buddha said to him, “Alas, Baka the Divinity is lost in ignorance! Alas, Baka the Divinity is lost in ignorance! Because what is actually impermanent, not lasting, transient, incomplete, and liable to pass away, he says is permanent, everlasting, eternal, whole, and not liable to pass away. And where there is being born, growing old, dying, passing away, and being reborn, he says that there’s no being born, growing old, dying, passing away, or being reborn. And although there is another escape beyond this, he says that there’s no other escape beyond this.”

> Pali: Evaṁ vutte, bhagavā bakaṁ brahmānaṁ etadavoca: “avijjāgato vata bho bako brahmā, avijjāgato vata bho bako brahmā. Yatra hi nāma aniccaṁyeva samānaṁ niccanti vakkhati, adhuvaṁyeva samānaṁ dhuvanti vakkhati, asassataṁyeva samānaṁ sassatanti vakkhati, akevalaṁyeva samānaṁ kevalanti vakkhati, cavanadhammaṁyeva samānaṁ acavanadhammanti vakkhati. Yattha ca pana jāyati ca jīyati ca mīyati ca cavati ca upapajjati ca, tañca tathā vakkhati: ‘idañhi na jāyati na jīyati na mīyati na cavati na upapajjati’. Santañca panaññaṁ uttari nissaraṇaṁ, ‘natthaññaṁ uttari nissaraṇan’ti vakkhatī”ti.

[¶57] “Gotama, we seventy-two merit-makers <j>are now wielders of power,
having passed beyond rebirth and old age.
This is our last rebirth as the Divinity, <j>O knowledge master.
And now many people pray to us.”

> Pali: “Dvāsattati gotama puññakammā,
Vasavattino jātijaraṁ atītā;
Ayamantimā vedagū brahmupapatti,
Asmābhijappanti janā anekā”ti.

[¶58] “But, Baka, the lifespan here is short, not long,
though you think it’s long.
A hundred thousand times a hundred million years—
I understand your lifespan, Divinity.”

> Pali: “Appañhi etaṁ na hi dīghamāyu,
Yaṁ tvaṁ baka maññasi dīghamāyuṁ;
Sataṁ sahassānaṁ nirabbudānaṁ,
Āyuṁ pajānāmi tavāhaṁ brahme”ti.

[¶59] “I am the blessed one of infinite vision,
who has gone beyond rebirth and old age and sorrow.
What was my past practice of precept and observance?
Explain to me so that I may understand.”

> Pali: “Anantadassī bhagavāhamasmi,
Jātijaraṁ sokamupātivatto;
Kiṁ me purāṇaṁ vatasīlavattaṁ,
Ācikkha me taṁ yamahaṁ vijaññā”ti.

[¶60] “You gave drink to many humans
who were oppressed by thirst and heat.
That’s your past practice of precept and observance.
I recollect it like one who has wakened from sleep.

> Pali: “Yaṁ tvaṁ apāyesi bahū manusse,
Pipāsite ghammani samparete;
Taṁ te purāṇaṁ vatasīlavattaṁ,
Suttappabuddhova anussarāmi.

[¶61] When people at Deer River Bank were seized,
you released the captives as they were led away.
That’s your past practice of precept and observance.
I recollect it like one who has wakened from sleep.

> Pali: Yaṁ eṇikūlasmiṁ janaṁ gahītaṁ,
Amocayī gayhakaṁ nīyamānaṁ;
Taṁ te purāṇaṁ vatasīlavattaṁ,
Suttappabuddhova anussarāmi.

[¶62] When a boat on the Ganges River was seized
by a fierce dragon desiring human flesh,
you freed it wielding mighty force.
That’s your past practice of precept and observance.
I recollect it like one who has wakened from sleep.

> Pali: Gaṅgāya sotasmiṁ gahītanāvaṁ,
Luddena nāgena manussakamyā;
Pamocayittha balasā pasayha,
Taṁ te purāṇaṁ vatasīlavattaṁ;
Suttappabuddhova anussarāmi.

[¶63] I used to be your footman named Kappa.
You thought he was intelligent and loyal.
That’s your past practice <j>of precept and observance.
I recollect it like one who has wakened from sleep.”

> Pali: Kappo ca te baddhacaro ahosiṁ,
Sambuddhimantaṁ vatinaṁ amaññi;
Taṁ te purāṇaṁ vatasīlavattaṁ,
Suttappabuddhova anussarāmī”ti.

[¶64] “You certainly understand this lifespan of mine.
And others, too, you know; <j>that’s why you’re the Buddha.
And that’s why your blazing glory
lights up even the realm of divinity.”

> Pali: “Addhā pajānāsi mametamāyuṁ,
Aññepi jānāsi tathā hi buddho;
Tathā hi tyāyaṁ jalitānubhāvo,
Obhāsayaṁ tiṭṭhati brahmalokan”ti.

[¶65] SN 6.5 · A Certain Divinity

> Pali: SN 6.5 · Aññatarabrahmasutta

[¶66] At Sāvatthī.

> Pali: Sāvatthinidānaṁ.

[¶67] Now at that time a certain divinity had the following harmful misconception: “No ascetic or brahmin can come here!”

> Pali: Tena kho pana samayena aññatarassa brahmuno evarūpaṁ pāpakaṁ diṭṭhigataṁ uppannaṁ hoti: “natthi so samaṇo vā brāhmaṇo vā yo idha āgaccheyyā”ti.

[¶68] Then the Buddha knew that divinity’s train of thought. As easily as a strong person would extend or contract their arm, he vanished from Jeta’s Grove and reappeared in that realm of divinity. Then the Buddha sat cross-legged in the air above that divinity, having entered upon the fire element.

> Pali: Atha kho bhagavā tassa brahmuno cetasā cetoparivitakkamaññāya—seyyathāpi nāma balavā puriso …pe… tasmiṁ brahmaloke pāturahosi. Atha kho bhagavā tassa brahmuno upari vehāsaṁ pallaṅkena nisīdi tejodhātuṁ samāpajjitvā.

[¶69] Then Venerable Mahāmoggallāna thought, “Where is the Buddha staying at present?” With clairvoyance that is purified and superhuman, he saw the Buddha seated cross-legged in the air above that divinity, having entered upon the fire element. Then, as easily as a strong person would extend or contract their arm, he vanished from Jeta’s Grove and reappeared in that realm of divinity. Then Mahāmoggallāna—positioning himself in the east, below the Buddha—sat cross-legged in the air above that divinity, having entered upon the fire element.

> Pali: Atha kho āyasmato mahāmoggallānassa etadahosi: “kahaṁ nu kho bhagavā etarahi viharatī”ti? Addasā kho āyasmā mahāmoggallāno bhagavantaṁ dibbena cakkhunā visuddhena atikkantamānusakena tassa brahmuno upari vehāsaṁ pallaṅkena nisinnaṁ tejodhātuṁ samāpannaṁ. Disvāna—seyyathāpi nāma balavā puriso samiñjitaṁ vā bāhaṁ pasāreyya, pasāritaṁ vā bāhaṁ samiñjeyya; evameva—jetavane antarahito tasmiṁ brahmaloke pāturahosi. Atha kho āyasmā mahāmoggallāno puratthimaṁ disaṁ nissāya tassa brahmuno upari vehāsaṁ pallaṅkena nisīdi tejodhātuṁ samāpajjitvā nīcataraṁ bhagavato.

[¶70] Then Venerable Mahākassapa … positioned himself in the south …

> Pali: Atha kho āyasmato mahākassapassa etadahosi: “kahaṁ nu kho bhagavā etarahi viharatī”ti? Addasā kho āyasmā mahākassapo bhagavantaṁ dibbena cakkhunā …pe… disvāna—seyyathāpi nāma balavā puriso …pe… evameva—jetavane antarahito tasmiṁ brahmaloke pāturahosi. Atha kho āyasmā mahākassapo dakkhiṇaṁ disaṁ nissāya tassa brahmuno upari vehāsaṁ pallaṅkena nisīdi tejodhātuṁ samāpajjitvā nīcataraṁ bhagavato.

[¶71] Venerable Mahākappina … positioned himself in the west …

> Pali: Atha kho āyasmato mahākappinassa etadahosi: “kahaṁ nu kho bhagavā etarahi viharatī”ti? Addasā kho āyasmā mahākappino bhagavantaṁ dibbena cakkhunā …pe… tejodhātuṁ samāpannaṁ. Disvāna—seyyathāpi nāma balavā puriso …pe… evameva—jetavane antarahito tasmiṁ brahmaloke pāturahosi. Atha kho āyasmā mahākappino pacchimaṁ disaṁ nissāya tassa brahmuno upari vehāsaṁ pallaṅkena nisīdi tejodhātuṁ samāpajjitvā nīcataraṁ bhagavato.

[¶72] Venerable Anuruddha … positioned himself in the north, below the Buddha, sitting cross-legged in the air above that divinity, having entered upon the fire element.

> Pali: Atha kho āyasmato anuruddhassa etadahosi: “kahaṁ nu kho bhagavā etarahi viharatī”ti? Addasā kho āyasmā anuruddho …pe… tejodhātuṁ samāpannaṁ. Disvāna—seyyathāpi nāma balavā puriso …pe… tasmiṁ brahmaloke pāturahosi. Atha kho āyasmā anuruddho uttaraṁ disaṁ nissāya tassa brahmuno upari vehāsaṁ pallaṅkena nisīdi tejodhātuṁ samāpajjitvā nīcataraṁ bhagavato.

[¶73] Then Mahāmoggallāna addressed that divinity in verse:

> Pali: Atha kho āyasmā mahāmoggallāno taṁ brahmānaṁ gāthāya ajjhabhāsi:

[¶74] “Reverend, do you still have the same view
that you had in the past?
Or do you see the radiance
surpassing the realm of divinity?”

> Pali: “Ajjāpi te āvuso sā diṭṭhi,
Yā te diṭṭhi pure ahu;
Passasi vītivattantaṁ,
Brahmaloke pabhassaran”ti.

[¶75] “Good fellow, I don’t have that view
that I had in the past.
I see the radiance
surpassing the realm of divinity.
So how could I say today
that I am permanent and eternal?”

> Pali: “Na me mārisa sā diṭṭhi,
yā me diṭṭhi pure ahu;
Passāmi vītivattantaṁ,
brahmaloke pabhassaraṁ;
Svāhaṁ ajja kathaṁ vajjaṁ,
ahaṁ niccomhi sassato”ti.

[¶76] Having inspired a sense of awe in the Divinity, as easily as a strong person would extend or contract their arm, the Buddha vanished from the realm of divinity and reappeared in Jeta’s Grove.

> Pali: Atha kho bhagavā taṁ brahmānaṁ saṁvejetvā—seyyathāpi nāma balavā puriso samiñjitaṁ vā bāhaṁ pasāreyya, pasāritaṁ vā bāhaṁ samiñjeyya; evameva—tasmiṁ brahmaloke antarahito jetavane pāturahosi.

[¶77] Then that divinity addressed a member of his retinue, “Please, good fellow, go up to Venerable Mahāmoggallāna and say to him: ‘Moggallāna my good fellow, are there any other disciples of the Buddha who have power and might comparable to the worthies Moggallāna, Kassapa, Kappina, and Anuruddha?’”

> Pali: Atha kho so brahmā aññataraṁ brahmapārisajjaṁ āmantesi: “ehi tvaṁ, mārisa, yenāyasmā mahāmoggallāno tenupasaṅkama; upasaṅkamitvā āyasmantaṁ mahāmoggallānaṁ evaṁ vadehi: ‘atthi nu kho, mārisa moggallāna, aññepi tassa bhagavato sāvakā evaṁmahiddhikā evaṁmahānubhāvā; seyyathāpi bhavaṁ moggallāno kassapo kappino anuruddho’”ti?

[¶78] “Yes, good fellow,” replied that retinue member. He went to Moggallāna and asked as instructed.

> Pali: “Evaṁ, mārisā”ti kho so brahmapārisajjo tassa brahmuno paṭissutvā yenāyasmā mahāmoggallāno tenupasaṅkami; upasaṅkamitvā āyasmantaṁ mahāmoggallānaṁ etadavoca: “atthi nu kho, mārisa moggallāna, aññepi tassa bhagavato sāvakā evaṁmahiddhikā evaṁmahānubhāvā; seyyathāpi bhavaṁ moggallāno kassapo kappino anuruddho”ti?

[¶79] Then Mahāmoggallāna addressed that member of the retinue of Divinity in verse:

> Pali: Atha kho āyasmā mahāmoggallāno taṁ brahmapārisajjaṁ gāthāya ajjhabhāsi:

[¶80] “There are many disciples of the Buddha
who have the three knowledges,
and have attained psychic power, <j>expert in encompassing minds,
they’re perfected ones with defilements ended.”

> Pali: “Tevijjā iddhipattā ca,
cetopariyāyakovidā;
Khīṇāsavā arahanto,
bahū buddhassa sāvakā”ti.

[¶81] Then that member of the retinue of Divinity, having approved and agreed with what Mahāmoggallāna said, went to that divinity and said to him, “Good fellow, Venerable Mahāmoggallāna said this:

> Pali: Atha kho so brahmapārisajjo āyasmato mahāmoggallānassa bhāsitaṁ abhinanditvā anumoditvā yena so brahmā tenupasaṅkami; upasaṅkamitvā taṁ brahmānaṁ etadavoca: “āyasmā, mārisa, mahāmoggallāno evamāha:

[¶82] ‘There are many disciples of the Buddha
who have the three knowledges,
and have attained psychic power, <j>expert in encompassing minds,
they’re perfected ones with defilements ended.’”

> Pali: ‘Tevijjā iddhipattā ca,
cetopariyāyakovidā;
Khīṇāsavā arahanto,
bahū buddhassa sāvakā’”ti.

[¶83] That is what that member of the retinue of Divinity said. Satisfied, that divinity approved what the member of his retinue said.

> Pali: Idamavoca so brahmapārisajjo. Attamano ca so brahmā tassa brahmapārisajjassa bhāsitaṁ abhinandīti.

[¶84] SN 6.6 · The Negligent Divinity

> Pali: SN 6.6 · Brahmalokasutta

[¶85] At Sāvatthī.

> Pali: Sāvatthinidānaṁ.

[¶86] Now at that time the Buddha had gone into retreat for the day’s meditation.

> Pali: Tena kho pana samayena bhagavā divāvihāragato hoti paṭisallīno.

[¶87] Then the independent divinities Subrahmā and Suddhāvāsa went to the Buddha and stationed themselves one by each door-post. But Subrahmā said to Suddhāvāsa, “Good fellow, it’s the wrong time to pay homage to the Buddha. He has gone into retreat for the day’s meditation. But such-and-such realm of divinity is successful and prosperous, while the divinity living there is negligent. Come, let’s go to that realm of divinity and inspire awe in that divinity!”

> Pali: Atha kho subrahmā ca paccekabrahmā suddhāvāso ca paccekabrahmā yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā paccekaṁ dvārabāhaṁ upanissāya aṭṭhaṁsu. Atha kho subrahmā paccekabrahmā suddhāvāsaṁ paccekabrahmānaṁ etadavoca: “akālo kho tāva, mārisa, bhagavantaṁ payirupāsituṁ; divāvihāragato bhagavā paṭisallīno ca. Asuko ca brahmaloko iddho ceva phīto ca, brahmā ca tatra pamādavihāraṁ viharati. Āyāma, mārisa, yena so brahmaloko tenupasaṅkamissāma; upasaṅkamitvā taṁ brahmānaṁ saṁvejeyyāmā”ti.

[¶88] “Yes, good fellow,” replied Suddhāvāsa.

> Pali: “Evaṁ, mārisā”ti kho suddhāvāso paccekabrahmā subrahmuno paccekabrahmuno paccassosi.

[¶89] Then, as easily as a strong person would extend or contract their arm, they vanished from in front of the Buddha and appeared in that realm of divinity.

> Pali: Atha kho subrahmā ca paccekabrahmā suddhāvāso ca paccekabrahmā—seyyathāpi nāma balavā puriso …pe… evameva—bhagavato purato antarahitā tasmiṁ brahmaloke pāturahesuṁ.

[¶90] That divinity saw those divinities coming off in the distance and said to them, “Well now, good fellows, where have you come from?”

> Pali: Addasā kho so brahmā te brahmāno dūratova āgacchante. Disvāna te brahmāno etadavoca: “handa kuto nu tumhe, mārisā, āgacchathā”ti?

[¶91] “Good fellow, we’ve come from the presence of the Blessed One, the perfected one, the fully awakened Buddha. Shouldn’t you go to attend on that Blessed One?”

> Pali: “Āgatā kho mayaṁ, mārisa, amha tassa bhagavato santikā arahato sammāsambuddhassa. Gaccheyyāsi pana tvaṁ, mārisa, tassa bhagavato upaṭṭhānaṁ arahato sammāsambuddhassā”ti?

[¶92] When they had spoken, that divinity refused to accept their advice. He multiplied himself a thousand times and said to Subrahmā, “Good fellow, can’t you see that I have such psychic power?”

> Pali: Evaṁ vutto, kho so brahmā taṁ vacanaṁ anadhivāsento sahassakkhattuṁ attānaṁ abhinimminitvā subrahmānaṁ paccekabrahmānaṁ etadavoca: “passasi me no tvaṁ, mārisa, evarūpaṁ iddhānubhāvan”ti?

[¶93] “I see that, good fellow.”

> Pali: “Passāmi kho tyāhaṁ, mārisa, evarūpaṁ iddhānubhāvan”ti.

[¶94] “Since I have such psychic power and might, what other ascetic or brahmin should I go to and attend upon?”

> Pali: “So khvāhaṁ, mārisa, evaṁmahiddhiko evaṁmahānubhāvo kassa aññassa samaṇassa vā brāhmaṇassa vā upaṭṭhānaṁ gamissāmī”ti?

[¶95] Then Subrahmā multiplied himself two thousand times and said to that divinity, “Good fellow, can’t you see that I have such psychic power?”

> Pali: Atha kho subrahmā paccekabrahmā dvisahassakkhattuṁ attānaṁ abhinimminitvā taṁ brahmānaṁ etadavoca: “passasi me no tvaṁ, mārisa, evarūpaṁ iddhānubhāvan”ti?

[¶96] “I see that, good fellow.”

> Pali: “Passāmi kho tyāhaṁ, mārisa, evarūpaṁ iddhānubhāvan”ti.

[¶97] “That Buddha has even more psychic power and might than you or me. Shouldn’t you go to attend on that Blessed One?”

> Pali: “Tayā ca kho, mārisa, mayā ca sveva bhagavā mahiddhikataro ceva mahānubhāvataro ca. Gaccheyyāsi tvaṁ, mārisa, tassa bhagavato upaṭṭhānaṁ arahato sammāsambuddhassā”ti?

[¶98] Then that divinity addressed Subrahmā in verse:

> Pali: Atha kho so brahmā subrahmānaṁ paccekabrahmānaṁ gāthāya ajjhabhāsi:

[¶99] “There are three hundreds of phoenixes, <j>four of swans,
and five of tigerhawks. <j>To he who practiced absorption
belongs this palace; it shines, Divinity,
lighting up the northern quarter!”

> Pali: “Tayo supaṇṇā caturo ca haṁsā,
Byagghīnisā pañcasatā ca jhāyino;
Tayidaṁ vimānaṁ jalate ca brahme,
Obhāsayaṁ uttarassaṁ disāyan”ti.

[¶100] “So what if your palace shines,
lighting up the northern quarter?
A clever person, seeing the strife in form,
its chronic trembling, takes no pleasure in it.”

> Pali: “Kiñcāpi te taṁ jalate vimānaṁ,
Obhāsayaṁ uttarassaṁ disāyaṁ;
Rūpe raṇaṁ disvā sadā pavedhitaṁ,
Tasmā na rūpe ramatī sumedho”ti.

[¶101] Then after inspiring awe in that divinity, the independent divinities Subrahmā and Suddhāvāsa vanished right there. And after some time that divinity went to attend on the Buddha.

> Pali: Atha kho subrahmā ca paccekabrahmā suddhāvāso ca paccekabrahmā taṁ brahmānaṁ saṁvejetvā tatthevantaradhāyiṁsu. Agamāsi ca kho so brahmā aparena samayena bhagavato upaṭṭhānaṁ arahato sammāsambuddhassāti.

[¶102] SN 6.7 · About Kokālika

> Pali: SN 6.7 · Kokālikasutta

[¶103] At Sāvatthī.

> Pali: Sāvatthinidānaṁ.

[¶104] Now at that time the Buddha had gone into retreat for the day’s meditation. Then the independent divinities Subrahmā and Suddhāvāsa went to the Buddha and stationed themselves one by each door-post.

> Pali: Tena kho pana samayena bhagavā divāvihāragato hoti paṭisallīno. Atha kho subrahmā ca paccekabrahmā suddhāvāso ca paccekabrahmā yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā paccekaṁ dvārabāhaṁ nissāya aṭṭhaṁsu.

[¶105] Then Subrahmā spoke this verse about the mendicant Kokālika in the Buddha’s presence:

> Pali: Atha kho subrahmā paccekabrahmā kokālikaṁ bhikkhuṁ ārabbha bhagavato santike imaṁ gāthaṁ abhāsi:

[¶106] “What wise person here would judge
the immeasurable by measuring them?
I think anyone who’d do such a thing
is an ordinary person, shrouded.”

> Pali: “Appameyyaṁ paminanto,
Kodha vidvā vikappaye;
Appameyyaṁ pamāyinaṁ,
Nivutaṁ taṁ maññe puthujjanan”ti.

[¶107] SN 6.8 · About Katamorakatissaka

> Pali: SN 6.8 · Katamodakatissasutta

[¶108] At Sāvatthī.

> Pali: Sāvatthinidānaṁ.

[¶109] Now at that time the Buddha had gone into retreat for the day’s meditation. Then the independent divinities Subrahmā and Suddhāvāsa went to the Buddha and stationed themselves one by each door-post.

> Pali: Tena kho pana samayena bhagavā divāvihāragato hoti paṭisallīno. Atha kho subrahmā ca paccekabrahmā suddhāvāso ca paccekabrahmā yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā paccekaṁ dvārabāhaṁ nissāya aṭṭhaṁsu.

[¶110] Then Suddhāvāsa spoke this verse about the mendicant Katamorakatissaka in the Buddha’s presence:

> Pali: Atha kho suddhāvāso paccekabrahmā katamodakatissakaṁ bhikkhuṁ ārabbha bhagavato santike imaṁ gāthaṁ abhāsi:

[¶111] “What wise person here would judge
the immeasurable by measuring them?
I think anyone who’d do such a thing
is an ignoramus, shrouded.”

> Pali: “Appameyyaṁ paminanto,
Kodha vidvā vikappaye;
Appameyyaṁ pamāyinaṁ,
Nivutaṁ taṁ maññe akissavan”ti.

[¶112] SN 6.9 · With the Divinity Tudu

> Pali: SN 6.9 · Turūbrahmasutta

[¶113] At Sāvatthī.

> Pali: Sāvatthinidānaṁ.

[¶114] Now at that time the mendicant Kokālika was sick, suffering, gravely ill.

> Pali: Tena kho pana samayena kokāliko bhikkhu ābādhiko hoti dukkhito bāḷhagilāno.

[¶115] Then, late at night, the glorious independent divinity Tudu, lighting up the entire Jeta’s Grove, went up to the mendicant Kokālika, and standing in the air he said to him, “Kokālika, have confidence in Sāriputta and Moggallāna, they’re good monks.”

> Pali: Atha kho turū paccekabrahmā abhikkantāya rattiyā abhikkantavaṇṇo kevalakappaṁ jetavanaṁ obhāsetvā yena kokāliko bhikkhu tenupasaṅkami; upasaṅkamitvā vehāsaṁ ṭhito kokālikaṁ bhikkhuṁ etadavoca: “pasādehi, kokālika, sāriputtamoggallānesu cittaṁ. Pesalā sāriputtamoggallānā”ti.

[¶116] “Who are you, reverend?”

> Pali: “Kosi tvaṁ, āvuso”ti?

[¶117] “I am Tudu the independent divinity.”

> Pali: “Ahaṁ turū paccekabrahmā”ti.

[¶118] “Didn’t the Buddha declare you a non-returner? So what then are you doing back here? See how far you have strayed!”

> Pali: “Nanu tvaṁ, āvuso, bhagavatā anāgāmī byākato, atha kiñcarahi idhāgato? Passa, yāvañca te idaṁ aparaddhan”ti.

[¶119] “A person is born
with an axe in their mouth.
A fool cuts themselves with it
when they say bad words.

> Pali: “Purisassa hi jātassa,
kuṭhārī jāyate mukhe;
Yāya chindati attānaṁ,
bālo dubbhāsitaṁ bhaṇaṁ.

[¶120] When you praise someone worthy of criticism,
or criticize someone worthy of praise,
you choose a losing hand with your own mouth:
you’ll never find happiness that way.

> Pali: Yo nindiyaṁ pasaṁsati,
Taṁ vā nindati yo pasaṁsiyo;
Vicināti mukhena so kaliṁ,
Kalinā tena sukhaṁ na vindati.

[¶121] A losing hand at dice is a trivial thing,
if all you lose is your money
and all you own, even yourself.
What’s a really terrible hand
is to hate the holy ones.

> Pali: Appamattako ayaṁ kali,
Yo akkhesu dhanaparājayo;
Sabbassāpi sahāpi attanā,
Ayameva mahantataro kali;
Yo sugatesu manaṁ padosaye.

[¶122] For a hundred thousand times a hundred million,
times five hundred and thirty-six times <j>a thousand times ten million years
a slanderer of noble ones goes to hell,
having aimed bad words and thoughts at them.”

> Pali: Sataṁ sahassānaṁ nirabbudānaṁ,
Chattiṁsati pañca ca abbudāni;
Yamariyagarahī nirayaṁ upeti,
Vācaṁ manañca paṇidhāya pāpakan”ti.

## 22. The Appeal · SN 6.10

Source: https://scriptura.si/works/pali-samyutta-nikaya-1/22/ · cite a paragraph as https://scriptura.si/works/pali-samyutta-nikaya-1/22/#p-N

[¶0] SN 6.10 · With Kokālika

> Pali: SN 6.10 · Kokālikasutta

[¶1] At Sāvatthī.

> Pali: Sāvatthinidānaṁ.

[¶2] Then the mendicant Kokālika went up to the Buddha, bowed, sat down to one side, and said to him, “Sir, Sāriputta and Moggallāna have corrupt wishes. They’ve fallen under the sway of corrupt wishes.”

> Pali: Atha kho kokāliko bhikkhu yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho kokāliko bhikkhu bhagavantaṁ etadavoca: “pāpicchā, bhante, sāriputtamoggallānā pāpikānaṁ icchānaṁ vasaṁ gatā”ti.

[¶3] When this was said, the Buddha said to Kokālika, “Don’t say that, Kokālika! Don’t say that, Kokālika! Have confidence in Sāriputta and Moggallāna, they’re good monks.”

> Pali: Evaṁ vutte, bhagavā kokālikaṁ bhikkhuṁ etadavoca: “mā hevaṁ, kokālika, avaca; mā hevaṁ, kokālika, avaca. Pasādehi, kokālika, sāriputtamoggallānesu cittaṁ. Pesalā sāriputtamoggallānā”ti.

[¶4] For a second time Kokālika said to the Buddha, “Despite my faith and trust in the Buddha, Sāriputta and Moggallāna have corrupt wishes. They’ve fallen under the sway of corrupt wishes.”

> Pali: Dutiyampi kho kokāliko bhikkhu bhagavantaṁ etadavoca: “kiñcāpi me, bhante, bhagavā saddhāyiko paccayiko; atha kho pāpicchāva bhante, sāriputtamoggallānā pāpikānaṁ icchānaṁ vasaṁ gatā”ti.

[¶5] For a second time, the Buddha said to Kokālika, “Don’t say that, Kokālika! Don’t say that, Kokālika! Have confidence in Sāriputta and Moggallāna, they’re good monks.”

> Pali: Dutiyampi kho bhagavā kokālikaṁ bhikkhuṁ etadavoca: “mā hevaṁ, kokālika, avaca; mā hevaṁ, kokālika, avaca. Pasādehi, kokālika, sāriputtamoggallānesu cittaṁ. Pesalā sāriputtamoggallānā”ti.

[¶6] For a third time Kokālika said to the Buddha, “Despite my faith and trust in the Buddha, Sāriputta and Moggallāna have corrupt wishes. They’ve fallen under the sway of corrupt wishes.”

> Pali: Tatiyampi kho kokāliko bhikkhu bhagavantaṁ etadavoca: “kiñcāpi …pe… icchānaṁ vasaṁ gatā”ti.

[¶7] For a third time, the Buddha said to Kokālika, “Don’t say that, Kokālika! Don’t say that, Kokālika! Have confidence in Sāriputta and Moggallāna, they’re good monks.”

> Pali: Tatiyampi kho bhagavā kokālikaṁ bhikkhuṁ etadavoca: “mā hevaṁ …pe… pesalā sāriputtamoggallānā”ti.

[¶8] Then Kokālika rose from his seat, bowed, and respectfully circled the Buddha, keeping him on his right, before leaving. Not long after he left his body erupted with boils the size of mustard seeds. The boils grew to the size of mung beans, then chickpeas, then jujube seeds, then jujubes, then myrobalans, then unripe wood-apples, then ripe wood-apples. Finally they burst open, and pus and blood oozed out. Then the mendicant Kokālika died of that illness. He was reborn in the Pink Lotus hell because of his resentment for Sāriputta and Moggallāna.

> Pali: Atha kho kokāliko bhikkhu uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā pakkāmi. Acirapakkantassa ca kokālikassa bhikkhuno sāsapamattīhi pīḷakāhi sabbo kāyo phuṭo ahosi. Sāsapamattiyo hutvā muggamattiyo ahesuṁ, muggamattiyo hutvā kalāyamattiyo ahesuṁ, kalāyamattiyo hutvā kolaṭṭhimattiyo ahesuṁ, kolaṭṭhimattiyo hutvā kolamattiyo ahesuṁ, kolamattiyo hutvā āmalakamattiyo ahesuṁ, āmalakamattiyo hutvā beluvasalāṭukamattiyo ahesuṁ, beluvasalāṭukamattiyo hutvā billamattiyo ahesuṁ, billamattiyo hutvā pabhijjiṁsu. Pubbañca lohitañca pagghariṁsu. Atha kho kokāliko bhikkhu teneva ābādhena kālamakāsi. Kālaṅkato ca kokāliko bhikkhu padumaṁ nirayaṁ upapajji sāriputtamoggallānesu cittaṁ āghātetvā.

[¶9] Then, late at night, the glorious divinity Sahampati, lighting up the entire Jeta’s Grove, went up to the Buddha, bowed, stood to one side, and said to him, “Sir, the mendicant Kokālika has passed away. He was reborn in the Pink Lotus hell because of his resentment for Sāriputta and Moggallāna.”

> Pali: Atha kho brahmā sahampati abhikkantāya rattiyā abhikkantavaṇṇo kevalakappaṁ jetavanaṁ obhāsetvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ aṭṭhāsi. Ekamantaṁ ṭhito kho brahmā sahampati bhagavantaṁ etadavoca: “kokāliko, bhante, bhikkhu kālaṅkato. Kālaṅkato ca, bhante, kokāliko bhikkhu padumaṁ nirayaṁ upapanno sāriputtamoggallānesu cittaṁ āghātetvā”ti.

[¶10] That is what the divinity Sahampati said. Then he bowed and respectfully circled the Buddha, keeping him on his right, before vanishing right there.

> Pali: Idamavoca brahmā sahampati. Idaṁ vatvā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā tatthevantaradhāyīti.

[¶11] Then, when the night had passed, the Buddha told the mendicants all that had happened.

> Pali: Atha kho bhagavā tassā rattiyā accayena bhikkhū āmantesi: “imaṁ, bhikkhave, rattiṁ brahmā sahampati abhikkantāya rattiyā abhikkantavaṇṇo kevalakappaṁ jetavanaṁ obhāsetvā yenāhaṁ tenupasaṅkami; upasaṅkamitvā maṁ abhivādetvā ekamantaṁ aṭṭhāsi. Ekamantaṁ ṭhito kho, bhikkhave, brahmā sahampati maṁ etadavoca: ‘kokāliko, bhante, bhikkhu kālaṅkato. Kālaṅkato ca, bhante, kokāliko bhikkhu padumaṁ nirayaṁ upapanno sāriputtamoggallānesu cittaṁ āghātetvā’ti.

[¶12] > Pali: Idamavoca, bhikkhave, brahmā sahampati, idaṁ vatvā maṁ abhivādetvā padakkhiṇaṁ katvā tatthevantaradhāyī”ti.

[¶13] When he said this, one of the mendicants said to the Buddha, “Sir, how long is the lifespan in the Pink Lotus hell?”

> Pali: Evaṁ vutte, aññataro bhikkhu bhagavantaṁ etadavoca: “kīvadīghaṁ nu kho, bhante, padume niraye āyuppamāṇan”ti?

[¶14] “It’s long, mendicant. It’s not easy to calculate how many years, how many hundreds or thousands or hundreds of thousands of years it lasts.”

> Pali: “Dīghaṁ kho, bhikkhu, padume niraye āyuppamāṇaṁ. Taṁ na sukaraṁ saṅkhātuṁ: ‘ettakāni vassāni iti vā, ettakāni vassasatāni iti vā, ettakāni vassasahassāni iti vā, ettakāni vassasatasahassāni iti vā’”ti.

[¶15] “But sir, is it possible to give a simile?”

> Pali: “Sakkā pana, bhante, upamaṁ kātun”ti?

[¶16] “It’s possible,” said the Buddha.

> Pali: “Sakkā, bhikkhū”ti bhagavā avoca:

[¶17] “Suppose there was a Kosalan load of twenty packs of sesame seed. And at the end of every hundred years someone would remove a single seed from it. By this means the Kosalan load of twenty packs of sesame seed would run out faster than a single lifetime in the Abbuda hell.

> Pali: “Seyyathāpi, bhikkhu vīsatikhāriko kosalako tilavāho. Tato puriso vassasatassa vassasatassa accayena ekamekaṁ tilaṁ uddhareyya; khippataraṁ kho so, bhikkhu, vīsatikhāriko kosalako tilavāho iminā upakkamena parikkhayaṁ pariyādānaṁ gaccheyya, na tveva eko abbudo nirayo.

[¶18] Now, twenty lifetimes in the Abbuda hell equal one lifetime in the Nirabbuda hell. Twenty lifetimes in the Nirabbuda hell equal one lifetime in the Ababa hell. Twenty lifetimes in the Ababa hell equal one lifetime in the Aṭaṭa hell. Twenty lifetimes in the Aṭaṭa hell equal one lifetime in the Ahaha hell. Twenty lifetimes in the Ahaha hell equal one lifetime in the Yellow Lotus hell. Twenty lifetimes in the Yellow Lotus hell equal one lifetime in the Fragrant Water Lily hell. Twenty lifetimes in the Fragrant Water Lily hell equal one lifetime in the Blue Water Lily hell. Twenty lifetimes in the Blue Water Lily hell equal one lifetime in the White Lotus hell. Twenty lifetimes in the White Lotus hell equal one lifetime in the Pink Lotus hell.

> Pali: Seyyathāpi, bhikkhu, vīsati abbudā nirayā, evameko nirabbudanirayo. Seyyathāpi, bhikkhu, vīsati nirabbudā nirayā, evameko ababo nirayo. Seyyathāpi, bhikkhu, vīsati ababā nirayā, evameko aṭaṭo nirayo. Seyyathāpi, bhikkhu, vīsati aṭaṭā nirayā, evameko ahaho nirayo. Seyyathāpi, bhikkhu, vīsati ahahā nirayā, evameko kumudo nirayo. Seyyathāpi, bhikkhu, vīsati kumudā nirayā, evameko sogandhiko nirayo. Seyyathāpi, bhikkhu, vīsati sogandhikā nirayā, evameko uppalanirayo. Seyyathāpi, bhikkhu, vīsati uppalā nirayā, evameko puṇḍariko nirayo. Seyyathāpi, bhikkhu, vīsati puṇḍarikā nirayā, evameko padumo nirayo.

[¶19] The mendicant Kokālika has been reborn in the Pink Lotus hell because of his resentment for Sāriputta and Moggallāna.”

> Pali: Padume pana, bhikkhu, niraye kokāliko bhikkhu upapanno sāriputtamoggallānesu cittaṁ āghātetvā”ti.

[¶20] That is what the Buddha said. Then the Holy One, the Teacher, went on to say:

> Pali: Idamavoca bhagavā. Idaṁ vatvāna sugato athāparaṁ etadavoca satthā:

[¶21] “A person is born
with an axe in their mouth.
A fool cuts themselves with it
when they say bad words.

> Pali: “Purisassa hi jātassa,
kuṭhārī jāyate mukhe;
Yāya chindati attānaṁ,
bālo dubbhāsitaṁ bhaṇaṁ.

[¶22] When you praise someone worthy of criticism,
or criticize someone worthy of praise,
you choose a losing hand with your own mouth:
you’ll never find happiness that way.

> Pali: Yo nindiyaṁ pasaṁsati,
Taṁ vā nindati yo pasaṁsiyo;
Vicināti mukhena so kaliṁ,
Kalinā tena sukhaṁ na vindati.

[¶23] A losing hand at dice is a trivial thing,
if all you lose is your money
and all you own, even yourself.
What’s a really terrible hand
is to hate the holy ones.

> Pali: Appamattako ayaṁ kali,
Yo akkhesu dhanaparājayo;
Sabbassāpi sahāpi attanā,
Ayameva mahantaro kali;
Yo sugatesu manaṁ padosaye.

[¶24] For a hundred thousand times a hundred million,
times five hundred and thirty-six times <j>a thousand times ten million years
a slanderer of noble ones goes to hell,
having aimed bad words and thoughts at them.”

> Pali: Sataṁ sahassānaṁ nirabbudānaṁ,
Chattiṁsati pañca ca abbudāni;
Yamariyagarahī nirayaṁ upeti,
Vācaṁ manañca paṇidhāya pāpakan”ti.

[¶25] > Pali: Paṭhamo vaggo.

[¶26] > Pali: Tassuddānaṁ

[¶27] > Pali: Āyācanaṁ gāravo brahmadevo,
Bako ca brahmā aparā ca diṭṭhi;
Pamādakokālikatissako ca,
Turū ca brahmā aparo ca kokālikoti.

## 23. Chapter Two · SN 6.11–6.15

Source: https://scriptura.si/works/pali-samyutta-nikaya-1/23/ · cite a paragraph as https://scriptura.si/works/pali-samyutta-nikaya-1/23/#p-N

[¶0] SN 6.11 · With Sanaṅkumāra

> Pali: SN 6.11 · Sanaṅkumārasutta

[¶1] So I have heard. At one time the Buddha was staying near Rājagaha, on the bank of the Serpentine River.

> Pali: Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā rājagahe viharati sappinītīre.

[¶2] Then, late at night, the glorious divinity Sanaṅkumāra, lighting up the entire Serpentine riverbank, went up to the Buddha, bowed, stood to one side, and spoke this verse in the Buddha’s presence:

> Pali: Atha kho brahmā sanaṅkumāro abhikkantāya rattiyā abhikkantavaṇṇo kevalakappaṁ sappinītīraṁ obhāsetvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ aṭṭhāsi. Ekamantaṁ ṭhito kho brahmā sanaṅkumāro bhagavato santike imaṁ gāthaṁ abhāsi:

[¶3] “The aristocrat is best among people
who take clan as the standard.
But one accomplished in knowledge and conduct
is best among gods and humans.”

> Pali: “Khattiyo seṭṭho janetasmiṁ,
ye gottapaṭisārino;
Vijjācaraṇasampanno,
so seṭṭho devamānuse”ti.

[¶4] That is what the divinity Sanaṅkumāra said, and the Teacher concurred. Then the divinity Sanaṅkumāra, knowing that the Teacher concurred, bowed and respectfully circled the Buddha, keeping him on his right, before vanishing right there.

> Pali: Idamavoca brahmā sanaṅkumāro. Samanuñño satthā ahosi. Atha kho brahmā sanaṅkumāro “samanuñño me satthā”ti bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā tatthevantaradhāyīti.

[¶5] SN 6.12 · About Devadatta

> Pali: SN 6.12 · Devadattasutta

[¶6] So I have heard. At one time the Buddha was staying near Rājagaha, on the Vulture’s Peak Mountain, not long after Devadatta had left.

> Pali: Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā rājagahe viharati gijjhakūṭe pabbate acirapakkante devadatte.

[¶7] Then, late at night, the glorious divinity Sahampati, lighting up the entire Vulture’s Peak, went up to the Buddha, bowed, stood to one side, and spoke this verse in the Buddha’s presence:

> Pali: Atha kho brahmā sahampati abhikkantāya rattiyā abhikkantavaṇṇo kevalakappaṁ gijjhakūṭaṁ pabbataṁ obhāsetvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ aṭṭhāsi. Ekamantaṁ ṭhito kho brahmā sahampati devadattaṁ ārabbha bhagavato santike imaṁ gāthaṁ abhāsi:

[¶8] “The banana plant is destroyed by its own fruit,
as are the bamboo and the reed.
Honor destroys a reprobate,
as pregnancy destroys a mule.”

> Pali: “Phalaṁ ve kadaliṁ hanti,
phalaṁ veḷuṁ phalaṁ naḷaṁ;
Sakkāro kāpurisaṁ hanti,
gabbho assatariṁ yathā”ti.

[¶9] SN 6.13 · At Andhakavinda

> Pali: SN 6.13 · Andhakavindasutta

[¶10] At one time the Buddha was staying in the land of the Magadhans at Andhakavinda.

> Pali: Ekaṁ samayaṁ bhagavā māgadhesu viharati andhakavinde.

[¶11] Now at that time the Buddha was meditating in the open during the dark of night, while a gentle rain drizzled down.

> Pali: Tena kho pana samayena bhagavā rattandhakāratimisāyaṁ abbhokāse nisinno hoti, devo ca ekamekaṁ phusāyati.

[¶12] Then, late at night, the glorious divinity Sahampati, lighting up the entirety of Andhakavinda, went up to the Buddha, bowed, stood to one side, and recited these verses in the Buddha’s presence:

> Pali: Atha kho brahmā sahampati abhikkantāya rattiyā abhikkantavaṇṇo kevalakappaṁ andhakavindaṁ obhāsetvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ aṭṭhāsi. Ekamantaṁ ṭhito kho brahmā sahampati bhagavato santike imā gāthāyo abhāsi:

[¶13] “One should frequent secluded lodgings,
and practice to be released from fetters.
If you don’t find enjoyment there,
live in the Saṅgha, self-protected and mindful.

> Pali: “Sevetha pantāni senāsanāni,
Careyya saṁyojanavippamokkhā;
Sace ratiṁ nādhigaccheyya tattha,
Saṅghe vase rakkhitatto satīmā.

[¶14] Walking for alms from family to family,
with senses guarded, alert and mindful.
One should frequent secluded lodgings,
free of fear, freed in the fearless.

> Pali: Kulākulaṁ piṇḍikāya caranto,
Indriyagutto nipako satimā;
Sevetha pantāni senāsanāni,
Bhayā pamutto abhaye vimutto.

[¶15] Where dreadful reptiles slither,
where the lightning flashes and the heavens thunder
in the dark of the night;
there meditates a mendicant, free of goosebumps.

> Pali: Yattha bheravā sarīsapā,
Vijju sañcarati thanayati devo;
Andhakāratimisāya rattiyā,
Nisīdi tattha bhikkhu vigatalomahaṁso.

[¶16] For this is ever seen by me,
it isn’t just the testament of hearsay.
Within a single spiritual dispensation
there are a thousand conquerors of Death.

> Pali: Idañhi jātu me diṭṭhaṁ,
nayidaṁ itihītihaṁ;
Ekasmiṁ brahmacariyasmiṁ,
sahassaṁ maccuhāyinaṁ.

[¶17] And of trainees, more than five hundred,
and ten times ten tens,
are all stream-enterers,
freed from rebirth in the animal realm.

> Pali: Bhiyyo pañcasatā sekkhā,
dasā ca dasadhā dasa;
Sabbe sotasamāpannā,
atiracchānagāmino.

[¶18] And as for the rest of folk
who I think have shared in merit—
I couldn’t even number them,
for fear of speaking falsely.”

> Pali: Athāyaṁ itarā pajā,
puññabhāgāti me mano;
Saṅkhātuṁ nopi sakkomi,
musāvādassa ottapan”ti.

[¶19] SN 6.14 · About Aruṇavatī

> Pali: SN 6.14 · Aruṇavatīsutta

[¶20] So I have heard. At one time the Buddha was staying near Sāvatthī. There he addressed the mendicants, “Mendicants!”

> Pali: Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati …pe… tatra kho bhagavā bhikkhū āmantesi: “bhikkhavo”ti.

[¶21] “Venerable sir,” they replied. The Buddha said this:

> Pali: “Bhadante”ti te bhikkhū bhagavato paccassosuṁ. Bhagavā etadavoca:

[¶22] “Once upon a time, mendicants, there was a king named Aruṇavā. He had a capital named Aruṇavatī. Sikhī the Blessed One, the perfected one, the fully awakened Buddha lived supported by Aruṇavatī. Sikhī had a fine pair of chief disciples named Abhibhū and Sambhava.

> Pali: “Bhūtapubbaṁ, bhikkhave, rājā ahosi aruṇavā nāma. Rañño kho pana, bhikkhave, aruṇavato aruṇavatī nāma rājadhānī ahosi. Aruṇavatiṁ kho pana, bhikkhave, rājadhāniṁ sikhī bhagavā arahaṁ sammāsambuddho upanissāya vihāsi. Sikhissa kho pana, bhikkhave, bhagavato arahato sammāsambuddhassa abhibhūsambhavaṁ nāma sāvakayugaṁ ahosi aggaṁ bhaddayugaṁ.

[¶23] Then the Buddha Sikhī addressed the mendicant Abhibhū, ‘Come, brahmin, let’s go to one of the realms of divinity until it’s time for our meal.’

> Pali: Atha kho, bhikkhave, sikhī bhagavā arahaṁ sammāsambuddho abhibhuṁ bhikkhuṁ āmantesi: ‘āyāma, brāhmaṇa, yena aññataro brahmaloko tenupasaṅkamissāma, yāva bhattassa kālo bhavissatī’ti.

[¶24] ‘Yes, sir,’ replied Abhibhū. Then, as easily as a strong person would extend or contract their arm, they vanished from Aruṇavatī and appeared in that realm of divinity.

> Pali: ‘Evaṁ, bhante’ti kho bhikkhave, abhibhū bhikkhu sikhissa bhagavato arahato sammāsambuddhassa paccassosi. Atha kho, bhikkhave, sikhī bhagavā arahaṁ sammāsambuddho abhibhū ca bhikkhu—seyyathāpi nāma balavā puriso samiñjitaṁ vā bāhaṁ pasāreyya, pasāritaṁ vā bāhaṁ samiñjeyya; evameva—aruṇavatiyā rājadhāniyā antarahitā tasmiṁ brahmaloke pāturahesuṁ.

[¶25] Then the Buddha Sikhī addressed the mendicant Abhibhū, ‘Brahmin, teach the Dhamma as you feel inspired for that divinity, his assembly, and the members of his retinue.’

> Pali: Atha kho, bhikkhave, sikhī bhagavā arahaṁ sammāsambuddho abhibhuṁ bhikkhuṁ āmantesi: ‘paṭibhātu, brāhmaṇa, taṁ brahmuno ca brahmaparisāya ca brahmapārisajjānañca dhammī kathā’ti.

[¶26] ‘Yes, sir,’ replied Abhibhū. Then he educated, encouraged, fired up, and inspired them with a Dhamma talk.

> Pali: ‘Evaṁ, bhante’ti kho, bhikkhave, abhibhū bhikkhu sikhissa bhagavato arahato sammāsambuddhassa paṭissutvā, brahmānañca brahmaparisañca brahmapārisajje ca dhammiyā kathāya sandassesi samādapesi samuttejesi sampahaṁsesi.

[¶27] But the Divinity, his assembly, and his retinue complained, grumbled, and objected, ‘Oh lord, how incredible, how amazing! How on earth can a disciple teach Dhamma in the presence of the Teacher?’

> Pali: Tatra sudaṁ, bhikkhave, brahmā ca brahmaparisā ca brahmapārisajjā ca ujjhāyanti khiyyanti vipācenti: ‘acchariyaṁ vata, bho, abbhutaṁ vata bho, kathañhi nāma satthari sammukhībhūte sāvako dhammaṁ desessatī’ti.

[¶28] Then the Buddha Sikhī addressed the mendicant Abhibhū, ‘Brahmin, the Divinity, his assembly, and his retinue are complaining that a disciple teaches Dhamma in the presence of the Teacher. Well then, brahmin, stir them up even more!’

> Pali: Atha kho, bhikkhave, sikhī bhagavā arahaṁ sammāsambuddho abhibhuṁ bhikkhuṁ āmantesi: ‘ujjhāyanti kho te, brāhmaṇa, brahmā ca brahmaparisā ca brahmapārisajjā ca— acchariyaṁ vata bho, abbhutaṁ vata bho, kathañhi nāma satthari sammukhībhūte sāvako dhammaṁ desessatīti. Tena hi tvaṁ, brāhmaṇa, bhiyyoso mattāya brahmānañca brahmaparisañca brahmapārisajje ca saṁvejehī’ti.

[¶29] ‘Yes, sir,’ replied Abhibhū. Then he taught Dhamma with his body visible; with his body invisible; with the lower half visible and the upper half invisible; and with the upper half visible and the lower half invisible.

> Pali: ‘Evaṁ, bhante’ti kho, bhikkhave, abhibhū bhikkhu sikhissa bhagavato arahato sammāsambuddhassa paṭissutvā dissamānenapi kāyena dhammaṁ desesi, adissamānenapi kāyena dhammaṁ desesi, dissamānenapi heṭṭhimena upaḍḍhakāyena adissamānena uparimena upaḍḍhakāyena dhammaṁ desesi, dissamānenapi uparimena upaḍḍhakāyena adissamānena heṭṭhimena upaḍḍhakāyena dhammaṁ desesi.

[¶30] And the Divinity, his assembly, and his retinue, their minds full of wonder and amazement, thought, ‘Oh lord, how incredible, how amazing! The ascetic has such psychic power and might!’

> Pali: Tatra sudaṁ, bhikkhave, brahmā ca brahmaparisā ca brahmapārisajjā ca acchariyabbhutacittajātā ahesuṁ: ‘acchariyaṁ vata bho, abbhutaṁ vata bho, samaṇassa mahiddhikatā mahānubhāvatā’ti.

[¶31] Then Abhibhū said to the Buddha Sikhī, ‘Sir, I recall having said this in the middle of the Saṅgha: “Standing in the realm of divinity, I can make my voice heard throughout the thousandfold galaxy.”’

> Pali: Atha kho abhibhū bhikkhu sikhiṁ bhagavantaṁ arahantaṁ sammāsambuddhaṁ etadavoca: ‘abhijānāmi khvāhaṁ, bhante, bhikkhusaṅghassa majjhe evarūpiṁ vācaṁ bhāsitā— pahomi khvāhaṁ, āvuso, brahmaloke ṭhito sahassilokadhātuṁ sarena viññāpetun’ti.

[¶32] ‘Now is the time, brahmin! Now is the time, brahmin! Standing in the realm of divinity, make your voice heard throughout the thousandfold galaxy.’

> Pali: ‘Etassa, brāhmaṇa, kālo, etassa, brāhmaṇa, kālo; yaṁ tvaṁ, brāhmaṇa, brahmaloke ṭhito sahassilokadhātuṁ sarena viññāpeyyāsī’ti.

[¶33] ‘Yes, sir,’ replied Abhibhū. Standing in the realm of divinity, he spoke this verse:

> Pali: ‘Evaṁ, bhante’ti kho, bhikkhave, abhibhū bhikkhu sikhissa bhagavato arahato sammāsambuddhassa paṭissutvā brahmaloke ṭhito imā gāthāyo abhāsi:

[¶34] ‘Rouse yourselves! Try harder!
Devote yourselves to the teachings of the Buddha!
Crush the army of Death,
as an elephant a hut of reeds.

> Pali: ‘Ārambhatha nikkamatha,
Yuñjatha buddhasāsane;
Dhunātha maccuno senaṁ,
Naḷāgāraṁva kuñjaro.

[¶35] Whoever shall meditate diligently
in this teaching and training,
giving up transmigration through rebirths,
will make an end of suffering.’

> Pali: Yo imasmiṁ dhammavinaye,
appamatto vihassati;
Pahāya jātisaṁsāraṁ,
dukkhassantaṁ karissatī’ti.

[¶36] Having inspired that divinity, his assembly, and his retinue with a sense of awe, as easily as a strong person would extend or contract their arm, Sikhī and Abhibhū vanished from that realm of divinity and appeared in Aruṇavatī.

> Pali: Atha kho, bhikkhave, sikhī ca bhagavā arahaṁ sammāsambuddho abhibhū ca bhikkhu brahmānañca brahmaparisañca brahmapārisajje ca saṁvejetvā— seyyathāpi nāma …pe… tasmiṁ brahmaloke antarahitā aruṇavatiyā rājadhāniyā pāturahesuṁ.

[¶37] Then the Buddha Sikhī addressed the mendicants, ‘Mendicants, did you hear the mendicant Abhibhū speaking a verse while standing in a realm of divinity?’

> Pali: Atha kho, bhikkhave, sikhī bhagavā arahaṁ sammāsambuddho bhikkhū āmantesi: ‘assuttha no tumhe, bhikkhave, abhibhussa bhikkhuno brahmaloke ṭhitassa gāthāyo bhāsamānassā’ti?

[¶38] ‘We did, sir.’

> Pali: ‘Assumha kho mayaṁ, bhante, abhibhussa bhikkhuno brahmaloke ṭhitassa gāthāyo bhāsamānassā’ti.

[¶39] ‘But what exactly did you hear?’

> Pali: ‘Yathā kathaṁ pana tumhe, bhikkhave, assuttha abhibhussa bhikkhuno brahmaloke ṭhitassa gāthāyo bhāsamānassā’ti?

[¶40] ‘This is what we heard, sir:

> Pali: Evaṁ kho mayaṁ, bhante, assumha abhibhussa bhikkhuno brahmaloke ṭhitassa gāthāyo bhāsamānassa:

[¶41] “Rouse yourselves! Try harder!
Devote yourselves to the teachings of the Buddha!
Crush the army of Death,
as an elephant a hut of reeds.

> Pali: ‘Ārambhatha nikkamatha,
yuñjatha buddhasāsane;
Dhunātha maccuno senaṁ,
naḷāgāraṁva kuñjaro.

[¶42] Whoever shall meditate diligently
in this teaching and training,
giving up transmigration through rebirths,
will make an end of suffering.”

> Pali: Yo imasmiṁ dhammavinaye,
appamatto vihassati;
Pahāya jātisaṁsāraṁ,
dukkhassantaṁ karissatī’ti.

[¶43] That’s what we heard, sir.’

> Pali: ‘Evaṁ kho mayaṁ, bhante, assumha abhibhussa bhikkhuno brahmaloke ṭhitassa gāthāyo bhāsamānassā’ti.

[¶44] ‘Good, good, mendicants! It’s good that you heard the mendicant Abhibhū speaking this verse while standing in a realm of divinity.’”

> Pali: ‘Sādhu sādhu, bhikkhave; sādhu kho tumhe, bhikkhave, assuttha abhibhussa bhikkhuno brahmaloke ṭhitassa gāthāyo bhāsamānassā’”ti.

[¶45] That is what the Buddha said. Satisfied, the mendicants approved what the Buddha said.

> Pali: Idamavoca bhagavā, attamanā te bhikkhū bhagavato bhāsitaṁ abhinandunti.

[¶46] SN 6.15 · Full Extinguishment

> Pali: SN 6.15 · Parinibbānasutta

[¶47] At one time the Buddha was staying between a pair of sal trees in the sal forest of the Mallas at Upavattana near Kusinārā at the time of his full extinguishment.

> Pali: Ekaṁ samayaṁ bhagavā kusinārāyaṁ viharati upavattane mallānaṁ sālavane antarena yamakasālānaṁ parinibbānasamaye.

[¶48] Then the Buddha said to the mendicants: “Come now, mendicants, I say to you all: ‘Conditions fall apart. Persist with diligence.’”

> Pali: Atha kho bhagavā bhikkhū āmantesi: “handa dāni, bhikkhave, āmantayāmi vo: ‘vayadhammā saṅkhārā, appamādena sampādethā’”ti.

[¶49] These were the Realized One’s last words.

> Pali: Ayaṁ tathāgatassa pacchimā vācā.

[¶50] Then the Buddha entered the first absorption. Emerging from that, he entered the second absorption. Emerging from that, he successively entered into and emerged from the third absorption, the fourth absorption, the dimension of infinite space, the dimension of infinite consciousness, the dimension of nothingness, and the dimension of neither perception nor non-perception. Then he entered the cessation of perception and feeling.

> Pali: Atha kho bhagavā paṭhamaṁ jhānaṁ samāpajji. Paṭhamā jhānā vuṭṭhahitvā dutiyaṁ jhānaṁ samāpajji. Dutiyā jhānā vuṭṭhahitvā tatiyaṁ jhānaṁ samāpajji. Tatiyā jhānā vuṭṭhahitvā catutthaṁ jhānaṁ samāpajji. Catutthā jhānā vuṭṭhahitvā ākāsānañcāyatanaṁ samāpajji. Ākāsānañcāyatanā vuṭṭhahitvā viññāṇañcāyatanaṁ samāpajji. Viññāṇañcāyatanā vuṭṭhahitvā ākiñcaññāyatanaṁ samāpajji. Ākiñcaññāyatanā vuṭṭhahitvā nevasaññānāsaññāyatanaṁ samāpajji. Nevasaññānāsaññāyatanā vuṭṭhahitvā saññāvedayitanirodhaṁ samāpajji.

[¶51] Then he emerged from the cessation of perception and feeling and entered the dimension of neither perception nor non-perception. Emerging from that, he successively entered into and emerged from the dimension of nothingness, the dimension of infinite consciousness, the dimension of infinite space, the fourth absorption, the third absorption, the second absorption, and the first absorption. Emerging from that, he successively entered into and emerged from the second absorption and the third absorption. Then he entered the fourth absorption. Emerging from that the Buddha immediately became fully extinguished.

> Pali: Saññāvedayitanirodhā vuṭṭhahitvā nevasaññānāsaññāyatanaṁ samāpajji. Nevasaññānāsaññāyatanā vuṭṭhahitvā ākiñcaññāyatanaṁ samāpajji. Ākiñcaññāyatanā vuṭṭhahitvā viññāṇañcāyatanaṁ samāpajji. Viññāṇañcāyatanā vuṭṭhahitvā ākāsānañcāyatanaṁ samāpajji. Ākāsānañcāyatanā vuṭṭhahitvā catutthaṁ jhānaṁ samāpajji. Catutthā jhānā vuṭṭhahitvā tatiyaṁ jhānaṁ samāpajji. Tatiyā jhānā vuṭṭhahitvā dutiyaṁ jhānaṁ samāpajji. Dutiyā jhānā vuṭṭhahitvā paṭhamaṁ jhānaṁ samāpajji. Paṭhamā jhānā vuṭṭhahitvā dutiyaṁ jhānaṁ samāpajji. Dutiyā jhānā vuṭṭhahitvā tatiyaṁ jhānaṁ samāpajji. Tatiyā jhānā vuṭṭhahitvā catutthaṁ jhānaṁ samāpajji. Catutthā jhānā vuṭṭhahitvā samanantaraṁ bhagavā parinibbāyi.

[¶52] When the Buddha was fully quenched, along with the full extinguishment, the divinity Sahampati spoke this verse:

> Pali: Parinibbute bhagavati saha parinibbānā brahmā sahampati imaṁ gāthaṁ abhāsi:

[¶53] “All creatures in this world
must lay down this bag of bones.
For even a Teacher such as this,
unrivaled in the world,
the Realized One, attained to power,
the Buddha was fully quenched.”

> Pali: “Sabbeva nikkhipissanti,
bhūtā loke samussayaṁ;
Yattha etādiso satthā,
loke appaṭipuggalo;
Tathāgato balappatto,
sambuddho parinibbuto”ti.

[¶54] When the Buddha was fully quenched, Sakka, lord of gods, spoke this verse:

> Pali: Parinibbute bhagavati saha parinibbānā sakko devānamindo imaṁ gāthaṁ abhāsi:

[¶55] “Oh! Conditions are impermanent,
their nature is to rise and fall;
having arisen, they cease;
their settling is such bliss.”

> Pali: “Aniccā vata saṅkhārā,
uppādavayadhammino;
Uppajjitvā nirujjhanti,
tesaṁ vūpasamo sukho”ti.

[¶56] When the Buddha was fully quenched, Venerable Ānanda spoke this verse:

> Pali: Parinibbute bhagavati saha parinibbānā āyasmā ānando imaṁ gāthaṁ abhāsi:

[¶57] “Then there was terror!
Then they had goosebumps!
When the Buddha, endowed with all fine qualities,
was fully quenched.”

> Pali: “Tadāsi yaṁ bhiṁsanakaṁ,
tadāsi lomahaṁsanaṁ;
Sabbākāravarūpete,
sambuddhe parinibbute”ti.

[¶58] When the Buddha was fully quenched, Venerable Anuruddha spoke this verse:

> Pali: Parinibbute bhagavati saha parinibbānā āyasmā anuruddho imā gāthāyo abhāsi:

[¶59] “There was no more breathing
for the unaffected one of steady heart.
Imperturbable, committed to peace,
the Clear-eyed One was fully quenched.

> Pali: “Nāhu assāsapassāso,
ṭhitacittassa tādino;
Anejo santimārabbha,
cakkhumā parinibbuto.

[¶60] He put up with painful feelings
without flinching.
The liberation of his heart
was like the extinguishing of a lamp.”

> Pali: Asallīnena cittena,
vedanaṁ ajjhavāsayi;
Pajjotasseva nibbānaṁ,
vimokkho cetaso ahū”ti.

[¶61] > Pali: Dutiyo vaggo.

[¶62] > Pali: Tassuddānaṁ

[¶63] > Pali: Brahmāsanaṁ devadatto,
Andhakavindo aruṇavatī;
Parinibbānena ca desitaṁ,
Idaṁ brahmapañcakanti.

[¶64] The Linked Discourses on the Divinity are complete.

> Pali: Brahmasaṁyuttaṁ samattaṁ.

## 24. The Perfected Ones · SN 7.1–7.10

Source: https://scriptura.si/works/pali-samyutta-nikaya-1/24/ · cite a paragraph as https://scriptura.si/works/pali-samyutta-nikaya-1/24/#p-N

[¶0] SN 7.1 · With Dhanañjānī

> Pali: SN 7.1 · Dhanañjānīsutta

[¶1] So I have heard. At one time the Buddha was staying near Rājagaha in the Bamboo Grove, the squirrels’ feeding ground.

> Pali: Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā rājagahe viharati veḷuvane kalandakanivāpe.

[¶2] Now at that time the wife of a certain brahmin of the Bhāradvāja clan, a brahmin lady named Dhanañjānī, was devoted to the Buddha, the teaching, and the Saṅgha. Once, while she was bringing her husband his meal, she tripped and expressed this heartfelt sentiment three times:

> Pali: Tena kho pana samayena aññatarassa bhāradvājagottassa brāhmaṇassa dhanañjānī nāma brāhmaṇī abhippasannā hoti buddhe ca dhamme ca saṅghe ca. Atha kho dhanañjānī brāhmaṇī bhāradvājagottassa brāhmaṇassa bhattaṁ upasaṁharantī upakkhalitvā tikkhattuṁ udānaṁ udānesi:

[¶3] “Homage to him, the blessed one, the perfected one, the fully awakened Buddha!

> Pali: “Namo tassa bhagavato arahato sammāsambuddhassa.

[¶4] Homage to him, the blessed one, the perfected one, the fully awakened Buddha!

> Pali: Namo tassa bhagavato arahato sammāsambuddhassa.

[¶5] Homage to him, the blessed one, the perfected one, the fully awakened Buddha!”

> Pali: Namo tassa bhagavato arahato sammāsambuddhassā”ti.

[¶6] When she said this, the brahmin said to Dhanañjānī:

> Pali: Evaṁ vutte, bhāradvājagotto brāhmaṇo dhanañjāniṁ brāhmaṇiṁ etadavoca:

[¶7] “That’d be right. For the slightest thing this lowlife woman praises that shaven ascetic. Right now, lowlife woman, I’m going to refute your teacher’s doctrine!”

> Pali: “evamevaṁ panāyaṁ vasalī yasmiṁ vā tasmiṁ vā tassa muṇḍakassa samaṇassa vaṇṇaṁ bhāsati. Idāni tyāhaṁ, vasali, tassa satthuno vādaṁ āropessāmī”ti.

[¶8] “Brahmin, I don’t see anyone in this world—with its gods, Māras, and divinities, this population with its ascetics and brahmins, its gods and humans—who can refute the doctrine of the Blessed One, the perfected one, the fully awakened Buddha. But anyway, you should go. When you’ve gone you’ll understand.”

> Pali: “Na khvāhaṁ taṁ, brāhmaṇa, passāmi sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya, yo tassa bhagavato vādaṁ āropeyya arahato sammāsambuddhassa. Api ca tvaṁ, brāhmaṇa, gaccha, gantvā vijānissasī”ti.

[¶9] Then the brahmin of the Bhāradvāja clan, angry and upset, went to the Buddha and exchanged greetings with him. When the greetings and polite conversation were over, he sat down to one side, and addressed the Buddha in verse:

> Pali: Atha kho bhāradvājagotto brāhmaṇo kupito anattamano yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṁ sammodi. Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho bhāradvājagotto brāhmaṇo bhagavantaṁ gāthāya ajjhabhāsi:

[¶10] “When what is slain do you sleep at ease?
When what is slain is there no sorrow?
What is the one thing
whose killing you approve?”

> Pali: “Kiṁsu chetvā sukhaṁ seti,
kiṁsu chetvā na socati;
Kissassu ekadhammassa,
vadhaṁ rocesi gotamā”ti.

[¶11] “When anger’s slain you sleep at ease.
When anger’s slain there is no sorrow.
Anger has a poisonous root
and a sweet tip, O brahmin.
The noble ones praise its killing,
for when it’s slain there is no sorrow.”

> Pali: “Kodhaṁ chetvā sukhaṁ seti,
kodhaṁ chetvā na socati;
Kodhassa visamūlassa,
madhuraggassa brāhmaṇa;
Vadhaṁ ariyā pasaṁsanti,
tañhi chetvā na socatī”ti.

[¶12] When he said this, the brahmin said to the Buddha, “Excellent, worthy Gotama! Excellent! As if he were righting the overturned, or revealing the hidden, or pointing out the path to the lost, or lighting a lamp in the dark so people with clear eyes can see what’s there, worthy Gotama has made the teaching clear in many ways. I go for refuge to the worthy Gotama, to the teaching, and to the mendicant Saṅgha. May I receive the going forth, the ordination in the worthy Gotama’s presence?”

> Pali: Evaṁ vutte, bhāradvājagotto brāhmaṇo bhagavantaṁ etadavoca: “abhikkantaṁ, bho gotama, abhikkantaṁ, bho gotama. Seyyathāpi, bho gotama, nikkujjitaṁ vā ukkujjeyya, paṭicchannaṁ vā vivareyya, mūḷhassa vā maggaṁ ācikkheyya, andhakāre vā telapajjotaṁ dhāreyya: ‘cakkhumanto rūpāni dakkhantī’ti; evamevaṁ bhotā gotamena anekapariyāyena dhammo pakāsito. Esāhaṁ, bhante, bhagavantaṁ gotamaṁ saraṇaṁ gacchāmi dhammañca bhikkhusaṅghañca. Labheyyāhaṁ bhoto gotamassa santike pabbajjaṁ, labheyyaṁ upasampadan”ti.

[¶13] And the brahmin received the going forth, the ordination in the Buddha’s presence. Not long after his ordination, Venerable Bhāradvāja, living alone, withdrawn, diligent, keen, and resolute, soon realized the supreme culmination of the spiritual path in this very life. He lived having achieved with his own insight the goal for which gentlemen rightly go forth from the lay life to homelessness.

> Pali: Alattha kho bhāradvājagotto brāhmaṇo bhagavato santike pabbajjaṁ, alattha upasampadaṁ. Acirūpasampanno kho panāyasmā bhāradvājo eko vūpakaṭṭho appamatto ātāpī pahitatto viharanto nacirasseva—yassatthāya kulaputtā sammadeva agārasmā anagāriyaṁ pabbajanti tadanuttaraṁ—brahmacariyapariyosānaṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja vihāsi.

[¶14] He understood: “Rebirth is ended; the spiritual journey has been completed; what had to be done has been done; there is nothing further for this place.” And Venerable Bhāradvāja became one of the perfected.

> Pali: “Khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā”ti abbhaññāsi. Aññataro ca panāyasmā bhāradvājo arahataṁ ahosīti.

[¶15] SN 7.2 · With Bhāradvāja the Rude

> Pali: SN 7.2 · Akkosasutta

[¶16] At one time the Buddha was staying near Rājagaha in the Bamboo Grove, the squirrels’ feeding ground.

> Pali: Ekaṁ samayaṁ bhagavā rājagahe viharati veḷuvane kalandakanivāpe.

[¶17] The brahmin Bhāradvāja the Rude heard a rumor that a brahmin of the Bhāradvāja clan had gone forth from the lay life to homelessness in the presence of the ascetic Gotama. Angry and displeased he went to the Buddha and abused and insulted him with rude, harsh words. When he had spoken, the Buddha said to him:

> Pali: Assosi kho akkosakabhāradvājo brāhmaṇo: “bhāradvājagotto kira brāhmaṇo samaṇassa gotamassa santike agārasmā anagāriyaṁ pabbajito”ti kupito anattamano yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ asabbhāhi pharusāhi vācāhi akkosati paribhāsati. Evaṁ vutte, bhagavā akkosakabhāradvājaṁ brāhmaṇaṁ etadavoca:

[¶18] “What do you think, brahmin? Do friends and colleagues, relatives and kin, and guests still come to visit you?”

> Pali: “Taṁ kiṁ maññasi, brāhmaṇa, api nu kho te āgacchanti mittāmaccā ñātisālohitā atithiyo”ti?

[¶19] “Sometimes they do, worthy Gotama.”

> Pali: “Appekadā me, bho gotama, āgacchanti mittāmaccā ñātisālohitā atithiyo”ti.

[¶20] “Do you then serve them with fresh and cooked foods and savories?”

> Pali: “Taṁ kiṁ maññasi, brāhmaṇa, api nu tesaṁ anuppadesi khādanīyaṁ vā bhojanīyaṁ vā sāyanīyaṁ vā”ti?

[¶21] “Sometimes I do.”

> Pali: “Appekadā nesāhaṁ, bho gotama, anuppademi khādanīyaṁ vā bhojanīyaṁ vā sāyanīyaṁ vā”ti.

[¶22] “But if they don’t accept it, brahmin, who does it belong to?”

> Pali: “Sace kho pana te, brāhmaṇa, nappaṭiggaṇhanti, kassa taṁ hotī”ti?

[¶23] “In that case it still belongs to me.”

> Pali: “Sace te, bho gotama, nappaṭiggaṇhanti, amhākameva taṁ hotī”ti.

[¶24] “In the same way, brahmin, when you abuse, harass, and attack us who do not abuse, harass, and attack, we don’t accept it. It still belongs to you, brahmin, it still belongs to you!

> Pali: “Evameva kho, brāhmaṇa, yaṁ tvaṁ amhe anakkosante akkosasi, arosente rosesi, abhaṇḍante bhaṇḍasi, taṁ te mayaṁ nappaṭiggaṇhāma. Tavevetaṁ, brāhmaṇa, hoti; tavevetaṁ, brāhmaṇa, hoti.

[¶25] Someone who, when abused, harassed, and attacked, abuses, harasses, and attacks in return is said to eat the food and have a reaction to it. But we neither eat your food nor do we have a reaction to it. It still belongs to you, brahmin, it still belongs to you!”

> Pali: Yo kho, brāhmaṇa, akkosantaṁ paccakkosati, rosentaṁ paṭiroseti, bhaṇḍantaṁ paṭibhaṇḍati, ayaṁ vuccati, brāhmaṇa, sambhuñjati vītiharatīti. Te mayaṁ tayā neva sambhuñjāma na vītiharāma. Tavevetaṁ, brāhmaṇa, hoti; tavevetaṁ, brāhmaṇa, hotī”ti.

[¶26] “The king and his retinue believe of the worthy Gotama, ‘the ascetic Gotama is a perfected one’. And yet he still gets angry.”

> Pali: “Bhavantaṁ kho gotamaṁ sarājikā parisā evaṁ jānāti: ‘arahaṁ samaṇo gotamo’ti. Atha ca pana bhavaṁ gotamo kujjhatī”ti.

[¶27] “Whence anger for one free of anger,
tamed, living justly,
freed by right knowledge,
peaceful and unaffected?

> Pali: “Akkodhassa kuto kodho,
dantassa samajīvino;
Sammadaññā vimuttassa,
upasantassa tādino.

[¶28] When you get angry at an angry person
you just make things worse for yourself.
When you don’t get angry at an angry person
you win a battle hard to win.

> Pali: Tasseva tena pāpiyo,
yo kuddhaṁ paṭikujjhati;
Kuddhaṁ appaṭikujjhanto,
saṅgāmaṁ jeti dujjayaṁ.

[¶29] When you know that the other is angry,
you act for the good of both
yourself and the other
if you’re mindful and stay calm.

> Pali: Ubhinnamatthaṁ carati,
attano ca parassa ca;
Paraṁ saṅkupitaṁ ñatvā,
yo sato upasammati.

[¶30] People inexpert in the teaching
consider one who heals both
oneself and the other
to be a fool.”

> Pali: Ubhinnaṁ tikicchantānaṁ,
attano ca parassa ca;
Janā maññanti bāloti,
ye dhammassa akovidā”ti.

[¶31] When he had spoken, Bhāradvāja the Rude said to the Buddha, “Excellent, worthy Gotama! … I go for refuge to the worthy Gotama, to the teaching, and to the mendicant Saṅgha. Sir, may I receive the going forth, the ordination in the worthy Gotama’s presence?”

> Pali: Evaṁ vutte, akkosakabhāradvājo brāhmaṇo bhagavantaṁ etadavoca: “abhikkantaṁ, bho gotama …pe… esāhaṁ bhavantaṁ gotamaṁ saraṇaṁ gacchāmi dhammañca bhikkhusaṅghañca. Labheyyāhaṁ, bhante, bhoto gotamassa santike pabbajjaṁ, labheyyaṁ upasampadan”ti.

[¶32] And the brahmin Bhāradvāja the Rude received the going forth, the ordination in the Buddha’s presence. Not long after his ordination, Venerable Bhāradvāja the Rude, living alone, withdrawn, diligent, keen, and resolute, soon realized the supreme culmination of the spiritual path in this very life. He lived having achieved with his own insight the goal for which gentlemen rightly go forth from the lay life to homelessness.

> Pali: Alattha kho akkosakabhāradvājo brāhmaṇo bhagavato santike pabbajjaṁ, alattha upasampadaṁ. Acirūpasampanno kho panāyasmā akkosakabhāradvājo eko vūpakaṭṭho appamatto ātāpī pahitatto viharanto nacirasseva—yassatthāya kulaputtā sammadeva agārasmā anagāriyaṁ pabbajanti tadanuttaraṁ—brahmacariyapariyosānaṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja vihāsi.

[¶33] He understood: “Rebirth is ended; the spiritual journey has been completed; what had to be done has been done; there is nothing further for this place.” And Venerable Bhāradvāja became one of the perfected.

> Pali: “Khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ nāparaṁ itthattāyā”ti abbhaññāsi. Aññataro ca panāyasmā bhāradvājo arahataṁ ahosīti.

[¶34] SN 7.3 · With Bhāradvāja the Fiend

> Pali: SN 7.3 · Asurindakasutta

[¶35] At one time the Buddha was staying near Rājagaha in the Bamboo Grove, the squirrels’ feeding ground. The brahmin Bhāradvāja the Fiend heard a rumor to the effect that a brahmin of the Bhāradvāja clan had gone forth from the lay life to homelessness in the presence of the ascetic Gotama. Angry and displeased he went to the Buddha and abused and insulted him with rude, harsh words.

> Pali: Ekaṁ samayaṁ bhagavā rājagahe viharati veḷuvane kalandakanivāpe. Assosi kho asurindakabhāradvājo brāhmaṇo: “bhāradvājagotto brāhmaṇo kira samaṇassa gotamassa santike agārasmā anagāriyaṁ pabbajito”ti kupito anattamano yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ asabbhāhi pharusāhi vācāhi akkosati paribhāsati.

[¶36] But when he said this, the Buddha kept silent.

> Pali: Evaṁ vutte, bhagavā tuṇhī ahosi.

[¶37] Then Bhāradvāja the Fiend said to the Buddha, “You’re beaten, ascetic, you’re beaten!”

> Pali: Atha kho asurindakabhāradvājo brāhmaṇo bhagavantaṁ etadavoca: “jitosi, samaṇa, jitosi, samaṇā”ti.

[¶38] “‘Ha! I won!’ thinks the fool,
when speaking with harsh words.
The victory for one who understands
is that very endurance.

> Pali: “Jayaṁ ve maññati bālo,
vācāya pharusaṁ bhaṇaṁ;
Jayañcevassa taṁ hoti,
yā titikkhā vijānato.

[¶39] When you get angry at an angry person
you just make things worse for yourself.
When you don’t get angry at an angry person
you win a battle hard to win.

> Pali: Tasseva tena pāpiyo,
yo kuddhaṁ paṭikujjhati;
Kuddhaṁ appaṭikujjhanto,
saṅgāmaṁ jeti dujjayaṁ.

[¶40] When you know that the other is angry,
you act for the good of both
yourself and the other
if you’re mindful and stay calm.

> Pali: Ubhinnamatthaṁ carati,
attano ca parassa ca;
Paraṁ saṅkupitaṁ ñatvā,
yo sato upasammati.

[¶41] People inexpert in Dhamma
consider one who heals both
oneself and the other
to be a fool.”

> Pali: Ubhinnaṁ tikicchantānaṁ,
attano ca parassa ca;
Janā maññanti bāloti,
ye dhammassa akovidā”ti.

[¶42] When he had spoken, Bhāradvāja the Fiend said to the Buddha, “Excellent, worthy Gotama! …” … And Venerable Bhāradvāja became one of the perfected.

> Pali: Evaṁ vutte, asurindakabhāradvājo brāhmaṇo bhagavantaṁ etadavoca: “abhikkantaṁ, bho gotama …pe… abbhaññāsi. Aññataro ca panāyasmā bhāradvājo arahataṁ ahosīti.

[¶43] SN 7.4 · With Bhāradvāja the Bitter

> Pali: SN 7.4 · Bilaṅgikasutta

[¶44] At one time the Buddha was staying near Rājagaha in the Bamboo Grove, the squirrels’ feeding ground. The brahmin Bhāradvāja the Bitter heard a rumor that a brahmin of the Bhāradvāja clan had gone forth from the lay life to homelessness in the presence of the ascetic Gotama. Angry and displeased he went to the Buddha and stood silently to one side.

> Pali: Ekaṁ samayaṁ bhagavā rājagahe viharati veḷuvane kalandakanivāpe. Assosi kho bilaṅgikabhāradvājo brāhmaṇo: “bhāradvājagotto kira brāhmaṇo samaṇassa gotamassa santike agārasmā anagāriyaṁ pabbajito”ti kupito anattamano yena bhagavā tenupasaṅkami; upasaṅkamitvā tuṇhībhūto ekamantaṁ aṭṭhāsi.

[¶45] Then the Buddha, knowing Bhāradvāja the Bitter’s train of thought, addressed him in verse:

> Pali: Atha kho bhagavā bilaṅgikassa bhāradvājassa brāhmaṇassa cetasā cetoparivitakkamaññāya bilaṅgikaṁ bhāradvājaṁ brāhmaṇaṁ gāthāya ajjhabhāsi:

[¶46] “Whoever wrongs a man who has done no wrong,
a pure man who has not a blemish,
the evil backfires on the fool,
like fine dust thrown upwind.”

> Pali: “Yo appaduṭṭhassa narassa dussati,
Suddhassa posassa anaṅgaṇassa;
Tameva bālaṁ pacceti pāpaṁ,
Sukhumo rajo paṭivātaṁva khitto”ti.

[¶47] When he said this, the brahmin Bhāradvāja the Bitter said to the Buddha, “Excellent, worthy Gotama! …” … And Venerable Bhāradvāja became one of the perfected.

> Pali: Evaṁ vutte, bilaṅgikabhāradvājo brāhmaṇo bhagavantaṁ etadavoca: “abhikkantaṁ, bho gotama …pe… abbhaññāsi. Aññataro ca panāyasmā bhāradvājo arahataṁ ahosīti.

[¶48] SN 7.5 · Harmless

> Pali: SN 7.5 · Ahiṁsakasutta

[¶49] At Sāvatthī.

> Pali: Sāvatthinidānaṁ.

[¶50] Then the brahmin Bhāradvāja the Harmless went up to the Buddha, and exchanged greetings with him.

> Pali: Atha kho ahiṁsakabhāradvājo brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṁ sammodi.

[¶51] When the greetings and polite conversation were over, he sat down to one side and said, “I am Harmless, worthy Gotama, I am Harmless!”

> Pali: Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho ahiṁsakabhāradvājo brāhmaṇo bhagavantaṁ etadavoca: “ahiṁsakāhaṁ, bho gotama, ahiṁsakāhaṁ, bho gotamā”ti.

[¶52] “If you were really like your name,
then you’d be Harmless.
But a truly harmless person
does no harm by way of
body, speech, or mind;
they don’t harm anyone else.”

> Pali: “Yathā nāmaṁ tathā cassa,
siyā kho tvaṁ ahiṁsako;
Yo ca kāyena vācāya,
manasā ca na hiṁsati;
Sa ve ahiṁsako hoti,
yo paraṁ na vihiṁsatī”ti.

[¶53] When he had spoken, the brahmin Bhāradvāja the Harmless said to the Buddha, “Excellent, worthy Gotama! …” … And Venerable Bhāradvāja the Harmless became one of the perfected.

> Pali: Evaṁ vutte, ahiṁsakabhāradvājo brāhmaṇo bhagavantaṁ etadavoca: “abhikkantaṁ, bho gotama …pe… abbhaññāsi. Aññataro ca panāyasmā ahiṁsakabhāradvājo arahataṁ ahosīti.

[¶54] SN 7.6 · With Bhāradvāja of the Matted Hair

> Pali: SN 7.6 · Jaṭāsutta

[¶55] At Sāvatthī.

> Pali: Sāvatthinidānaṁ.

[¶56] Then the brahmin Bhāradvāja of the Matted Hair went up to the Buddha, and exchanged greetings with him.

> Pali: Atha kho jaṭābhāradvājo brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṁ sammodi.

[¶57] When the greetings and polite conversation were over, he sat down to one side, and addressed the Buddha in verse:

> Pali: Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho jaṭābhāradvājo brāhmaṇo bhagavantaṁ gāthāya ajjhabhāsi:

[¶58] “Tangled within, tangled without:
these people are tangled in tangles.
I ask you this, Gotama:
who can untangle this tangle?”

> Pali: “Antojaṭā bahijaṭā,
Jaṭāya jaṭitā pajā;
Taṁ taṁ gotama pucchāmi,
Ko imaṁ vijaṭaye jaṭan”ti.

[¶59] “A wise person grounded in ethics,
developing the mind and wisdom,
a keen and alert mendicant—
they can untangle this tangle.

> Pali: “Sīle patiṭṭhāya naro sapañño,
Cittaṁ paññañca bhāvayaṁ;
Ātāpī nipako bhikkhu,
So imaṁ vijaṭaye jaṭaṁ.

[¶60] Those in whom greed, hate, and ignorance
have faded away;
the perfected ones with defilements ended—
they have untangled the tangle.

> Pali: Yesaṁ rāgo ca doso ca,
avijjā ca virājitā;
Khīṇāsavā arahanto,
tesaṁ vijaṭitā jaṭā.

[¶61] Where name and form
cease with no residue left behind;
as well as impingement and perception of form:
it’s here this tangle is cut.”

> Pali: Yattha nāmañca rūpañca,
asesaṁ uparujjhati;
Paṭighaṁ rūpasaññā ca,
etthesā chijjate jaṭā”ti.

[¶62] When he had spoken, Bhāradvāja of the Matted Hair said to the Buddha, “Excellent, worthy Gotama! …” … And Venerable Bhāradvāja became one of the perfected.

> Pali: Evaṁ vutte, jaṭābhāradvājo bhagavantaṁ etadavoca: “abhikkantaṁ, bho gotama …pe… aññataro ca panāyasmā bhāradvājo arahataṁ ahosī”ti.

[¶63] SN 7.7 · With Bhāradvāja the Pure

> Pali: SN 7.7 · Suddhikasutta

[¶64] At Sāvatthī.

> Pali: Sāvatthinidānaṁ.

[¶65] Then the brahmin Bhāradvāja the Pure went up to the Buddha, and exchanged greetings with him.

> Pali: Atha kho suddhikabhāradvājo brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṁ sammodi.

[¶66] When the greetings and polite conversation were over, he sat down to one side, and spoke this verse in his presence:

> Pali: Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho suddhikabhāradvājo brāhmaṇo bhagavato santike imaṁ gāthaṁ ajjhabhāsi:

[¶67] “No brahmin in the world is ever purified
even though he’s ethical and mortifies himself.
But one accomplished in knowledge and conduct
is purified, not these other commoners.”

> Pali: “Na brāhmaṇo sujjhati koci,
Loke sīlavāpi tapokaraṁ;
Vijjācaraṇasampanno,
So sujjhati na aññā itarā pajā”ti.

[¶68] “Even one who mutters many prayers
is no brahmin by birth
if they’re filthy and corrupt within,
supporting themselves by fawning.

> Pali: “Bahumpi palapaṁ jappaṁ,
na jaccā hoti brāhmaṇo;
Antokasambu saṅkiliṭṭho,
kuhanaṁ upanissito.

[¶69] Regardless of whether you’re an aristocrat,
a brahmin, peasant, menial, <j>or a corpse-worker or scavenger—
if you’re energetic and resolute,
always staunchly vigorous,
you’ll attain ultimate purity.
Know that for a fact, brahmin.”

> Pali: Khattiyo brāhmaṇo vesso,
Suddo caṇḍālapukkuso;
Āraddhavīriyo pahitatto,
Niccaṁ daḷhaparakkamo;
Pappoti paramaṁ suddhiṁ,
Evaṁ jānāhi brāhmaṇā”ti.

[¶70] When he had spoken, the brahmin Bhāradvāja the Pure said to the Buddha, “Excellent, worthy Gotama …” … And Venerable Bhāradvāja became one of the perfected.

> Pali: Evaṁ vutte, suddhikabhāradvājo brāhmaṇo bhagavantaṁ etadavoca: “abhikkantaṁ, bho gotama …pe… aññataro ca panāyasmā bhāradvājo arahataṁ ahosīti.

[¶71] SN 7.8 · With Bhāradvāja the Fire-Worshiper

> Pali: SN 7.8 · Aggikasutta

[¶72] At one time the Buddha was staying near Rājagaha in the Bamboo Grove, the squirrels’ feeding ground.

> Pali: Ekaṁ samayaṁ bhagavā rājagahe viharati veḷuvane kalandakanivāpe.

[¶73] Now at that time ghee and milk-rice had been set out for the brahmin Bhāradvāja the Fire-Worshiper, who thought, “I will serve the sacred flame! I will perform the fire sacrifice!”

> Pali: Tena kho pana samayena aggikabhāradvājassa brāhmaṇassa sappinā pāyaso sannihito hoti: “aggiṁ juhissāmi, aggihuttaṁ paricarissāmī”ti.

[¶74] Then the Buddha robed up in the morning and, taking his bowl and robe, entered Rājagaha for alms. Wandering indiscriminately for almsfood in Rājagaha, he approached Bhāradvāja the Fire-Worshiper’s home and stood to one side.

> Pali: Atha kho bhagavā pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya rājagahaṁ piṇḍāya pāvisi. Rājagahe sapadānaṁ piṇḍāya caramāno yena aggikabhāradvājassa brāhmaṇassa nivesanaṁ tenupasaṅkami; upasaṅkamitvā ekamantaṁ aṭṭhāsi.

[¶75] Bhāradvāja the Fire-Worshiper saw him standing for alms and addressed him in verse:

> Pali: Addasā kho aggikabhāradvājo brāhmaṇo bhagavantaṁ piṇḍāya ṭhitaṁ. Disvāna bhagavantaṁ gāthāya ajjhabhāsi:

[¶76] “One who’s accomplished in the three knowledges,
of good birth and ample learning,
accomplished in knowledge and conduct
may enjoy this milk-rice.”

> Pali: “Tīhi vijjāhi sampanno,
jātimā sutavā bahū;
Vijjācaraṇasampanno,
somaṁ bhuñjeyya pāyasan”ti.

[¶77] “Even one who mutters many prayers
is no brahmin by birth
if they’re filthy and corrupt within,
with a following gained by fawning.

> Pali: “Bahumpi palapaṁ jappaṁ,
na jaccā hoti brāhmaṇo;
Antokasambu saṅkiliṭṭho,
kuhanāparivārito.

[¶78] One who knows their past lives,
sees heaven and places of loss,
and has attained the ending of rebirth,
is a sage of perfect insight.

> Pali: Pubbenivāsaṁ yo vedī,
saggāpāyañca passati;
Atho jātikkhayaṁ patto,
abhiññāvosito muni.

[¶79] Because of these three knowledges
a brahmin is a master of the three knowledges.
Accomplished in knowledge and conduct,
they may enjoy this milk-rice.”

> Pali: Etāhi tīhi vijjāhi,
tevijjo hoti brāhmaṇo;
Vijjācaraṇasampanno,
somaṁ bhuñjeyya pāyasan”ti.

[¶80] “May the worthy Gotama eat! The worthy one is a brahmin.”

> Pali: “Bhuñjatu bhavaṁ gotamo. Brāhmaṇo bhavan”ti.

[¶81] “Food enchanted by a verse isn’t fit for me to eat.
That’s not the principle of those who see, brahmin.
The Buddhas cast aside things enchanted with verses.
Since there is such a principle, brahmin, <j>that’s how they live.

> Pali: “Gāthābhigītaṁ me abhojaneyyaṁ,
Sampassataṁ brāhmaṇa nesa dhammo;
Gāthābhigītaṁ panudanti buddhā,
Dhamme sati brāhmaṇa vuttiresā.

[¶82] Serve with other food and drink
the consummate one, the great seer,
with defilements ended and remorse stilled.
For he is the field for the seeker of merit.”

> Pali: Aññena ca kevalinaṁ mahesiṁ,
Khīṇāsavaṁ kukkuccavūpasantaṁ;
Annena pānena upaṭṭhahassu,
Khettañhi taṁ puññapekkhassa hotī”ti.

[¶83] When he had spoken, the brahmin Bhāradvāja the Fire-Worshiper said to the Buddha, “Excellent, worthy Gotama! …” … And Venerable Bhāradvāja the Fire-Worshiper became one of the perfected.

> Pali: Evaṁ vutte, aggikabhāradvājo brāhmaṇo bhagavantaṁ etadavoca: “abhikkantaṁ, bho gotama …pe… aññataro ca panāyasmā aggikabhāradvājo arahataṁ ahosīti.

[¶84] SN 7.9 · With Bhāradvāja of Sundarikā

> Pali: SN 7.9 · Sundarikasutta

[¶85] At one time the Buddha was staying in the Kosalan lands on the bank of the Sundarikā River.

> Pali: Ekaṁ samayaṁ bhagavā kosalesu viharati sundarikāya nadiyā tīre.

[¶86] Now at that time the brahmin Bhāradvāja of Sundarikā was serving the sacred flame and performing the fire sacrifice on the bank of the Sundarikā.

> Pali: Tena kho pana samayena sundarikabhāradvājo brāhmaṇo sundarikāya nadiyā tīre aggiṁ juhati, aggihuttaṁ paricarati.

[¶87] Then he rose from his seat and surveyed the four quarters, wondering, “Now who might eat the leftovers of this oblation?”

> Pali: Atha kho sundarikabhāradvājo brāhmaṇo aggiṁ juhitvā aggihuttaṁ paricaritvā uṭṭhāyāsanā samantā catuddisā anuvilokesi: “ko nu kho imaṁ habyasesaṁ bhuñjeyyā”ti?

[¶88] He saw the Buddha meditating at the root of a certain tree with his robe pulled over his head. Taking the leftovers of the oblation in his left hand and a pitcher in the right he approached the Buddha. When he heard Bhāradvāja of Sundarikā’s footsteps the Buddha uncovered his head.

> Pali: Addasā kho sundarikabhāradvājo brāhmaṇo bhagavantaṁ aññatarasmiṁ rukkhamūle sasīsaṁ pārutaṁ nisinnaṁ. Disvāna vāmena hatthena habyasesaṁ gahetvā dakkhiṇena hatthena kamaṇḍaluṁ gahetvā yena bhagavā tenupasaṅkami. Atha kho bhagavā sundarikabhāradvājassa brāhmaṇassa padasaddena sīsaṁ vivari.

[¶89] Bhāradvāja of Sundarikā thought, “This man is shaven, he is shaven!” And he wanted to turn back.

> Pali: Atha kho sundarikabhāradvājo brāhmaṇo “muṇḍo ayaṁ bhavaṁ, muṇḍako ayaṁ bhavan”ti tatova puna nivattitukāmo ahosi.

[¶90] But he thought, “Even some brahmins are shaven. Why don’t I go to him and ask about his birth?”

> Pali: Atha kho sundarikabhāradvājassa brāhmaṇassa etadahosi: “muṇḍāpi hi idhekacce brāhmaṇā bhavanti; yannūnāhaṁ taṁ upasaṅkamitvā jātiṁ puccheyyan”ti.

[¶91] Then the brahmin Bhāradvāja of Sundarikā went up to the Buddha, and said to him, “Sir, what are you by birth?”

> Pali: Atha kho sundarikabhāradvājo brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ etadavoca: “kiṁjacco bhavan”ti?

[¶92] “Don’t ask about birth, ask about conduct;
for the fire of Jātaveda is born from sticks.
A steadfast sage, even though from a low class family,
is a thoroughbred checked by conscience.

> Pali: “Mā jātiṁ puccha caraṇañca puccha,
Kaṭṭhā have jāyati jātavedo;
Nīcākulīnopi muni dhitimā,
Ājānīyo hoti hirīnisedho.

[¶93] Tamed by truth, fulfilled by taming,
a complete knowledge master <j>who has completed the spiritual journey—
that’s who a sacrificer should woo,
and offer a timely oblation <j>to one worthy of a religious donation.”

> Pali: Saccena danto damasā upeto,
Vedantagū vusitabrahmacariyo;
Yaññopanīto tamupavhayetha,
Kālena so juhati dakkhiṇeyye”ti.

[¶94] “My sacrificial offering <j>must have been well performed,
since I have met such a knowledge master!
It’s because I’d never met anyone like you
that others ate the leftover oblation.

> Pali: “Addhā suyiṭṭhaṁ suhutaṁ mama yidaṁ,
Yaṁ tādisaṁ vedagumaddasāmi;
Tumhādisānañhi adassanena,
Añño jano bhuñjati habyasesan”ti.

[¶95] May the worthy Gotama eat! The worthy one is a brahmin.”

> Pali: “Bhuñjatu bhavaṁ gotamo. Brāhmaṇo bhavan”ti.

[¶96] “Food enchanted by a verse isn’t fit for me to eat.
That’s not the principle of those who see, brahmin.
The Buddhas cast aside things enchanted with verses.
Since there is such a principle, brahmin, <j>that’s how they live.

> Pali: “Gāthābhigītaṁ me abhojaneyyaṁ,
Sampassataṁ brāhmaṇa nesa dhammo;
Gāthābhigītaṁ panudanti buddhā,
Dhamme sati brāhmaṇa vuttiresā.

[¶97] Serve with other food and drink
the consummate one, the great seer,
with defilements ended and remorse stilled.
For he is the field for the seeker of merit.”

> Pali: Aññena ca kevalinaṁ mahesiṁ,
Khīṇāsavaṁ kukkuccavūpasantaṁ;
Annena pānena upaṭṭhahassu,
Khettañhi taṁ puññapekkhassa hotī”ti.

[¶98] “Then, Worthy Gotama, to whom should I give the leftovers of this oblation?”

> Pali: “Atha kassa cāhaṁ, bho gotama, imaṁ habyasesaṁ dammī”ti?

[¶99] “Brahmin, I don’t see anyone in this world—with its gods, Māras, and divinities, this population with its ascetics and brahmins, its gods and humans—who can properly digest these leftovers, except the Realized One or one of his disciples. Well then, brahmin, throw out those leftovers where there is little that grows, or drop them into water that has no living creatures.”

> Pali: “Na khvāhaṁ, brāhmaṇa, passāmi sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya yasseso habyaseso bhutto sammā pariṇāmaṁ gaccheyya aññatra, brāhmaṇa, tathāgatassa vā tathāgatasāvakassa vā. Tena hi tvaṁ, brāhmaṇa, taṁ habyasesaṁ appaharite vā chaḍḍehi appāṇake vā udake opilāpehī”ti.

[¶100] So Bhāradvāja of Sundarikā dropped the leftover oblation in water that had no living creatures. And when those leftovers were placed in the water, they sizzled and hissed, steaming and fuming. Suppose there was an iron cauldron that had been heated all day. If you placed it in the water, it would sizzle and hiss, steaming and fuming. In the same way, when those leftovers were placed in the water, they sizzled and hissed, steaming and fuming.

> Pali: Atha kho sundarikabhāradvājo brāhmaṇo taṁ habyasesaṁ appāṇake udake opilāpesi. Atha kho so habyaseso udake pakkhitto cicciṭāyati ciṭiciṭāyati sandhūpāyati sampadhūpāyati. Seyyathāpi nāma phālo divasaṁsantatto udake pakkhitto cicciṭāyati ciṭiciṭāyati sandhūpāyati sampadhūpāyati; evameva so habyaseso udake pakkhitto cicciṭāyati ciṭiciṭāyati sandhūpāyati sampadhūpāyati.

[¶101] Then the brahmin Bhāradvāja of Sundarikā, shocked and awestruck, went up to the Buddha, and stood to one side. The Buddha addressed him in verse:

> Pali: Atha kho sundarikabhāradvājo brāhmaṇo saṁviggo lomahaṭṭhajāto yena bhagavā tenupasaṅkami; upasaṅkamitvā ekamantaṁ aṭṭhāsi. Ekamantaṁ ṭhitaṁ kho sundarikabhāradvājaṁ brāhmaṇaṁ bhagavā gāthāhi ajjhabhāsi:

[¶102] “When you’re kindling the wood, brahmin,
don’t imagine this is purity, for it’s just external.
For those who are skilled say this is no way to purity,
when one seeks purity in externals.

> Pali: “Mā brāhmaṇa dāru samādahāno,
Suddhiṁ amaññi bahiddhā hi etaṁ;
Na hi tena suddhiṁ kusalā vadanti,
Yo bāhirena parisuddhimicche.

[¶103] I’ve given up kindling firewood, brahmin,
now I light only the inner flame.
Always blazing, always serene,
I am a perfected one leading the spiritual life.

> Pali: Hitvā ahaṁ brāhmaṇa dārudāhaṁ,
Ajjhattamevujjalayāmi jotiṁ;
Niccagginī niccasamāhitatto,
Arahaṁ ahaṁ brahmacariyaṁ carāmi.

[¶104] Conceit, brahmin, is the burden of your pack,
anger your smoke, and lies your ashes.
The tongue is the ladle, the heart the fireplace;
a well-tamed self is a person’s light.

> Pali: Māno hi te brāhmaṇa khāribhāro,
Kodho dhumo bhasmani mosavajjaṁ;
Jivhā sujā hadayaṁ jotiṭhānaṁ,
Attā sudanto purisassa joti.

[¶105] The teaching is a lake, brahmin, <j>into which ethics are the stairs,
unclouded, praised by the fine to the good.
There the knowledge masters go to bathe,
and cross to the far shore with dry limbs.

> Pali: Dhammo rahado brāhmaṇa sīlatittho,
Anāvilo sabbhi sataṁ pasattho;
Yattha have vedaguno sinātā,
Anallagattāva taranti pāraṁ.

[¶106] Truth, principle, restraint, the spiritual life,
attaining divinity based on the middle, brahmin—
pay homage to the upright ones.
I declare that man one who follows the teaching.”

> Pali: Saccaṁ dhammo saṁyamo brahmacariyaṁ,
Majjhe sitā brāhmaṇa brahmapatti;
Sa tujjubhūtesu namo karohi,
Tamahaṁ naraṁ dhammasārīti brūmī”ti.

[¶107] When he had spoken, the brahmin Bhāradvāja of Sundarikā said to the Buddha, “Excellent, worthy Gotama …” … And Venerable Bhāradvāja became one of the perfected.

> Pali: Evaṁ vutte, sundarikabhāradvājo brāhmaṇo bhagavantaṁ etadavoca: “abhikkantaṁ, bho gotama …pe… aññataro ca panāyasmā bhāradvājo arahataṁ ahosīti.

[¶108] SN 7.10 · Many Daughters

> Pali: SN 7.10 · Bahudhītarasutta

[¶109] At one time the Buddha was staying in the land of the Kosalans in a certain forest grove.

> Pali: Ekaṁ samayaṁ bhagavā kosalesu viharati aññatarasmiṁ vanasaṇḍe.

[¶110] Now at that time one of the brahmins of the Bhāradvāja clan had lost fourteen oxen. While looking for them he went to that forest grove, where he saw the Buddha sitting down cross-legged, his body set straight, and mindfulness brought to the present. He went up to the Buddha, and recited these verses in the Buddha’s presence:

> Pali: Tena kho pana samayena aññatarassa bhāradvājagottassa brāhmaṇassa catuddasa balībaddā naṭṭhā honti. Atha kho bhāradvājagotto brāhmaṇo te balībadde gavesanto yena so vanasaṇḍo tenupasaṅkami; upasaṅkamitvā addasa bhagavantaṁ tasmiṁ vanasaṇḍe nisinnaṁ pallaṅkaṁ ābhujitvā ujuṁ kāyaṁ paṇidhāya parimukhaṁ satiṁ upaṭṭhapetvā. Disvāna yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavato santike imā gāthāyo abhāsi:

[¶111] “This ascetic mustn’t have
fourteen oxen
missing for the past six days:
that’s why this ascetic is happy.

> Pali: “Na hi nūnimassa samaṇassa,
Balībaddā catuddasa;
Ajjasaṭṭhiṁ na dissanti,
Tenāyaṁ samaṇo sukhī.

[¶112] This ascetic mustn’t have
a field of sesame ruined,
with just one or two leaves:
that’s why this ascetic is happy.

> Pali: Na hi nūnimassa samaṇassa,
Tilākhettasmi pāpakā;
Ekapaṇṇā dupaṇṇā ca,
Tenāyaṁ samaṇo sukhī.

[¶113] This ascetic mustn’t have
rats in a vacant barn
dancing merrily:
that’s why this ascetic is happy.

> Pali: Na hi nūnimassa samaṇassa,
Tucchakoṭṭhasmi mūsikā;
Ussoḷhikāya naccanti,
Tenāyaṁ samaṇo sukhī.

[¶114] This ascetic mustn’t have
carpets that for seven months
have been infested with fleas:
that’s why this ascetic is happy.

> Pali: Na hi nūnimassa samaṇassa,
Santhāro sattamāsiko;
Uppāṭakehi sañchanno,
Tenāyaṁ samaṇo sukhī.

[¶115] This ascetic mustn’t have
seven widowed daughters
with one or two children each:
that’s why this ascetic is happy.

> Pali: Na hi nūnimassa samaṇassa,
Vidhavā satta dhītaro;
Ekaputtā duputtā ca,
Tenāyaṁ samaṇo sukhī.

[¶116] This ascetic mustn’t have
a wife with sallow, blotchy skin
to wake him with a kick:
that’s why this ascetic is happy.

> Pali: Na hi nūnimassa samaṇassa,
Piṅgalā tilakāhatā;
Sottaṁ pādena bodheti,
Tenāyaṁ samaṇo sukhī.

[¶117] This ascetic mustn’t have
creditors knocking at dawn,
demanding, ‘Pay up! Pay up!’:
that’s why this ascetic is happy.”

> Pali: Na hi nūnimassa samaṇassa,
Paccūsamhi iṇāyikā;
Detha dethāti codenti,
Tenāyaṁ samaṇo sukhī”ti.

[¶118] “You’re right, brahmin, I don’t have
fourteen oxen
missing for the past six days:
that’s why I’m happy, brahmin.

> Pali: “Na hi mayhaṁ brāhmaṇa,
balībaddā catuddasa;
Ajjasaṭṭhiṁ na dissanti,
tenāhaṁ brāhmaṇā sukhī.

[¶119] You’re right, brahmin, I don’t have
a field of sesame ruined,
with just one or two leaves:
that’s why I’m happy, brahmin.

> Pali: Na hi mayhaṁ brāhmaṇa,
tilākhettasmi pāpakā;
Ekapaṇṇā dupaṇṇā ca,
tenāhaṁ brāhmaṇā sukhī.

[¶120] You’re right, brahmin, I don’t have
rats in a vacant barn
dancing merrily:
that’s why I’m happy, brahmin.

> Pali: Na hi mayhaṁ brāhmaṇa,
tucchakoṭṭhasmi mūsikā;
Ussoḷhikāya naccanti,
tenāhaṁ brāhmaṇā sukhī.

[¶121] You’re right, brahmin, I don’t have
carpets that for seven months
have been infested with fleas:
that’s why I’m happy, brahmin.

> Pali: Na hi mayhaṁ brāhmaṇa,
santhāro sattamāsiko;
Uppāṭakehi sañchanno,
tenāhaṁ brāhmaṇā sukhī.

[¶122] You’re right, brahmin, I don’t have
seven widowed daughters
with one or two children each:
that’s why I’m happy, brahmin.

> Pali: Na hi mayhaṁ brāhmaṇa,
vidhavā satta dhītaro;
Ekaputtā duputtā ca,
tenāhaṁ brāhmaṇā sukhī.

[¶123] You’re right, brahmin, I don’t have
a wife with blotchy, pockmarked skin
to wake me up with a kick:
that’s why I’m happy, brahmin.

> Pali: Na hi mayhaṁ brāhmaṇa,
piṅgalā tilakāhatā;
Sottaṁ pādena bodheti,
tenāhaṁ brāhmaṇā sukhī.

[¶124] You’re right, brahmin, I don’t have
creditors knocking at dawn,
warning, ‘Pay up! Pay up!’:
that’s why I’m happy, brahmin.”

> Pali: Na hi mayhaṁ brāhmaṇa,
paccūsamhi iṇāyikā;
Detha dethāti codenti,
tenāhaṁ brāhmaṇā sukhī”ti.

[¶125] When he had spoken, the brahmin said to the Buddha, “Excellent, worthy Gotama! Excellent! … As if he were righting the overturned, or revealing the hidden, or pointing out the path to the lost, or lighting a lamp in the dark so people with clear eyes can see what’s there, worthy Gotama has made the teaching clear in many ways. I go for refuge to the worthy Gotama, to the teaching, and to the mendicant Saṅgha. May I receive the going forth, the ordination in the worthy Gotama’s presence?”

> Pali: Evaṁ vutte, bhāradvājagotto brāhmaṇo bhagavantaṁ etadavoca: “abhikkantaṁ, bho gotama, abhikkantaṁ, bho gotama. Seyyathāpi, bho gotama, nikkujjitaṁ vā ukkujjeyya, paṭicchannaṁ vā vivareyya, mūḷhassa vā maggaṁ ācikkheyya, andhakāre vā telapajjotaṁ dhāreyya: ‘cakkhumanto rūpāni dakkhantī’ti; evameva bhotā gotamena anekapariyāyena dhammo pakāsito. Esāhaṁ bhavantaṁ gotamaṁ saraṇaṁ gacchāmi dhammañca bhikkhusaṅghañca. Labheyyāhaṁ bhoto gotamassa santike pabbajjaṁ, labheyyaṁ upasampadan”ti.

[¶126] And the brahmin received the going forth, the ordination in the Buddha’s presence. Not long after his ordination, Venerable Bhāradvāja, living alone, withdrawn, diligent, keen, and resolute, soon realized the supreme culmination of the spiritual path in this very life. He lived having achieved with his own insight the goal for which gentlemen rightly go forth from the lay life to homelessness.

> Pali: Alattha kho bhāradvājagotto brāhmaṇo bhagavato santike pabbajjaṁ, alattha upasampadaṁ. Acirūpasampanno panāyasmā bhāradvājo eko vūpakaṭṭho appamatto ātāpī pahitatto viharanto nacirasseva—yassatthāya kulaputtā sammadeva agārasmā anagāriyaṁ pabbajanti, tadanuttaraṁ—brahmacariyapariyosānaṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja vihāsi.

[¶127] He understood: “Rebirth is ended; the spiritual journey has been completed; what had to be done has been done; there is nothing further for this place.” And Venerable Bhāradvāja became one of the perfected.

> Pali: “Khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā”ti abbhaññāsi. Aññataro ca panāyasmā bhāradvājo arahataṁ ahosīti.

[¶128] > Pali: Arahantavaggo paṭhamo.

[¶129] > Pali: Tassuddānaṁ

[¶130] > Pali: Dhanañjānī ca akkosaṁ,
asurindaṁ bilaṅgikaṁ;
Ahiṁsakaṁ jaṭā ceva,
suddhikañceva aggikā;
Sundarikaṁ bahudhīta—
rena ca te dasāti.

## 25. Lay Followers · SN 7.11–7.22

Source: https://scriptura.si/works/pali-samyutta-nikaya-1/25/ · cite a paragraph as https://scriptura.si/works/pali-samyutta-nikaya-1/25/#p-N

[¶0] SN 7.11 · With Bhāradvāja the Farmer

> Pali: SN 7.11 · Kasibhāradvājasutta

[¶1] So I have heard. At one time the Buddha was staying in the land of the Magadhans in the Southern Hills near the brahmin village of Ekanāḷa.

> Pali: Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā magadhesu viharati dakkhiṇāgirismiṁ ekanāḷāyaṁ brāhmaṇagāme.

[¶2] Now at that time the brahmin Bhāradvāja the Farmer had harnessed around five hundred plows, it being the season for sowing. Then the Buddha robed up in the morning and, taking his bowl and robe, went to where Bhāradvāja the Farmer was working.

> Pali: Tena kho pana samayena kasibhāradvājassa brāhmaṇassa pañcamattāni naṅgalasatāni payuttāni honti vappakāle. Atha kho bhagavā pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya yena kasibhāradvājassa brāhmaṇassa kammanto tenupasaṅkami.

[¶3] Now at that time Bhāradvāja the Farmer was distributing food. Then the Buddha went to where the distribution was taking place and stood to one side.

> Pali: Tena kho pana samayena kasibhāradvājassa brāhmaṇassa parivesanā vattati. Atha kho bhagavā yena parivesanā tenupasaṅkami; upasaṅkamitvā ekamantaṁ aṭṭhāsi.

[¶4] Bhāradvāja the Farmer saw him standing for alms and said to him, “I plough and sow, ascetic, and then I eat. You too should plough and sow, then you may eat.”

> Pali: Addasā kho kasibhāradvājo brāhmaṇo bhagavantaṁ piṇḍāya ṭhitaṁ. Disvā bhagavantaṁ etadavoca: “ahaṁ kho, samaṇa, kasāmi ca vapāmi ca, kasitvā ca vapitvā ca bhuñjāmi. Tvampi, samaṇa, kasassu ca vapassu ca, kasitvā ca vapitvā ca bhuñjassū”ti.

[¶5] “I too plough and sow, brahmin, and then I eat.”

> Pali: “Ahampi kho, brāhmaṇa, kasāmi ca vapāmi ca, kasitvā ca vapitvā ca bhuñjāmī”ti.

[¶6] “I don’t see the worthy Gotama with a yoke or plow or plowshare or goad or oxen, yet he says: ‘I too plough and sow, brahmin, and then I eat.’”

> Pali: “Na kho mayaṁ passāma bhoto gotamassa yugaṁ vā naṅgalaṁ vā phālaṁ vā pācanaṁ vā balībadde vā, atha ca pana bhavaṁ gotamo evamāha: ‘ahampi kho, brāhmaṇa, kasāmi ca vapāmi ca, kasitvā ca vapitvā ca bhuñjāmī’”ti.

[¶7] Then Bhāradvāja the Farmer addressed the Buddha in verse:

> Pali: Atha kho kasibhāradvājo brāhmaṇo bhagavantaṁ gāthāya ajjhabhāsi:

[¶8] “You claim to be a farmer,
but I don’t see you farming.
Tell me how you’re a farmer when asked:
how am I to recognize your farming?”

> Pali: “Kassako paṭijānāsi,
na ca passāmi te kasiṁ;
Kassako pucchito brūhi,
kathaṁ jānemu taṁ kasin”ti.

[¶9] “Faith is my seed, fervor my rain,
and wisdom is my yoke and plough.
Conscience is my draft-pole, mind my strap,
mindfulness my plowshare and goad.

> Pali: “Saddhā bījaṁ tapo vuṭṭhi,
paññā me yuganaṅgalaṁ;
Hirī īsā mano yottaṁ,
sati me phālapācanaṁ.

[¶10] Guarded in body and speech,
I restrict my intake of food.
I use truth as my scythe,
and gentleness is my release.

> Pali: Kāyagutto vacīgutto,
āhāre udare yato;
Saccaṁ karomi niddānaṁ,
soraccaṁ me pamocanaṁ.

[¶11] Energy is my harnessed beast,
transporting me to sanctuary from the yoke.
Without turning back, it goes
to where there is no sorrow.

> Pali: Vīriyaṁ me dhuradhorayhaṁ,
yogakkhemādhivāhanaṁ;
Gacchati anivattantaṁ,
yattha gantvā na socati.

[¶12] That’s how to do the farming
that has freedom from death as its fruit.
When you finish this farming
you’re released from all suffering.”

> Pali: Evamesā kasī kaṭṭhā,
sā hoti amatapphalā;
Etaṁ kasiṁ kasitvāna,
sabbadukkhā pamuccatī”ti.

[¶13] “May the worthy Gotama eat! The worthy one is a farmer. For the worthy Gotama does the farming that has freedom from death as its fruit.”

> Pali: “Bhuñjatu bhavaṁ gotamo. Kassako bhavaṁ. Yañhi bhavaṁ gotamo amatapphalampi kasiṁ kasatī”ti.

[¶14] “Food enchanted by a verse isn’t fit for me to eat.
That’s not the principle of those who see, brahmin.
The Buddhas cast aside things enchanted with verses.
Since there is such a principle, brahmin, <j>that’s how they live.

> Pali: “Gāthābhigītaṁ me abhojaneyyaṁ,
Sampassataṁ brāhmaṇa nesa dhammo;
Gāthābhigītaṁ panudanti buddhā,
Dhamme sati brāhmaṇa vuttiresā.

[¶15] Serve with other food and drink
the consummate one, the great seer,
with defilements ended and remorse stilled.
For he is the field for the seeker of merit.”

> Pali: Aññena ca kevalinaṁ mahesiṁ,
Khīṇāsavaṁ kukkuccavūpasantaṁ;
Annena pānena upaṭṭhahassu,
Khettañhi taṁ puññapekkhassa hotī”ti.

[¶16] When he had spoken, the brahmin Bhāradvāja the Farmer said to the Buddha, “Excellent, worthy Gotama … From this day forth, may the worthy Gotama remember me as a lay follower who has gone for refuge for life.”

> Pali: Evaṁ vutte, kasibhāradvājo brāhmaṇo bhagavantaṁ etadavoca: “abhikkantaṁ, bho gotama …pe… ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti.

[¶17] SN 7.12 · With Udaya

> Pali: SN 7.12 · Udayasutta

[¶18] At Sāvatthī.

> Pali: Sāvatthinidānaṁ.

[¶19] Then the Buddha robed up in the morning and, taking his bowl and robe, went to the home of the brahmin Udaya. Then Udaya filled the Buddha’s bowl with rice. The next day … Udaya again filled the Buddha’s bowl with rice.

> Pali: Atha kho bhagavā pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya yena udayassa brāhmaṇassa nivesanaṁ tenupasaṅkami. Atha kho udayo brāhmaṇo bhagavato pattaṁ odanena pūresi. Dutiyampi kho bhagavā pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya yena udayassa brāhmaṇassa nivesanaṁ tenupasaṅkami …pe…

[¶20] But when he had filled the Buddha’s bowl on the third day, he said to the Buddha, “This ascetic Gotama is such a drag! He keeps coming back again and again!”

> Pali: tatiyampi kho udayo brāhmaṇo bhagavato pattaṁ odanena pūretvā bhagavantaṁ etadavoca: “pakaṭṭhakoyaṁ samaṇo gotamo punappunaṁ āgacchatī”ti.

[¶21] “Again and again, they sow the seed;
again and again, the king of the heavens sends rain;
again and again, farmers plough the field;
again and again, grain is produced for the nation.

> Pali: “Punappunañceva vapanti bījaṁ,
Punappunaṁ vassati devarājā;
Punappunaṁ khettaṁ kasanti kassakā,
Punappunaṁ dhaññamupeti raṭṭhaṁ.

[¶22] Again and again, the beggars beg;
again and again, the donors give.
Again and again, when the donors have given,
again and again, they take their place in heaven.

> Pali: Punappunaṁ yācakā yācayanti,
Punappunaṁ dānapatī dadanti;
Punappunaṁ dānapatī daditvā,
Punappunaṁ saggamupenti ṭhānaṁ.

[¶23] Again and again, dairy farmers milk;
again and again, a calf cleaves to its mother;
again and again, oppressing and intimidating,
that dullard returns to the womb again and again.

> Pali: Punappunaṁ khīranikā duhanti,
Punappunaṁ vaccho upeti mātaraṁ;
Punappunaṁ kilamati phandati ca,
Punappunaṁ gabbhamupeti mando.

[¶24] Again and again, you’re reborn and die;
again and again, you get carried to a charnel ground.
But when they’ve gained the path <j>for no further rebirth,
one of vast wisdom is not reborn again and again.”

> Pali: Punappunaṁ jāyati mīyati ca,
Punappunaṁ sivathikaṁ haranti;
Maggañca laddhā apunabbhavāya,
Na punappunaṁ jāyati bhūripañño”ti.

[¶25] When he had spoken, the brahmin Udaya said to the Buddha, “Excellent, worthy Gotama … From this day forth, may the worthy Gotama remember me as a lay follower who has gone for refuge for life.”

> Pali: Evaṁ vutte, udayo brāhmaṇo bhagavantaṁ etadavoca: “abhikkantaṁ, bho gotama …pe… upāsakaṁ maṁ bhavaṁ gotamo dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti.

[¶26] SN 7.13 · With Devahita

> Pali: SN 7.13 · Devahitasutta

[¶27] At Sāvatthī.

> Pali: Sāvatthinidānaṁ.

[¶28] Now at that time the Buddha was afflicted by winds. Venerable Upavāṇa was his carer.

> Pali: Tena kho pana samayena bhagavā vātehābādhiko hoti; āyasmā ca upavāṇo bhagavato upaṭṭhāko hoti.

[¶29] Then the Buddha said to Upavāṇa, “Go on then, Upavāṇa, find some hot water for me.”

> Pali: Atha kho bhagavā āyasmantaṁ upavāṇaṁ āmantesi: “iṅgha me tvaṁ, upavāṇa, uṇhodakaṁ jānāhī”ti.

[¶30] “Yes, sir,” replied Upavāṇa. He robed up, and, taking his bowl and robe, went to the home of the brahmin Devahita, and stood silently to one side.

> Pali: “Evaṁ, bhante”ti kho āyasmā upavāṇo bhagavato paṭissutvā nivāsetvā pattacīvaramādāya yena devahitassa brāhmaṇassa nivesanaṁ tenupasaṅkami; upasaṅkamitvā tuṇhībhūto ekamantaṁ aṭṭhāsi.

[¶31] Devahita saw him standing there and addressed him in verse:

> Pali: Addasā kho devahito brāhmaṇo āyasmantaṁ upavāṇaṁ tuṇhībhūtaṁ ekamantaṁ ṭhitaṁ. Disvāna āyasmantaṁ upavāṇaṁ gāthāya ajjhabhāsi:

[¶32] “Silent stands the worthy one,
shaven, wrapped in his outer robe.
What do you want? What are you looking for?
What have you come here to ask for?”

> Pali: “Tuṇhībhūto bhavaṁ tiṭṭhaṁ,
muṇḍo saṅghāṭipāruto;
Kiṁ patthayāno kiṁ esaṁ,
kiṁ nu yācitumāgato”ti.

[¶33] “The perfected one, the Holy One in the world,
the sage is afflicted by winds.
If there’s hot water,
give it to the sage, brahmin.

> Pali: “Arahaṁ sugato loke,
vātehābādhiko muni;
Sace uṇhodakaṁ atthi,
munino dehi brāhmaṇa.

[¶34] I wish to bring it to the one
who is esteemed by the estimable,
honored by the honorable,
venerated by the venerable.”

> Pali: Pūjito pūjaneyyānaṁ,
sakkareyyāna sakkato;
Apacito apaceyyānaṁ,
tassa icchāmi hātave”ti.

[¶35] Then Devahita had a man fetch a carrying-pole with hot water. He also presented Upavāṇa with a jar of molasses.

> Pali: Atha kho devahito brāhmaṇo uṇhodakassa kājaṁ purisena gāhāpetvā phāṇitassa ca puṭaṁ āyasmato upavāṇassa pādāsi.

[¶36] Then Venerable Upavāṇa went up to the Buddha and bathed him with the hot water. Then he stirred molasses into hot water and presented it to the Buddha. Then the Buddha’s illness died down.

> Pali: Atha kho āyasmā upavāṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ uṇhodakena nhāpetvā uṇhodakena phāṇitaṁ āloletvā bhagavato pādāsi. Atha kho bhagavato ābādho paṭippassambhi.

[¶37] Then the brahmin Devahita went up to the Buddha, and exchanged greetings with him. When the greetings and polite conversation were over, he sat down to one side, and addressed the Buddha in verse:

> Pali: Atha kho devahito brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṁ sammodi. Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho devahito brāhmaṇo bhagavantaṁ gāthāya ajjhabhāsi:

[¶38] “Where should you give an available gift?
Where is a gift very fruitful?
How does one who is donating
ensure the success of their religious donation?”

> Pali: “Kattha dajjā deyyadhammaṁ,
kattha dinnaṁ mahapphalaṁ;
Kathañhi yajamānassa,
kathaṁ ijjhati dakkhiṇā”ti.

[¶39] “One who knows their past lives,
sees heaven and places of loss,
and has attained the ending of rebirth,
is a sage of perfect insight.

> Pali: “Pubbenivāsaṁ yo vedī,
saggāpāyañca passati;
Atho jātikkhayaṁ patto,
abhiññāvosito muni.

[¶40] Here you should give an available gift;
what’s given here is very fruitful.
That’s how a sponsor of sacrifices
ensures the success of their religious donation.”

> Pali: Ettha dajjā deyyadhammaṁ,
ettha dinnaṁ mahapphalaṁ;
Evañhi yajamānassa,
evaṁ ijjhati dakkhiṇā”ti.

[¶41] When he had spoken, the brahmin Devahita said to the Buddha, “Excellent, worthy Gotama … From this day forth, may the worthy Gotama remember me as a lay follower who has gone for refuge for life.”

> Pali: Evaṁ vutte, devahito brāhmaṇo bhagavantaṁ etadavoca: “abhikkantaṁ, bho gotama …pe… upāsakaṁ maṁ bhavaṁ gotamo dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti.

[¶42] SN 7.14 · A well-to-do brahmin

> Pali: SN 7.14 · Mahāsālasutta

[¶43] At Sāvatthī.

> Pali: Sāvatthinidānaṁ.

[¶44] Then a certain well-to-do brahmin, shabby, wearing a shabby cloak, went up to the Buddha, and exchanged greetings with him.

> Pali: Atha kho aññataro brāhmaṇamahāsālo lūkho lūkhapāvuraṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṁ sammodi.

[¶45] When the greetings and polite conversation were over, he sat down to one side. The Buddha said to him, “Brahmin, why are you so shabby, wearing a shabby cloak?”

> Pali: Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinnaṁ kho taṁ brāhmaṇamahāsālaṁ bhagavā etadavoca: “kiṁ nu tvaṁ, brāhmaṇa, lūkho lūkhapāvuraṇo”ti?

[¶46] “Worthy Gotama, I have four sons. At their wives’ bidding they expelled me from my house.”

> Pali: “Idha me, bho gotama, cattāro puttā. Te maṁ dārehi sampuccha gharā nikkhāmentī”ti.

[¶47] “Well then, brahmin, memorize these verses and recite them to your sons when you are all seated in the council hall with a large crowd.

> Pali: “Tena hi tvaṁ, brāhmaṇa, imā gāthāyo pariyāpuṇitvā sabhāyaṁ mahājanakāye sannipatite puttesu ca sannisinnesu bhāsassu:

[¶48] ‘I was overjoyed when they were born,
and wished prosperity for them.
But at their wives’ bidding they chased me out,
like hounds after hogs.

> Pali: ‘Yehi jātehi nandissaṁ,
yesañca bhavamicchisaṁ;
Te maṁ dārehi sampuccha,
sāva vārenti sūkaraṁ.

[¶49] It turns out they’re wicked, those nasty men,
though they called me their dear old Dad.
They’re monsters in the shape of sons,
throwing me out as I’ve grown old.

> Pali: Asantā kira maṁ jammā,
tāta tātāti bhāsare;
Rakkhasā puttarūpena,
te jahanti vayogataṁ.

[¶50] Like an old, useless horse
led away from its fodder,
the elderly father of those kids
begs for alms at others’ homes.

> Pali: Assova jiṇṇo nibbhogo,
khādanā apanīyati;
Bālakānaṁ pitā thero,
parāgāresu bhikkhati.

[¶51] Even my staff is better
than those disobedient sons,
for it wards off a wild bull,
and even a wild dog.

> Pali: Daṇḍova kira me seyyo,
yañce puttā anassavā;
Caṇḍampi goṇaṁ vāreti,
atho caṇḍampi kukkuraṁ.

[¶52] It goes before me in the dark;
in deep waters it finds a footing.
By the wonderful power of this staff,
when I stumble, I stand firm again.’”

> Pali: Andhakāre pure hoti,
gambhīre gādhamedhati;
Daṇḍassa ānubhāvena,
khalitvā patitiṭṭhatī’”ti.

[¶53] Having memorized those verses in the Buddha’s presence, the brahmin recited them to his sons when they were all seated in the council hall with a large crowd. …

> Pali: Atha kho so brāhmaṇamahāsālo bhagavato santike imā gāthāyo pariyāpuṇitvā sabhāyaṁ mahājanakāye sannipatite puttesu ca sannisinnesu abhāsi:

[¶54] > Pali: “Yehi jātehi nandissaṁ,
yesañca bhavamicchisaṁ;
Te maṁ dārehi sampuccha,
sāva vārenti sūkaraṁ.

[¶55] > Pali: Asantā kira maṁ jammā,
tāta tātāti bhāsare;
Rakkhasā puttarūpena,
te jahanti vayogataṁ.

[¶56] > Pali: Assova jiṇṇo nibbhogo,
khādanā apanīyati;
Bālakānaṁ pitā thero,
parāgāresu bhikkhati.

[¶57] > Pali: Daṇḍova kira me seyyo,
yañce puttā anassavā;
Caṇḍampi goṇaṁ vāreti,
atho caṇḍampi kukkuraṁ.

[¶58] > Pali: Andhakāre pure hoti,
gambhīre gādhamedhati;
Daṇḍassa ānubhāvena,
khalitvā patitiṭṭhatī”ti.

[¶59] Then the brahmin’s sons led him back home, bathed him, and each clothed him with a fine pair of garments. Then the brahmin, taking one pair of garments, went to the Buddha and exchanged greetings with him. When the greetings and polite conversation were over, he sat down to one side and said to the Buddha:

> Pali: Atha kho naṁ brāhmaṇamahāsālaṁ puttā gharaṁ netvā nhāpetvā paccekaṁ dussayugena acchādesuṁ. Atha kho so brāhmaṇamahāsālo ekaṁ dussayugaṁ ādāya yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṁ sammodi. Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho brāhmaṇamahāsālo bhagavantaṁ etadavoca:

[¶60] “Worthy Gotama, we brahmins seek a fee for our tutor. May the worthy Gotama please accept my tutor’s fee!” So the Buddha accepted it out of sympathy. Then the well-to-do brahmin said to the Buddha, “Excellent, worthy Gotama … From this day forth, may the worthy Gotama remember me as a lay follower who has gone for refuge for life.”

> Pali: “mayaṁ, bho gotama, brāhmaṇā nāma ācariyassa ācariyadhanaṁ pariyesāma. Paṭiggaṇhatu me bhavaṁ gotamo ācariyadhanan”ti. Paṭiggahesi bhagavā anukampaṁ upādāya. Atha kho so brāhmaṇamahāsālo bhagavantaṁ etadavoca: “abhikkantaṁ, bho gotama …pe… upāsakaṁ maṁ bhavaṁ gotamo dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti.

[¶61] SN 7.15 · Stuck-Up

> Pali: SN 7.15 · Mānatthaddhasutta

[¶62] At Sāvatthī.

> Pali: Sāvatthinidānaṁ.

[¶63] Now at that time a brahmin named Stuck-Up was residing in Sāvatthī. He didn’t bow to his mother or father, his tutor, or his oldest brother. Now, at that time the Buddha was teaching Dhamma, surrounded by a large assembly.

> Pali: Tena kho pana samayena mānatthaddho nāma brāhmaṇo sāvatthiyaṁ paṭivasati. So neva mātaraṁ abhivādeti, na pitaraṁ abhivādeti, na ācariyaṁ abhivādeti, na jeṭṭhabhātaraṁ abhivādeti. Tena kho pana samayena bhagavā mahatiyā parisāya parivuto dhammaṁ deseti.

[¶64] Then Stuck-Up thought, “The ascetic Gotama is teaching Dhamma, surrounded by a large assembly. Why don’t I approach him? If he speaks to me, I’ll speak to him. But if he doesn’t speak, neither will I.”

> Pali: Atha kho mānatthaddhassa brāhmaṇassa etadahosi: “ayaṁ kho samaṇo gotamo mahatiyā parisāya parivuto dhammaṁ deseti. Yannūnāhaṁ yena samaṇo gotamo tenupasaṅkameyyaṁ. Sace maṁ samaṇo gotamo ālapissati, ahampi taṁ ālapissāmi. No ce maṁ samaṇo gotamo ālapissati, ahampi nālapissāmī”ti.

[¶65] Then the brahmin Stuck-Up went up to the Buddha, and stood silently to one side. But the Buddha didn’t speak to him.

> Pali: Atha kho mānatthaddho brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā tuṇhībhūto ekamantaṁ aṭṭhāsi. Atha kho bhagavā taṁ nālapi.

[¶66] Then Stuck-Up thought, “This ascetic Gotama knows nothing!” And he wanted to go back from there right away.

> Pali: Atha kho mānatthaddho brāhmaṇo: “nāyaṁ samaṇo gotamo kiñci jānātī”ti tatova puna nivattitukāmo ahosi.

[¶67] Then the Buddha, knowing Stuck-Up’s train of thought, addressed him in verse:

> Pali: Atha kho bhagavā mānatthaddhassa brāhmaṇassa cetasā cetoparivitakkamaññāya mānatthaddhaṁ brāhmaṇaṁ gāthāya ajjhabhāsi:

[¶68] “It’s not good to foster conceit
if you want what’s good for you, brahmin.
You should foster the goal
which brought you here.”

> Pali: “Na mānaṁ brāhmaṇa sādhu,
atthikassīdha brāhmaṇa;
Yena atthena āgacchi,
tamevamanubrūhaye”ti.

[¶69] Then Stuck-Up thought, “The ascetic Gotama knows my mind!” He bowed with his head to the Buddha’s feet, caressing them and covering them with kisses, and pronounced his name: “Worthy Gotama, I am Stuck-Up! I am Stuck-Up!”

> Pali: Atha kho mānatthaddho brāhmaṇo: “cittaṁ me samaṇo gotamo jānātī”ti tattheva bhagavato pādesu sirasā nipatitvā bhagavato pādāni mukhena ca paricumbati pāṇīhi ca parisambāhati, nāmañca sāveti: “mānatthaddhāhaṁ, bho gotama, mānatthaddhāhaṁ, bho gotamā”ti.

[¶70] Then that assembly was stunned: “Oh lord, how incredible, how amazing! This brahmin Stuck-Up doesn’t bow to his mother or father, his tutor, or his oldest brother. Yet he shows such utmost deference to the ascetic Gotama!”

> Pali: Atha kho sā parisā abbhutavittajātā ahosi: “acchariyaṁ vata bho, abbhutaṁ vata bho. Ayañhi mānatthaddho brāhmaṇo neva mātaraṁ abhivādeti, na pitaraṁ abhivādeti, na ācariyaṁ abhivādeti, na jeṭṭhabhātaraṁ abhivādeti; atha ca pana samaṇe gotame evarūpaṁ paramanipaccakāraṁ karotī”ti.

[¶71] Then the Buddha said to the brahmin Stuck-Up, “Enough, brahmin. Get up, and take your own seat. For your mind has confidence in me.”

> Pali: Atha kho bhagavā mānatthaddhaṁ brāhmaṇaṁ etadavoca: “alaṁ, brāhmaṇa, uṭṭhehi, sake āsane nisīda. Yato te mayi cittaṁ pasannan”ti.

[¶72] Then Stuck-Up took his seat and said to the Buddha:

> Pali: Atha kho mānatthaddho brāhmaṇo sake āsane nisīditvā bhagavantaṁ gāthāya ajjhabhāsi:

[¶73] “Regarding whom should you not be conceited?
Who should you respect?
Who should you esteem?
Who is it good to venerate properly?”

> Pali: “Kesu na mānaṁ kayirātha,
kesu cassa sagāravo;
Kyassa apacitā assu,
kyassu sādhu supūjitā”ti.

[¶74] “Your mother and father,
and also your oldest brother,
with tutor as fourth.
Regarding these you should not be conceited.
They are who you should respect.
They are who you should esteem.
And they’re who it’s good to venerate properly.

> Pali: “Mātari pitari cāpi,
atho jeṭṭhamhi bhātari;
Ācariye catutthamhi,
tesu na mānaṁ kayirātha;
Tesu assa sagāravo,
tyassa apacitā assu;
Tyassu sādhu supūjitā.

[¶75] And when with bent knee, not stiff with conceit,
show supreme reverence for
the perfected ones—cooled,
their task complete, free of defilements.”

> Pali: Arahante sītībhūte,
katakicce anāsave;
Nihacca mānaṁ athaddho,
te namasse anuttare”ti.

[¶76] When he had spoken, the brahmin Stuck-Up said to the Buddha, “Excellent, worthy Gotama … From this day forth, may the worthy Gotama remember me as a lay follower who has gone for refuge for life.”

> Pali: Evaṁ vutte, mānatthaddho brāhmaṇo bhagavantaṁ etadavoca: “abhikkantaṁ, bho gotama …pe… upāsakaṁ maṁ bhavaṁ gotamo dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti.

[¶77] SN 7.16 · The Contraphile

> Pali: SN 7.16 · Paccanīkasutta

[¶78] At Sāvatthī.

> Pali: Sāvatthinidānaṁ.

[¶79] Now at that time a brahmin named Contraphile, who loved contradiction, was residing in Sāvatthī.

> Pali: Tena kho pana samayena paccanīkasāto nāma brāhmaṇo sāvatthiyaṁ paṭivasati.

[¶80] Then Contraphile thought, “Why don’t I go to the ascetic Gotama and contradict everything he says?”

> Pali: Atha kho paccanīkasātassa brāhmaṇassa etadahosi: “yannūnāhaṁ yena samaṇo gotamo tenupasaṅkameyyaṁ. Yaṁ yadeva samaṇo gotamo bhāsissati taṁ tadevassāhaṁ paccanīkāssan”ti.

[¶81] At that time the Buddha was walking mindfully in the open air.

> Pali: Tena kho pana samayena bhagavā abbhokāse caṅkamati.

[¶82] Then the brahmin Contraphile went up to the Buddha, and said to him as he was walking, “Ascetic, preach the Dhamma.”

> Pali: Atha kho paccanīkasāto brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ caṅkamantaṁ etadavoca: “bhaṇa samaṇadhamman”ti.

[¶83] “Fine words aren’t easy to understand
by a lover of contradiction,
whose mind is tainted
and full of aggression.

> Pali: “Na paccanīkasātena,
suvijānaṁ subhāsitaṁ;
Upakkiliṭṭhacittena,
sārambhabahulena ca.

[¶84] But when you’ve dispelled aggression,
and your suspicious mind,
and you’ve got rid of resentment,
then you’ll understand fine words.”

> Pali: Yo ca vineyya sārambhaṁ,
appasādañca cetaso;
Āghātaṁ paṭinissajja,
sa ve jaññā subhāsitan”ti.

[¶85] When he had spoken, the brahmin Contraphile said to the Buddha, “Excellent, worthy Gotama! Excellent! … From this day forth, may the worthy Gotama remember me as a lay follower who has gone for refuge for life.”

> Pali: Evaṁ vutte, paccanīkasāto brāhmaṇo bhagavantaṁ etadavoca: “abhikkantaṁ, bho gotama, abhikkantaṁ, bho gotama …pe… upāsakaṁ maṁ bhavaṁ gotamo dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti.

[¶86] SN 7.17 · The Builder

> Pali: SN 7.17 · Navakammikasutta

[¶87] At one time the Buddha was staying in the land of the Kosalans in a certain forest grove.

> Pali: Ekaṁ samayaṁ bhagavā kosalesu viharati aññatarasmiṁ vanasaṇḍe.

[¶88] Now at that time the brahmin Bhāradvāja the Builder was having some building work done in that jungle thicket. He saw the Buddha sitting down cross-legged at the root of a certain sal tree, his body set straight, and mindfulness brought to the present.

> Pali: Tena kho pana samayena navakammikabhāradvājo brāhmaṇo tasmiṁ vanasaṇḍe kammantaṁ kārāpeti. Addasā kho navakammikabhāradvājo brāhmaṇo bhagavantaṁ aññatarasmiṁ sālarukkhamūle nisinnaṁ pallaṅkaṁ ābhujitvā ujuṁ kāyaṁ paṇidhāya parimukhaṁ satiṁ upaṭṭhapetvā.

[¶89] Seeing this, it occurred to him, “I enjoy having this building work done here in the jungle. I wonder what the ascetic Gotama enjoys having done?”

> Pali: Disvānassa etadahosi: “ahaṁ kho imasmiṁ vanasaṇḍe kammantaṁ kārāpento ramāmi. Ayaṁ samaṇo gotamo kiṁ kārāpento ramatī”ti?

[¶90] Then Bhāradvāja the Builder went up to the Buddha and addressed him in verse:

> Pali: Atha kho navakammikabhāradvājo brāhmaṇo yena bhagavā tenupasaṅkami. upasaṅkamitvā bhagavantaṁ gāthāya ajjhabhāsi:

[¶91] “What kind of works are done by you,
a mendicant in the sal jungle?
How do you find enjoyment
alone in the wilderness, Gotama?”

> Pali: “Ke nu kammantā karīyanti,
bhikkhu sālavane tava;
Yadekako araññasmiṁ,
ratiṁ vindati gotamo”ti.

[¶92] “There’s nothing I need do in the jungle;
my jungle’s cut at the root, it’s withered away.
Free of snarls and thorns in the jungle,
I enjoy solitude, having given up discontent.”

> Pali: “Na me vanasmiṁ karaṇīyamatthi,
Ucchinnamūlaṁ me vanaṁ visūkaṁ;
Svāhaṁ vane nibbanatho visallo,
Eko rame aratiṁ vippahāyā”ti.

[¶93] When he had spoken, the brahmin Bhāradvāja the Builder said to the Buddha, “Excellent, worthy Gotama … From this day forth, may the worthy Gotama remember me as a lay follower who has gone for refuge for life.”

> Pali: Evaṁ vutte, navakammikabhāradvājo brāhmaṇo bhagavantaṁ etadavoca: “abhikkantaṁ, bho gotama …pe… upāsakaṁ maṁ bhavaṁ gotamo dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti.

[¶94] SN 7.18 · Collecting Firewood

> Pali: SN 7.18 · Kaṭṭhahārasutta

[¶95] At one time the Buddha was staying in the land of the Kosalans in a certain forest grove.

> Pali: Ekaṁ samayaṁ bhagavā kosalesu viharati aññatarasmiṁ vanasaṇḍe.

[¶96] Then several students, pupils of one of the Bhāradvāja brahmins, approached a forest grove while collecting firewood. They saw the Buddha sitting down cross-legged at the root of a certain sal tree, his body set straight, and mindfulness brought to the present. Seeing this, they went up to Bhāradvāja and said to him, “Please sir, you should know this. In such-and-such forest grove the ascetic Gotama is sitting down cross-legged, his body set straight, and mindfulness brought to the present.”

> Pali: Tena kho pana samayena aññatarassa bhāradvājagottassa brāhmaṇassa sambahulā antevāsikā kaṭṭhahārakā māṇavakā yena vanasaṇḍo tenupasaṅkamiṁsu; upasaṅkamitvā addasaṁsu bhagavantaṁ tasmiṁ vanasaṇḍe nisinnaṁ pallaṅkaṁ ābhujitvā ujuṁ kāyaṁ paṇidhāya parimukhaṁ satiṁ upaṭṭhapetvā. Disvāna yena bhāradvājagotto brāhmaṇo tenupasaṅkamiṁsu; upasaṅkamitvā bhāradvājagottaṁ brāhmaṇaṁ etadavocuṁ: “yagghe bhavaṁ jāneyyāsi. Asukasmiṁ vanasaṇḍe samaṇo nisinno pallaṅkaṁ ābhujitvā ujuṁ kāyaṁ paṇidhāya parimukhaṁ satiṁ upaṭṭhapetvā”.

[¶97] Then Bhāradvāja together with those young students went to that forest grove where he saw the Buddha sitting down cross-legged, his body set straight, and mindfulness brought to the present.

> Pali: Atha kho bhāradvājagotto brāhmaṇo tehi māṇavakehi saddhiṁ yena so vanasaṇḍo tenupasaṅkami. Addasā kho bhagavantaṁ tasmiṁ vanasaṇḍe nisinnaṁ pallaṅkaṁ ābhujitvā ujuṁ kāyaṁ paṇidhāya parimukhaṁ satiṁ upaṭṭhapetvā.

[¶98] He went up to the Buddha and addressed him in verse:

> Pali: Disvāna yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ gāthāya ajjhabhāsi:

[¶99] “Deep in the jungle so full of terrors,
you’ve plunged into the empty, desolate wilderness.
Still, steady, and graceful:
how beautifully you meditate, mendicant!

> Pali: “Gambhīrarūpe bahubherave vane,
Suññaṁ araññaṁ vijanaṁ vigāhiya;
Aniñjamānena ṭhitena vaggunā,
Sucārurūpaṁ vata bhikkhu jhāyasi.

[¶100] Where there is no song or music,
a lonely sage resorts to the wilderness.
This strikes me as an amazing thing,
that you dwell so joyfully alone in the jungle.

> Pali: Na yattha gītaṁ napi yattha vāditaṁ,
Eko araññe vanavassito muni;
Accherarūpaṁ paṭibhāti maṁ idaṁ,
Yadekako pītimano vane vase.

[¶101] I suppose you wish to be reborn in the company
of the supreme world-sovereign <j>of the Third Heaven.
Is that why you resort to the desolate wilderness,
to practice fervor for attaining divinity?”

> Pali: Maññāmahaṁ lokādhipatisahabyataṁ,
Ākaṅkhamāno tidivaṁ anuttaraṁ;
Kasmā bhavaṁ vijanamaraññamassito,
Tapo idha kubbasi brahmapattiyā”ti.

[¶102] “Any wishes and hopes that are always attached
to the many and various realms—
the prayers sprung from the root of unknowing—
I’ve eliminated them all down to the root.

> Pali: “Yā kāci kaṅkhā abhinandanā vā,
Anekadhātūsu puthū sadāsitā;
Aññāṇamūlappabhavā pajappitā,
Sabbā mayā byantikatā samūlikā.

[¶103] So I’m wishless, unattached, uninvolved;
amongst all things, my vision is clear.
I’ve attained the state of grace, <j>the supreme awakening;
I meditate alone, brahmin, and self-assured.”

> Pali: Svāhaṁ akaṅkho asito anūpayo,
Sabbesu dhammesu visuddhadassano;
Pappuyya sambodhimanuttaraṁ sivaṁ,
Jhāyāmahaṁ brahma raho visārado”ti.

[¶104] When he had spoken, Bhāradvāja said to the Buddha, “Excellent, worthy Gotama! Excellent! … From this day forth, may the worthy Gotama remember me as a lay follower who has gone for refuge for life.”

> Pali: Evaṁ vutte, bhāradvājagotto brāhmaṇo bhagavantaṁ etadavoca: “abhikkantaṁ, bho gotama, abhikkantaṁ, bho gotama …pe… ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti.

[¶105] SN 7.19 · The Brahmin Who Provided for His Mother

> Pali: SN 7.19 · Mātuposakasutta

[¶106] At Sāvatthī.

> Pali: Sāvatthinidānaṁ.

[¶107] Then a brahmin who provided for his mother went up to the Buddha, and exchanged greetings with him.

> Pali: Atha kho mātuposako brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṁ sammodi.

[¶108] When the greetings and polite conversation were over, he sat down to one side and said to the Buddha, “Worthy Gotama, I seek alms by legitimate means, which I use to provide for my mother and father. In doing so, am I doing my duty?”

> Pali: Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho mātuposako brāhmaṇo bhagavantaṁ etadavoca: “ahañhi, bho gotama, dhammena bhikkhaṁ pariyesāmi, dhammena bhikkhaṁ pariyesitvā mātāpitaro posemi. Kaccāhaṁ, bho gotama, evaṅkārī kiccakārī homī”ti?

[¶109] “Indeed, brahmin, in so doing you are doing your duty. Whoever seeks alms by legitimate means, and uses them to provide for their mother and father brims with much merit.

> Pali: “Taggha tvaṁ, brāhmaṇa, evaṅkārī kiccakārī hosi. Yo kho, brāhmaṇa, dhammena bhikkhaṁ pariyesati, dhammena bhikkhaṁ pariyesitvā mātāpitaro poseti, bahuṁ so puññaṁ pasavatīti.

[¶110] A mortal provides for their mother
and father by legitimate means;
because they serve
their parents like this,
they’re praised in this life by the astute,
and they depart to rejoice in heaven.”

> Pali: Yo mātaraṁ pitaraṁ vā,
macco dhammena posati;
Tāya naṁ pāricariyāya,
mātāpitūsu paṇḍitā;
Idheva naṁ pasaṁsanti,
pecca sagge pamodatī”ti.

[¶111] When he said this, the brahmin who provided for his mother said to the Buddha, “Excellent, worthy Gotama! Excellent! … From this day forth, may the worthy Gotama remember me as a lay follower who has gone for refuge for life.”

> Pali: Evaṁ vutte, mātuposako brāhmaṇo bhagavantaṁ etadavoca: “abhikkantaṁ, bho gotama, abhikkantaṁ, bho gotama …pe… upāsakaṁ maṁ bhavaṁ gotamo dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti.

[¶112] SN 7.20 · An Almsman

> Pali: SN 7.20 · Bhikkhakasutta

[¶113] At Sāvatthī.

> Pali: Sāvatthinidānaṁ.

[¶114] Then a brahmin almsman went up to the Buddha, and exchanged greetings with him.

> Pali: Atha kho bhikkhako brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṁ sammodi.

[¶115] When the greetings and polite conversation were over, he sat down to one side and said to the Buddha, “Worthy Gotama, both you and I are almsmen. What, then, is the difference between us?”

> Pali: Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho bhikkhako brāhmaṇo bhagavantaṁ etadavoca: “ahampi kho, bho gotama, bhikkhako, bhavampi bhikkhako, idha no kiṁ nānākaraṇan”ti?

[¶116] “You don’t become an almsman
just by begging alms from others.
One who has undertaken domestic duties
has not yet become a mendicant.

> Pali: “Na tena bhikkhako hoti,
yāvatā bhikkhate pare;
Vissaṁ dhammaṁ samādāya,
bhikkhu hoti na tāvatā.

[¶117] But one living a spiritual life
who has banished both merit and evil,
and wanders having appraised the world,
is said to be a mendicant.”

> Pali: Yodha puññañca pāpañca,
bāhitvā brahmacariyaṁ;
Saṅkhāya loke carati,
sa ve bhikkhūti vuccatī”ti.

[¶118] When he had spoken, the brahmin almsman said to the Buddha, “Excellent, worthy Gotama! Excellent! … From this day forth, may the worthy Gotama remember me as a lay follower who has gone for refuge for life.”

> Pali: Evaṁ vutte, bhikkhako brāhmaṇo bhagavantaṁ etadavoca: “abhikkantaṁ, bho gotama, abhikkantaṁ, bho gotama …pe… upāsakaṁ maṁ bhavaṁ gotamo dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti.

[¶119] SN 7.21 · With Saṅgārava

> Pali: SN 7.21 · Saṅgāravasutta

[¶120] At Sāvatthī.

> Pali: Sāvatthinidānaṁ.

[¶121] Now at that time there was a brahmin named Saṅgārava staying in Sāvatthī. He practiced purification by water, believing in purification by water. He lived committed to the practice of immersing himself in water at daybreak and dusk. Then Venerable Ānanda robed up in the morning and, taking his bowl and robe, entered Sāvatthī for alms.

> Pali: Tena kho pana samayena saṅgāravo nāma brāhmaṇo sāvatthiyaṁ paṭivasati udakasuddhiko, udakena parisuddhiṁ pacceti, sāyaṁ pātaṁ udakorohanānuyogamanuyutto viharati. Atha kho āyasmā ānando pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya sāvatthiṁ piṇḍāya pāvisi.

[¶122] He wandered for alms in Sāvatthī. After the meal, on his return from almsround, he went to the Buddha, bowed, sat down to one side, and said to him, “Sir, there is a brahmin named Saṅgārava staying in Sāvatthī. He practices purification by water, believing in purification by water. He lives devoted to ritual bathing at daybreak and dusk. Please visit him at his home out of sympathy.” The Buddha consented with silence.

> Pali: Sāvatthiyaṁ piṇḍāya caritvā pacchābhattaṁ piṇḍapātapaṭikkanto yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā ānando bhagavantaṁ etadavoca: “idha, bhante, saṅgāravo nāma brāhmaṇo sāvatthiyaṁ paṭivasati udakasuddhiko, udakena suddhiṁ pacceti, sāyaṁ pātaṁ udakorohanānuyogamanuyutto viharati. Sādhu, bhante, bhagavā yena saṅgāravassa brāhmaṇassa nivesanaṁ tenupasaṅkamatu anukampaṁ upādāyā”ti. Adhivāsesi bhagavā tuṇhībhāvena.

[¶123] Then the Buddha robed up in the morning and, taking his bowl and robe, went to the home of the brahmin Saṅgārava, and sat down on the seat spread out. Then the brahmin Saṅgārava went up to the Buddha, and exchanged greetings with him.

> Pali: Atha kho bhagavā pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya yena saṅgāravassa brāhmaṇassa nivesanaṁ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Atha kho saṅgāravo brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṁ sammodi.

[¶124] When the greetings and polite conversation were over, he sat down to one side. The Buddha said to him, “Is it really true, brahmin, that you practice purification by water, believing in purification by water; that you live committed to the practice of immersing yourself in water at daybreak and dusk?”

> Pali: Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinnaṁ kho saṅgāravaṁ brāhmaṇaṁ bhagavā etadavoca: “saccaṁ kira tvaṁ, brāhmaṇa, udakasuddhiko, udakena suddhiṁ paccesi, sāyaṁ pātaṁ udakorohanānuyogamanuyutto viharasī”ti?

[¶125] “Yes, worthy Gotama.”

> Pali: “Evaṁ, bho gotama”.

[¶126] “But brahmin, for what reason do you practice purification by water?”

> Pali: “Kiṁ pana tvaṁ, brāhmaṇa, atthavasaṁ sampassamāno udakasuddhiko, udakasuddhiṁ paccesi, sāyaṁ pātaṁ udakorohanānuyogamanuyutto viharasī”ti?

[¶127] “It’s because, Worthy Gotama, whatever bad deeds I’ve done during the day I rinse off by bathing at dusk; and whatever bad deeds I’ve done during the night, I rinse off by bathing at dawn. That’s the reason why I practice purification by water.”

> Pali: “Idha me, bho gotama, yaṁ divā pāpakammaṁ kataṁ hoti, taṁ sāyaṁ nhānena pavāhemi, yaṁ rattiṁ pāpakammaṁ kataṁ hoti taṁ pātaṁ nhānena pavāhemi. Imaṁ khvāhaṁ, bho gotama, atthavasaṁ sampassamāno udakasuddhiko, udakena suddhiṁ paccemi, sāyaṁ pātaṁ udakorohanānuyogamanuyutto viharāmī”ti.

[¶128] “The teaching is a lake, brahmin, <j>into which ethics are the stairs,
unclouded, praised by the fine to the good.
There the knowledge masters go to bathe,
and cross to the far shore with dry limbs.”

> Pali: “Dhammo rahado brāhmaṇa sīlatittho,
Anāvilo sabbhi sataṁ pasattho;
Yattha have vedaguno sinātā,
Anallagattāva taranti pāran”ti.

[¶129] When he had spoken, Saṅgārava said to the Buddha, “Excellent, worthy Gotama! Excellent! … From this day forth, may the worthy Gotama remember me as a lay follower who has gone for refuge for life.”

> Pali: Evaṁ vutte, saṅgāravo brāhmaṇo bhagavantaṁ etadavoca: “abhikkantaṁ, bho gotama, abhikkantaṁ, bho gotama …pe… upāsakaṁ maṁ bhavaṁ gotamo dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti.

[¶130] SN 7.22 · At Khomadussa

> Pali: SN 7.22 · Khomadussasutta

[¶131] So I have heard. At one time the Buddha was staying in the land of the Sakyans, where they have a town named Khomadussa.

> Pali: Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā sakkesu viharati khomadussaṁ nāmaṁ sakyānaṁ nigamo.

[¶132] Then the Buddha robed up in the morning and, taking his bowl and robe, entered Khomadussa for alms. Now at that time the brahmins and householders of Khomadussa were gathered in the council hall for some business, while a gentle rain drizzled down.

> Pali: Atha kho bhagavā pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya khomadussaṁ nigamaṁ piṇḍāya pāvisi. Tena kho pana samayena khomadussakā brāhmaṇagahapatikā sabhāyaṁ sannipatitā honti kenacideva karaṇīyena, devo ca ekamekaṁ phusāyati.

[¶133] Then the Buddha approached that council. The brahmins and householders saw the Buddha coming off in the distance, and said, “Who are these shavelings, these fake ascetics? Don’t they understand the council rules?”

> Pali: Atha kho bhagavā yena sā sabhā tenupasaṅkami. Addasaṁsu khomadussakā brāhmaṇagahapatikā bhagavantaṁ dūratova āgacchantaṁ. Disvāna etadavocuṁ: “ke ca muṇḍakā samaṇakā, ke ca sabhādhammaṁ jānissantī”ti?

[¶134] Then the Buddha addressed the brahmins and householders of Khomadussa in verse:

> Pali: Atha kho bhagavā khomadussake brāhmaṇagahapatike gāthāya ajjhabhāsi:

[¶135] “If good people are not present it is no true council;
and those whose speak against principle <j>are not good people.
Having given up greed, hate, and delusion,
speakers of principle are good people.”

> Pali: “Nesā sabhā yattha na santi santo,
Santo na te ye na vadanti dhammaṁ;
Rāgañca dosañca pahāya mohaṁ,
Dhammaṁ vadantā ca bhavanti santo”ti.

[¶136] When he had spoken, the brahmins and householders of Khomadussa said to the Buddha, “Excellent, worthy Gotama! Excellent! As if he were righting the overturned, or revealing the hidden, or pointing out the path to the lost, or lighting a lamp in the dark so people with clear eyes can see what’s there, worthy Gotama has made the teaching clear in many ways. We go for refuge to the worthy Gotama, to the teaching, and to the mendicant Saṅgha. From this day forth, may the worthy Gotama remember us as lay followers who have gone for refuge for life.”

> Pali: Evaṁ vutte, khomadussakā brāhmaṇagahapatikā bhagavantaṁ etadavocuṁ: “abhikkantaṁ, bho gotama, abhikkantaṁ, bho gotama. Seyyathāpi, bho gotama, nikkujjitaṁ vā ukkujjeyya, paṭicchannaṁ vā vivareyya, mūḷhassa vā maggaṁ ācikkheyya, andhakāre vā telapajjotaṁ dhāreyya: ‘cakkhumanto rūpāni dakkhantī’ti; evamevaṁ bhotā gotamena anekapariyāyena dhammo pakāsito. Ete mayaṁ bhavantaṁ gotamaṁ saraṇaṁ gacchāma dhammañca bhikkhusaṅghañca. Upāsake no bhavaṁ gotamo dhāretu ajjatagge pāṇupete saraṇaṁ gate”ti.

[¶137] > Pali: Upāsakavaggo dutiyo.

[¶138] > Pali: Tassuddānaṁ

[¶139] > Pali: Kasi udayo devahito,
Aññataramahāsālaṁ;
Mānatthaddhaṁ paccanīkaṁ,
Navakammi kaṭṭhahāraṁ;
Mātuposakaṁ bhikkhako,
Saṅgāravo ca khomadussena dvādasāti.

[¶140] The Linked Discourses with Brahmins are complete.

> Pali: Brāhmaṇasaṁyuttaṁ samattaṁ.

## 26. With Vaṅgīsa · SN 8.1–8.12

Source: https://scriptura.si/works/pali-samyutta-nikaya-1/26/ · cite a paragraph as https://scriptura.si/works/pali-samyutta-nikaya-1/26/#p-N

[¶0] SN 8.1 · Renounced

> Pali: SN 8.1 · Nikkhantasutta

[¶1] So I have heard. At one time Venerable Vaṅgīsa was staying near Āḷavī, at Āḷavī’s premier shrine, together with his mentor, Venerable Nigrodhakappa.

> Pali: Evaṁ me sutaṁ— ekaṁ samayaṁ āyasmā vaṅgīso āḷaviyaṁ viharati aggāḷave cetiye āyasmatā nigrodhakappena upajjhāyena saddhiṁ.

[¶2] Now at that time Vaṅgīsa was junior, recently gone forth. He had been left behind to look after the dwelling.

> Pali: Tena kho pana samayena āyasmā vaṅgīso navako hoti acirapabbajito ohiyyako vihārapālo.

[¶3] Then several women dressed in all their finery went to the monastery at Āḷavī’s premier shrine in order to inspect the dwelling. When Vaṅgīsa saw them he became dissatisfied, with lust infecting his mind.

> Pali: Atha kho sambahulā itthiyo samalaṅkaritvā yena aggāḷavako ārāmo tenupasaṅkamiṁsu vihārapekkhikāyo. Atha kho āyasmato vaṅgīsassa tā itthiyo disvā anabhirati uppajjati, rāgo cittaṁ anuddhaṁseti.

[¶4] Then he thought, “It’s my loss, my misfortune, that I’ve become dissatisfied, with lust infecting my mind. How is it possible for someone else to dispel my discontent and give rise to satisfaction? Why don’t I do it myself?”

> Pali: Atha kho āyasmato vaṅgīsassa etadahosi: “alābhā vata me, na vata me lābhā; dulladdhaṁ vata me, na vata me suladdhaṁ; yassa me anabhirati uppannā, rāgo cittaṁ anuddhaṁseti, taṁ kutettha labbhā, yaṁ me paro anabhiratiṁ vinodetvā abhiratiṁ uppādeyya. Yannūnāhaṁ attanāva attano anabhiratiṁ vinodetvā abhiratiṁ uppādeyyan”ti.

[¶5] Then, on the occasion of dispelling his own discontent and giving rise to satisfaction, he recited these verses:

> Pali: Atha kho āyasmā vaṅgīso attanāva attano anabhiratiṁ vinodetvā abhiratiṁ uppādetvā tāyaṁ velāyaṁ imā gāthāyo abhāsi:

[¶6] “Now that I’ve renounced
the lay life for homelessness,
I’m overrun
by the rude thoughts of the Dark One.

> Pali: “Nikkhantaṁ vata maṁ santaṁ,
agārasmānagāriyaṁ;
Vitakkā upadhāvanti,
pagabbhā kaṇhato ime.

[¶7] Even if a thousand warrior chiefs and great archers,
well trained, with strong bows,
were to completely surround me;
I would never flee.

> Pali: Uggaputtā mahissāsā,
sikkhitā daḷhadhammino;
Samantā parikireyyuṁ,
sahassaṁ apalāyinaṁ.

[¶8] And even if women come,
many more than that,
they won’t bother me,
for I stand firm in the teaching.

> Pali: Sacepi etato bhiyyo,
āgamissanti itthiyo;
Neva maṁ byādhayissanti,
dhamme samhi patiṭṭhitaṁ.

[¶9] I heard with my own ears
from the Buddha, Kinsman of the Sun,
about the path going to extinguishment;
that’s what delights my mind.

> Pali: Sakkhī hi me sutaṁ etaṁ,
buddhassādiccabandhuno;
Nibbānagamanaṁ maggaṁ,
tattha me nirato mano.

[¶10] Wicked One, if you come near me
as I meditate like this,
I’ll make sure that you, Death,
won’t even see the path I take.”

> Pali: Evañce maṁ viharantaṁ,
pāpima upagacchasi;
Tathā maccu karissāmi,
na me maggampi dakkhasī”ti.

[¶11] SN 8.2 · Dissatisfaction

> Pali: SN 8.2 · Aratīsutta

[¶12] At one time Venerable Vaṅgīsa was staying near Āḷavī, at Āḷavī’s premier shrine, together with his mentor, Venerable Nigrodhakappa.

> Pali: Ekaṁ samayaṁ …pe… āyasmā vaṅgīso āḷaviyaṁ viharati aggāḷave cetiye āyasmatā nigrodhakappena upajjhāyena saddhiṁ.

[¶13] Now at that time after Venerable Nigrodhakappa had finished his meal, on his return from almsround, he would enter his dwelling and not emerge for the rest of that day, or the next.

> Pali: Tena kho pana samayena āyasmā nigrodhakappo pacchābhattaṁ piṇḍapātapaṭikkanto vihāraṁ pavisati, sāyaṁ vā nikkhamati aparajju vā kāle.

[¶14] And at that time Venerable Vaṅgīsa became dissatisfied, as lust infected his mind.

> Pali: Tena kho pana samayena āyasmato vaṅgīsassa anabhirati uppannā hoti, rāgo cittaṁ anuddhaṁseti.

[¶15] Then he thought, “It’s my loss, my misfortune, that I’ve become dissatisfied, with lust infecting my mind. How is it possible for someone else to dispel my discontent and give rise to satisfaction? Why don’t I do it myself?”

> Pali: Atha kho āyasmato vaṅgīsassa etadahosi: “alābhā vata me, na vata me lābhā; dulladdhaṁ vata me, na vata me suladdhaṁ; yassa me anabhirati uppannā, rāgo cittaṁ anuddhaṁseti; taṁ kutettha labbhā, yaṁ me paro anabhiratiṁ vinodetvā abhiratiṁ uppādeyya. Yannūnāhaṁ attanāva attano anabhiratiṁ vinodetvā abhiratiṁ uppādeyyan”ti.

[¶16] Then, on the occasion of dispelling his own discontent and giving rise to satisfaction, he recited these verses:

> Pali: Atha kho āyasmā vaṅgīso attanāva attano anabhiratiṁ vinodetvā abhiratiṁ uppādetvā tāyaṁ velāyaṁ imā gāthāyo abhāsi:

[¶17] “Giving up desire and discontent,
along with all thoughts of domestic life,
they wouldn’t get snarled in anything;
unsnarled, undesiring: that’s a real mendicant.

> Pali: “Aratiñca ratiñca pahāya,
Sabbaso gehasitañca vitakkaṁ;
Vanathaṁ na kareyya kuhiñci,
Nibbanatho arato sa hi bhikkhu.

[¶18] Whatever here is included in form—
on earth, in the sky, or in planet’s deep—
wears out, it is all impermanent:
the self-examined live having comprehended this.

> Pali: Yamidha pathaviñca vehāsaṁ,
Rūpagatañca jagatogadhaṁ;
Kiñci parijīyati sabbamaniccaṁ,
Evaṁ samecca caranti mutattā.

[¶19] People are bound to their attachments,
to impingement of the seen and heard, <j>and to what is thought.
Unstirred, dispel desire for these things;
for one called ‘a sage’ does not cling to them.

> Pali: Upadhīsu janā gadhitāse,
Diṭṭhasute paṭighe ca mute ca;
Ettha vinodaya chandamanejo,
Yo ettha na limpati taṁ munimāhu.

[¶20] Trapped in the sixty wrong views, <j>full of their own opinions,
ordinary people are fixed in wrong principles.
But that mendicant wouldn’t join a sect,
still less would they utter lewd speech.

> Pali: Atha saṭṭhinissitā savitakkā,
Puthū janatāya adhammā niviṭṭhā;
Na ca vaggagatassa kuhiñci,
No pana duṭṭhullabhāṇī sa bhikkhu.

[¶21] Proficient, long serene,
free of deceit, alert, without envy,
the sage has reached the state of peace;
quenched, he awaits his time.”

> Pali: Dabbo cirarattasamāhito,
Akuhako nipako apihālu;
Santaṁ padaṁ ajjhagamā muni paṭicca,
Parinibbuto kaṅkhati kālan”ti.

[¶22] SN 8.3 · Good-Hearted

> Pali: SN 8.3 · Pesalasutta

[¶23] At one time Venerable Vaṅgīsa was staying near Āḷavī, at Āḷavī’s premier shrine, together with his mentor, Venerable Nigrodhakappa.

> Pali: Ekaṁ samayaṁ āyasmā vaṅgīso āḷaviyaṁ viharati aggāḷave cetiye āyasmatā nigrodhakappena upajjhāyena saddhiṁ.

[¶24] Now at that time Venerable Vaṅgīsa looked down upon other good-hearted mendicants because of his own eloquence.

> Pali: Tena kho pana samayena āyasmā vaṅgīso attano paṭibhānena aññe pesale bhikkhū atimaññati.

[¶25] Then he thought, “It’s my loss, my misfortune, that I look down on other good-hearted mendicants because of my own eloquence.”

> Pali: Atha kho āyasmato vaṅgīsassa etadahosi: “alābhā vata me, na vata me lābhā; dulladdhaṁ vata me, na vata me suladdhaṁ; yvāhaṁ attano paṭibhānena aññe pesale bhikkhū atimaññāmī”ti.

[¶26] Then, on the occasion of arousing remorse in himself, he recited these verses:

> Pali: Atha kho āyasmā vaṅgīso attanāva attano vippaṭisāraṁ uppādetvā tāyaṁ velāyaṁ imā gāthāyo abhāsi:

[¶27] “Give up conceit, Gotama!
Completely abandon the different kinds of conceit!
Besotted with the different kinds of conceit,
you’ve had regrets for a long time.

> Pali: “Mānaṁ pajahassu gotama,
Mānapathañca pajahassu;
Asesaṁ mānapathasmiṁ,
Samucchito vippaṭisārīhuvā cirarattaṁ.

[¶28] Smeared by smears and slain by conceit,
people fall into hell.
When people slain by conceit are reborn in hell,
they grieve for a long time.

> Pali: Makkhena makkhitā pajā,
Mānahatā nirayaṁ papatanti;
Socanti janā cirarattaṁ,
Mānahatā nirayaṁ upapannā.

[¶29] But a mendicant who practices rightly,
a path-victor, never grieves.
They enjoy happiness and a good reputation,
and they rightly call him a ‘Seer of Truth’.

> Pali: Na hi socati bhikkhu kadāci,
Maggajino sammāpaṭipanno;
Kittiñca sukhañca anubhoti,
Dhammadasoti tamāhu pahitattaṁ.

[¶30] So being not hard-hearted, but energetic,
with hindrances given up, pure;
and having completely given up conceit,
the one who makes an end with knowledge is assuaged.”

> Pali: Tasmā akhilodha padhānavā,
Nīvaraṇāni pahāya visuddho;
Mānañca pahāya asesaṁ,
Vijjāyantakaro samitāvī”ti.

[¶31] SN 8.4 · With Ānanda

> Pali: SN 8.4 · Ānandasutta

[¶32] At one time Venerable Ānanda was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.

> Pali: Ekaṁ samayaṁ āyasmā ānando sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme.

[¶33] Then Venerable Ānanda robed up in the morning and, taking his bowl and robe, entered Sāvatthī for alms with Venerable Vaṅgīsa as his second monk.

> Pali: Atha kho āyasmā ānando pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya sāvatthiṁ piṇḍāya pāvisi āyasmatā vaṅgīsena pacchāsamaṇena.

[¶34] And at that time Venerable Vaṅgīsa became dissatisfied, as lust infected his mind. Then he addressed Ānanda in verse:

> Pali: Tena kho pana samayena āyasmato vaṅgīsassa anabhirati uppannā hoti, rāgo cittaṁ anuddhaṁseti. Atha kho āyasmā vaṅgīso āyasmantaṁ ānandaṁ gāthāya ajjhabhāsi:

[¶35] “I’ve got a burning desire for pleasure;
My mind is on fire!
Please, out of compassion, Gotama,
tell me how to quench the flames.”

> Pali: “Kāmarāgena ḍayhāmi,
cittaṁ me pariḍayhati;
Sādhu nibbāpanaṁ brūhi,
anukampāya gotamā”ti.

[¶36] “Your mind is on fire
because of a perversion of perception.
Turn away from the feature of things
that’s attractive, provoking lust.

> Pali: “Saññāya vipariyesā,
cittaṁ te pariḍayhati;
Nimittaṁ parivajjehi,
subhaṁ rāgūpasaṁhitaṁ.

[¶37] See all conditioned phenomena as alien,
as suffering and not-self.
Extinguish the great fire of lust,
don’t burn up again and again.

> Pali: Saṅkhāre parato passa,
dukkhato mā ca attato;
Nibbāpehi mahārāgaṁ,
mā ḍayhittho punappunaṁ.

[¶38] With mind unified and serene,
meditate on the ugly aspects of the body.
With mindfulness immersed in the body,
be full of disillusionment.

> Pali: Asubhāya cittaṁ bhāvehi,
ekaggaṁ susamāhitaṁ;
Sati kāyagatā tyatthu,
nibbidābahulo bhava.

[¶39] Meditate on the signless,
give up the underlying tendency to conceit;
and when you comprehend conceit,
you will live at peace.”

> Pali: Animittañca bhāvehi,
mānānusayamujjaha;
Tato mānābhisamayā,
upasanto carissasī”ti.

[¶40] SN 8.5 · Well-Spoken Words

> Pali: SN 8.5 · Subhāsitasutta

[¶41] At Sāvatthī.

> Pali: Sāvatthinidānaṁ.

[¶42] There the Buddha addressed the mendicants, “Mendicants!”

> Pali: Tatra kho bhagavā bhikkhū āmantesi: “bhikkhavo”ti.

[¶43] “Venerable sir,” they replied. The Buddha said this:

> Pali: “Bhadante”ti te bhikkhū bhagavato paccassosuṁ. Bhagavā etadavoca:

[¶44] “Mendicants, speech that has four factors is well spoken, not poorly spoken. It’s blameless and is not criticized by sensible people. What four? It’s when a mendicant speaks well, not poorly; their speech is principled, not unprincipled; they speak pleasantly, not unpleasantly; and they speak truthfully, not falsely. Speech with these four factors is well spoken, not poorly spoken. It’s blameless and is not criticized by sensible people.”

> Pali: “Catūhi, bhikkhave, aṅgehi samannāgatā vācā subhāsitā hoti, no dubbhāsitā; anavajjā ca ananuvajjā ca viññūnaṁ. Katamehi catūhi? Idha, bhikkhave, bhikkhu subhāsitaṁyeva bhāsati no dubbhāsitaṁ, dhammaṁyeva bhāsati no adhammaṁ, piyaṁyeva bhāsati no appiyaṁ, saccaṁyeva bhāsati no alikaṁ. Imehi kho, bhikkhave, catūhi aṅgehi samannāgatā vācā subhāsitā hoti, no dubbhāsitā, anavajjā ca ananuvajjā ca viññūnan”ti.

[¶45] That is what the Buddha said. Then the Holy One, the Teacher, went on to say:

> Pali: Idamavoca bhagavā. Idaṁ vatvāna sugato athāparaṁ etadavoca satthā:

[¶46] “Good people say well-spoken words are foremost;
second, speech ought be principled, not unprincipled;
third, speak pleasantly, not unpleasantly;
and fourth, speak truthfully, not falsely.”

> Pali: “Subhāsitaṁ uttamamāhu santo,
Dhammaṁ bhaṇe nādhammaṁ taṁ dutiyaṁ;
Piyaṁ bhaṇe nāppiyaṁ taṁ tatiyaṁ,
Saccaṁ bhaṇe nālikaṁ taṁ catutthan”ti.

[¶47] Then Venerable Vaṅgīsa rose from his seat, arranged his robe over one shoulder, raised his cupped palms toward the Buddha, and said, “I feel inspired to speak, Blessed One! I feel inspired to speak, Holy One!”

> Pali: Atha kho āyasmā vaṅgīso uṭṭhāyāsanā ekaṁsaṁ uttarāsaṅgaṁ karitvā yena bhagavā tenañjaliṁ paṇāmetvā bhagavantaṁ etadavoca: “paṭibhāti maṁ, bhagavā, paṭibhāti maṁ, sugatā”ti.

[¶48] “Then speak as you feel inspired,” said the Buddha.

> Pali: “Paṭibhātu taṁ, vaṅgīsā”ti bhagavā avoca.

[¶49] Then Vaṅgīsa extolled the Buddha in his presence with fitting verses:

> Pali: Atha kho āyasmā vaṅgīso bhagavantaṁ sammukhā sāruppāhi gāthāhi abhitthavi:

[¶50] “Speak only those words
that do not hurt yourself
nor harm others;
such speech is truly well spoken.

> Pali: “Tameva vācaṁ bhāseyya,
yāyattānaṁ na tāpaye;
Pare ca na vihiṁseyya,
sā ve vācā subhāsitā.

[¶51] Speak only pleasing words,
words gladly welcomed.
Pleasing words are those
that bring nothing bad to others.

> Pali: Piyavācaṁva bhāseyya,
yā vācā paṭinanditā;
Yaṁ anādāya pāpāni,
paresaṁ bhāsate piyaṁ.

[¶52] Truth itself is undying speech:
this is an ancient teaching.
Good people say the teaching and meaning
are grounded in truth.

> Pali: Saccaṁ ve amatā vācā,
esa dhammo sanantano;
Sacce atthe ca dhamme ca,
āhu santo patiṭṭhitā.

[¶53] The words spoken by the Buddha
for finding the sanctuary, extinguishment,
for making an end of suffering:
this really is the best kind of speech.”

> Pali: Yaṁ buddho bhāsate vācaṁ,
khemaṁ nibbānapattiyā;
Dukkhassantakiriyāya,
sā ve vācānamuttamā”ti.

[¶54] SN 8.6 · With Sāriputta

> Pali: SN 8.6 · Sāriputtasutta

[¶55] At one time Venerable Sāriputta was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.

> Pali: Ekaṁ samayaṁ āyasmā sāriputto sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme.

[¶56] Now at that time Venerable Sāriputta was educating, encouraging, firing up, and inspiring the mendicants in the assembly hall with a Dhamma talk. His words were polished, clear, articulate, and expressed the meaning. And those mendicants were paying attention, applying the mind, concentrating wholeheartedly, and actively listening.

> Pali: Tena kho pana samayena āyasmā sāriputto bhikkhū dhammiyā kathāya sandasseti samādapeti samuttejeti sampahaṁseti poriyā vācāya vissaṭṭhāya anelagalāya atthassa viññāpaniyā. Te ca bhikkhū aṭṭhiṁ katvā manasi katvā sabbacetasā samannāharitvā ohitasotā dhammaṁ suṇanti.

[¶57] Then Venerable Vaṅgīsa thought, “This Venerable Sāriputta is educating the mendicants. … And those mendicants are paying attention, applying the mind, concentrating wholeheartedly, and actively listening. Why don’t I extoll him in his presence with fitting verses?”

> Pali: Atha kho āyasmato vaṅgīsassa etadahosi: “ayaṁ kho āyasmā sāriputto bhikkhū dhammiyā kathāya sandasseti samādapeti samuttejeti sampahaṁseti poriyā vācāya vissaṭṭhāya anelagalāya atthassa viññāpaniyā. Te ca bhikkhū aṭṭhiṁ katvā manasi katvā sabbacetasā samannāharitvā ohitasotā dhammaṁ suṇanti. Yannūnāhaṁ āyasmantaṁ sāriputtaṁ sammukhā sāruppāhi gāthāhi abhitthaveyyan”ti.

[¶58] Then Venerable Vaṅgīsa rose from his seat, arranged his robe over one shoulder, raised his cupped palms toward Sāriputta, and said, “I feel inspired to speak, Reverend Sāriputta! I feel inspired to speak, Reverend Sāriputta!”

> Pali: Atha kho āyasmā vaṅgīso uṭṭhāyāsanā ekaṁsaṁ uttarāsaṅgaṁ karitvā yenāyasmā sāriputto tenañjaliṁ paṇāmetvā āyasmantaṁ sāriputtaṁ etadavoca: “paṭibhāti maṁ, āvuso sāriputta, paṭibhāti maṁ, āvuso sāriputtā”ti.

[¶59] “Then speak as you feel inspired,” said Sāriputta.

> Pali: “Paṭibhātu taṁ, āvuso vaṅgīsā”ti.

[¶60] Then Vaṅgīsa extolled Sāriputta in his presence with fitting verses:

> Pali: Atha kho āyasmā vaṅgīso āyasmantaṁ sāriputtaṁ sammukhā sāruppāhi gāthāhi abhitthavi:

[¶61] “Deep in wisdom, intelligent,
expert in the path and what is not the path;
Sāriputta, so greatly wise,
teaches Dhamma to the mendicants.

> Pali: “Gambhīrapañño medhāvī,
maggāmaggassa kovido;
Sāriputto mahāpañño,
dhammaṁ deseti bhikkhunaṁ.

[¶62] He teaches in brief,
or he speaks at length.
His call, like a myna bird,
overflows with eloquence.

> Pali: Saṅkhittenapi deseti,
vitthārenapi bhāsati;
Sāḷikāyiva nigghoso,
paṭibhānaṁ udīrayi.

[¶63] While he teaches
the mendicants listen to his sweet voice,
sounding attractive,
clear and graceful.
They listen joyfully,
their hearts elated.”

> Pali: Tassa taṁ desayantassa,
suṇanti madhuraṁ giraṁ;
Sarena rajanīyena,
savanīyena vaggunā;
Udaggacittā muditā,
sotaṁ odhenti bhikkhavo”ti.

[¶64] SN 8.7 · The Invitation to Admonish

> Pali: SN 8.7 · Pavāraṇāsutta

[¶65] At one time the Buddha was staying near Sāvatthī in the stilt longhouse of Migāra’s mother in the Eastern Monastery, together with a large Saṅgha of around five hundred monks, all of whom were perfected ones. Now, at that time it was the sabbath—the full moon on the fifteenth day—and the Buddha was sitting in the open surrounded by the Saṅgha of monks for the invitation to admonish.

> Pali: Ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati pubbārāme migāramātupāsāde mahatā bhikkhusaṅghena saddhiṁ pañcamattehi bhikkhusatehi sabbeheva arahantehi. Tena kho pana samayena bhagavā tadahuposathe pannarase pavāraṇāya bhikkhusaṅghaparivuto abbhokāse nisinno hoti.

[¶66] Then the Buddha looked around the Saṅgha of monks, who were silent. He addressed them: “Come now, monks, I invite you all: Is there anything I’ve done by way of body or speech that you would criticize?”

> Pali: Atha kho bhagavā tuṇhībhūtaṁ bhikkhusaṅghaṁ anuviloketvā bhikkhū āmantesi: “handa dāni, bhikkhave, pavāremi vo. Na ca me kiñci garahatha kāyikaṁ vā vācasikaṁ vā”ti.

[¶67] When he had spoken, Venerable Sāriputta rose from his seat, arranged his robe over one shoulder, raised his cupped palms toward the Buddha, and said: “There is nothing, sir, that you’ve done by way of body or speech that we would criticize. For the Blessed One gave rise to the unarisen path, gave birth to the unborn path, and explained the unexplained path. He is the knower of the path, the discoverer of the path, the expert on the path. And now the disciples live following the path; they acquire it later. And sir, I invite the Blessed One. Is there anything I’ve done by way of body or speech that you would criticize?”

> Pali: Evaṁ vutte, āyasmā sāriputto uṭṭhāyāsanā ekaṁsaṁ uttarāsaṅgaṁ karitvā yena bhagavā tenañjaliṁ paṇāmetvā bhagavantaṁ etadavoca: “na kho mayaṁ, bhante, bhagavato kiñci garahāma kāyikaṁ vā vācasikaṁ vā. Bhagavā hi, bhante, anuppannassa maggassa uppādetā, asañjātassa maggassa sañjanetā, anakkhātassa maggassa akkhātā, maggaññū maggavidū maggakovido. Maggānugā ca, bhante, etarahi sāvakā viharanti pacchā samannāgatā; ahañca kho, bhante, bhagavantaṁ pavāremi. Na ca me bhagavā kiñci garahati kāyikaṁ vā vācasikaṁ vā”ti.

[¶68] “There is nothing, Sāriputta, that you’ve done by way of body or speech that I would criticize. Sāriputta, you are astute. You have great wisdom, widespread wisdom, laughing wisdom, swift wisdom, sharp wisdom, penetrating wisdom. A wheel-turning monarch’s oldest son rightly keeps wielding the power set in motion by his father. In the same way, Sāriputta rightly keeps rolling the supreme Wheel of Dhamma that was rolled forth by me.”

> Pali: “Na khvāhaṁ te, sāriputta, kiñci garahāmi kāyikaṁ vā vācasikaṁ vā. Paṇḍito tvaṁ, sāriputta, mahāpañño tvaṁ, sāriputta, puthupañño tvaṁ, sāriputta, hāsapañño tvaṁ, sāriputta, javanapañño tvaṁ, sāriputta, tikkhapañño tvaṁ, sāriputta, nibbedhikapañño tvaṁ, sāriputta. Seyyathāpi, sāriputta, rañño cakkavattissa jeṭṭhaputto pitarā pavattitaṁ cakkaṁ sammadeva anuppavatteti; evameva kho tvaṁ, sāriputta, mayā anuttaraṁ dhammacakkaṁ pavattitaṁ sammadeva anuppavattesī”ti.

[¶69] “Since it seems I have done nothing worthy of the Blessed One’s criticism, is there anything these five hundred monks have done by way of body or speech that you would criticize?”

> Pali: “No ce kira me, bhante, bhagavā kiñci garahati kāyikaṁ vā vācasikaṁ vā. Imesaṁ pana, bhante, bhagavā pañcannaṁ bhikkhusatānaṁ na kiñci garahati kāyikaṁ vā vācasikaṁ vā”ti.

[¶70] “There is nothing, Sāriputta, that these five hundred monks have done by way of body or speech that I would criticize. For of these five hundred monks, sixty have the three knowledges, sixty have the six direct knowledges, sixty are freed both ways, and the rest are freed by wisdom.”

> Pali: “Imesampi khvāhaṁ, sāriputta, pañcannaṁ bhikkhusatānaṁ na kiñci garahāmi kāyikaṁ vā vācasikaṁ vā. Imesañhi, sāriputta, pañcannaṁ bhikkhusatānaṁ saṭṭhi bhikkhū tevijjā, saṭṭhi bhikkhū chaḷabhiññā, saṭṭhi bhikkhū ubhatobhāgavimuttā, atha itare paññāvimuttā”ti.

[¶71] Then Venerable Vaṅgīsa rose from his seat, arranged his robe over one shoulder, raised his cupped palms toward the Buddha, and said, “I feel inspired to speak, Blessed One! I feel inspired to speak, Holy One!”

> Pali: Atha kho āyasmā vaṅgīso uṭṭhāyāsanā ekaṁsaṁ uttarāsaṅgaṁ karitvā yena bhagavā tenañjaliṁ paṇāmetvā bhagavantaṁ etadavoca: “paṭibhāti maṁ, bhagavā, paṭibhāti maṁ, sugatā”ti.

[¶72] “Then speak as you feel inspired,” said the Buddha.

> Pali: “Paṭibhātu taṁ, vaṅgīsā”ti bhagavā avoca.

[¶73] Then Vaṅgīsa extolled the Buddha in his presence with fitting verses:

> Pali: Atha kho āyasmā vaṅgīso bhagavantaṁ sammukhā sāruppāhi gāthāhi abhitthavi:

[¶74] “Today, on the fifteenth day sabbath,
five hundred monks have gathered together <j>to purify their precepts.
These untroubled sages <j>have cut off their fetters and bonds,
they will not be reborn again.

> Pali: “Ajja pannarase visuddhiyā,
Bhikkhū pañcasatā samāgatā;
Saṁyojanabandhanacchidā,
Anīghā khīṇapunabbhavā isī.

[¶75] Just as a wheel-turning monarch
surrounded by ministers
travels all around this
land girt by sea.

> Pali: Cakkavattī yathā rājā,
amaccaparivārito;
Samantā anupariyeti,
sāgarantaṁ mahiṁ imaṁ.

[¶76] So disciples with the three knowledges,
conquerors of death,
revere the winner of the battle,
the unsurpassed caravan leader.

> Pali: Evaṁ vijitasaṅgāmaṁ,
satthavāhaṁ anuttaraṁ;
Sāvakā payirupāsanti,
tevijjā maccuhāyino.

[¶77] All are sons of the Blessed One—
there is no rubbish here.
I bow to the Kinsman of the Sun,
destroyer of the dart of craving.”

> Pali: Sabbe bhagavato puttā,
palāpettha na vijjati;
Taṇhāsallassa hantāraṁ,
vande ādiccabandhunan”ti.

[¶78] SN 8.8 · Over a Thousand

> Pali: SN 8.8 · Parosahassasutta

[¶79] At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery, together with a large Saṅgha of 1,250 mendicants.

> Pali: Ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme mahatā bhikkhusaṅghena saddhiṁ aḍḍhatelasehi bhikkhusatehi.

[¶80] Now at that time the Buddha was educating, encouraging, firing up, and inspiring the mendicants with a Dhamma talk about extinguishment. And those mendicants were paying attention, applying the mind, concentrating wholeheartedly, and actively listening.

> Pali: Tena kho pana samayena bhagavā bhikkhū nibbānapaṭisaṁyuttāya dhammiyā kathāya sandasseti samādapeti samuttejeti sampahaṁseti. Te ca bhikkhū aṭṭhiṁ katvā manasi katvā sabbacetasā samannāharitvā ohitasotā dhammaṁ suṇanti.

[¶81] Then Venerable Vaṅgīsa thought, “The Buddha is educating, encouraging, firing up, and inspiring the mendicants with a Dhamma talk about extinguishment. And those mendicants are paying attention, applying the mind, concentrating wholeheartedly, and actively listening. Why don’t I extoll him in his presence with fitting verses?”

> Pali: Atha kho āyasmato vaṅgīsassa etadahosi: “ayaṁ kho bhagavā bhikkhū nibbānapaṭisaṁyuttāya dhammiyā kathāya sandasseti samādapeti samuttejeti sampahaṁseti. Te ca bhikkhū aṭṭhiṁ katvā manasi katvā sabbacetasā samannāharitvā ohitasotā dhammaṁ suṇanti. Yannūnāhaṁ bhagavantaṁ sammukhā sāruppāhi gāthāhi abhitthaveyyan”ti.

[¶82] Then Venerable Vaṅgīsa rose from his seat, arranged his robe over one shoulder, raised his cupped palms toward the Buddha, and said, “I feel inspired to speak, Blessed One! I feel inspired to speak, Holy One!”

> Pali: Atha kho āyasmā vaṅgīso uṭṭhāyāsanā ekaṁsaṁ uttarāsaṅgaṁ karitvā yena bhagavā tenañjaliṁ paṇāmetvā bhagavantaṁ etadavoca: “paṭibhāti maṁ, bhagavā, paṭibhāti maṁ, sugatā”ti.

[¶83] “Then speak as you feel inspired,” said the Buddha.

> Pali: “Paṭibhātu taṁ, vaṅgīsā”ti bhagavā avoca.

[¶84] Then Vaṅgīsa extolled the Buddha in his presence with fitting verses:

> Pali: Atha kho āyasmā vaṅgīso bhagavantaṁ sammukhā sāruppāhi gāthāhi abhitthavi:

[¶85] “Over a thousand mendicants
revere the Holy One
as he teaches the immaculate Dhamma,
extinguishment, fearing nothing from any quarter.

> Pali: “Parosahassaṁ bhikkhūnaṁ,
sugataṁ payirupāsati;
Desentaṁ virajaṁ dhammaṁ,
nibbānaṁ akutobhayaṁ.

[¶86] They listen to the immaculate Dhamma
taught by the fully awakened Buddha;
the Buddha shines
at the fore of the mendicant Saṅgha.

> Pali: Suṇanti dhammaṁ vimalaṁ,
sammāsambuddhadesitaṁ;
Sobhati vata sambuddho,
bhikkhusaṅghapurakkhato.

[¶87] Blessed One, your name is ‘Giant’,
seventh of the seers.
You are like a great cloud
that rains on your disciples.

> Pali: Nāganāmosi bhagavā,
isīnaṁ isisattamo;
Mahāmeghova hutvāna,
sāvake abhivassati.

[¶88] I left my day’s meditation
out of desire to see the Teacher.
Great hero, your disciple Vaṅgīsa
bows at your feet.”

> Pali: Divāvihārā nikkhamma,
satthudassanakamyatā;
Sāvako te mahāvīra,
pāde vandati vaṅgiso”ti.

[¶89] “Vaṅgīsa, had you previously composed these verses, or did they spring to mind in the moment?”

> Pali: “Kiṁ nu te, vaṅgīsa, imā gāthāyo pubbe parivitakkitā, udāhu ṭhānasova taṁ paṭibhantī”ti?

[¶90] “They sprang to mind in the moment, sir.”

> Pali: “Na kho me, bhante, imā gāthāyo pubbe parivitakkitā, atha kho ṭhānasova maṁ paṭibhantī”ti.

[¶91] “Well then, Vaṅgīsa, speak some more spontaneously inspired verses.”

> Pali: “Tena hi taṁ, vaṅgīsa, bhiyyoso mattāya pubbe aparivitakkitā gāthāyo paṭibhantū”ti.

[¶92] “Yes, sir,” replied Vaṅgīsa. Then he extolled the Buddha with some more spontaneously inspired verses, not previously composed:

> Pali: “Evaṁ, bhante”ti kho āyasmā vaṅgīso bhagavato paṭissutvā bhiyyoso mattāya bhagavantaṁ pubbe aparivitakkitāhi gāthāhi abhitthavi:

[¶93] “Having overcome Māra’s wrong path,
you wander with hard-heartedness dissolved.
See him, the liberator from bonds,
dissecting the unattached section by section.

> Pali: “Ummaggapathaṁ mārassa abhibhuyya,
Carasi pabhijja khilāni;
Taṁ passatha bandhapamuñcakaraṁ,
Asitaṁ bhāgaso pavibhajaṁ.

[¶94] You have explained in many ways
the path to cross the flood.
The Seers of Truth stand unfaltering
in the freedom from death explained by you.

> Pali: Oghassa nittharaṇatthaṁ,
Anekavihitaṁ maggaṁ akkhāsi;
Tasmiñce amate akkhāte,
Dhammaddasā ṭhitā asaṁhīrā.

[¶95] As the bringer of light who has pierced the truth,
you’ve seen what lies beyond all planes.
When you saw and realized this for yourself,
you taught it first to the group of five.

> Pali: Pajjotakaro ativijjha,
Sabbaṭṭhitīnaṁ atikkamamaddasa;
Ñatvā ca sacchikatvā ca,
Aggaṁ so desayi dasaddhānaṁ.

[¶96] When the Dhamma has been so well taught,
how could those who know it be negligent?
That’s why, being diligent, we should always train
respectfully in the Buddha’s teaching.”

> Pali: Evaṁ sudesite dhamme,
Ko pamādo vijānataṁ dhammaṁ;
Tasmā hi tassa bhagavato sāsane,
Appamatto sadā namassamanusikkhe”ti.

[¶97] SN 8.9 · With Koṇḍañña

> Pali: SN 8.9 · Koṇḍaññasutta

[¶98] At one time the Buddha was staying near Rājagaha in the Bamboo Grove, the squirrels’ feeding ground.

> Pali: Ekaṁ samayaṁ bhagavā rājagahe viharati veḷuvane kalandakanivāpe.

[¶99] Then Venerable Koṇḍañña Who Understood approached the Buddha after a very long absence. He bowed with his head to the Buddha’s feet, caressing them and covering them with kisses, and pronounced his name: “I am Koṇḍañña, Blessed One! I am Koṇḍañña, Holy One!”

> Pali: Atha kho āyasmā aññāsikoṇḍañño sucirasseva yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavato pādesu sirasā nipatitvā bhagavato pādāni mukhena ca paricumbati, pāṇīhi ca parisambāhati, nāmañca sāveti: “koṇḍaññohaṁ, bhagavā, koṇḍaññohaṁ, sugatā”ti.

[¶100] Then Venerable Vaṅgīsa thought, “This Venerable Koṇḍañña Who Understood has approached the Buddha after a very long absence. He bowed with his head to the Buddha’s feet, caressing them and covering them with kisses, and pronounced his name: ‘I am Koṇḍañña, Blessed One! I am Koṇḍañña, Holy One!’ Why don’t I extoll him in the Buddha’s presence with fitting verses?”

> Pali: Atha kho āyasmato vaṅgīsassa etadahosi: “ayaṁ kho āyasmā aññāsikoṇḍañño sucirasseva yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavato pādesu sirasā nipatitvā bhagavato pādāni mukhena ca paricumbati, pāṇīhi ca parisambāhati, nāmañca sāveti: ‘koṇḍaññohaṁ, bhagavā, koṇḍaññohaṁ, sugatā’ti. Yannūnāhaṁ āyasmantaṁ aññāsikoṇḍaññaṁ bhagavato sammukhā sāruppāhi gāthāhi abhitthaveyyan”ti.

[¶101] Then Venerable Vaṅgīsa rose from his seat, arranged his robe over one shoulder, raised his cupped palms toward the Buddha, and said, “I feel inspired to speak, Blessed One! I feel inspired to speak, Holy One!”

> Pali: Atha kho āyasmā vaṅgīso uṭṭhāyāsanā ekaṁsaṁ uttarāsaṅgaṁ karitvā yena bhagavā tenañjaliṁ paṇāmetvā bhagavantaṁ etadavoca: “paṭibhāti maṁ, bhagavā, paṭibhāti maṁ, sugatā”ti.

[¶102] “Then speak as you feel inspired,” said the Buddha.

> Pali: “Paṭibhātu taṁ, vaṅgīsā”ti bhagavā avoca.

[¶103] Then Vaṅgīsa extolled Koṇḍañña in the Buddha’s presence with fitting verses:

> Pali: Atha kho āyasmā vaṅgīso āyasmantaṁ aññāsikoṇḍaññaṁ bhagavato sammukhā sāruppāhi gāthāhi abhitthavi:

[¶104] “The senior monk awakened after the Buddha,
Koṇḍañña, is keenly energetic.
He regularly gains
the blissful meditations of seclusion.

> Pali: “Buddhānubuddho so thero,
koṇḍañño tibbanikkamo;
Lābhī sukhavihārānaṁ,
vivekānaṁ abhiṇhaso.

[¶105] Whatever can be attained by a disciple
who does the Teacher’s bidding,
he has attained it all,
through diligently training himself.

> Pali: Yaṁ sāvakena pattabbaṁ,
satthusāsanakārinā;
Sabbassa taṁ anuppattaṁ,
appamattassa sikkhato.

[¶106] With great power and the three knowledges,
expert in encompassing the minds of others,
Koṇḍañña, the heir to the Buddha,
bows at the Teacher’s feet.”

> Pali: Mahānubhāvo tevijjo,
cetopariyāyakovido;
Koṇḍañño buddhadāyādo,
pāde vandati satthuno”ti.

[¶107] SN 8.10 · With Moggallāna

> Pali: SN 8.10 · Moggallānasutta

[¶108] At one time the Buddha was staying on the slopes of Isigili at the Black Rock, together with a large Saṅgha of five hundred mendicants, all of whom were perfected ones. Thereupon, with his mind, Venerable Mahāmoggallāna scrutinized whose mind was liberated and free of attachments.

> Pali: Ekaṁ samayaṁ bhagavā rājagahe viharati isigilipasse kāḷasilāyaṁ mahatā bhikkhusaṅghena saddhiṁ pañcamattehi bhikkhusatehi sabbeheva arahantehi. Tesaṁ sudaṁ āyasmā mahāmoggallāno cetasā cittaṁ samannesati vippamuttaṁ nirupadhiṁ.

[¶109] Then Venerable Vaṅgīsa thought, “The Buddha is staying on the slopes of Isigili … with five hundred perfected ones. Mahāmoggallāna is scrutinizing whose mind is liberated and free of attachments. Why don’t I extoll him in the Buddha’s presence with fitting verses?”

> Pali: Atha kho āyasmato vaṅgīsassa etadahosi: “ayaṁ kho bhagavā rājagahe viharati isigilipasse kāḷasilāyaṁ mahatā bhikkhusaṅghena saddhiṁ pañcamattehi bhikkhusatehi sabbeheva arahantehi. Tesaṁ sudaṁ āyasmā mahāmoggallāno cetasā cittaṁ samannesati vippamuttaṁ nirupadhiṁ. Yannūnāhaṁ āyasmantaṁ mahāmoggallānaṁ bhagavato sammukhā sāruppāhi gāthāhi abhitthaveyyan”ti.

[¶110] Then Venerable Vaṅgīsa rose from his seat, arranged his robe over one shoulder, raised his cupped palms toward the Buddha, and said, “I feel inspired to speak, Blessed One! I feel inspired to speak, Holy One!”

> Pali: Atha kho āyasmā vaṅgīso uṭṭhāyāsanā ekaṁsaṁ uttarāsaṅgaṁ karitvā yena bhagavā tenañjaliṁ paṇāmetvā bhagavantaṁ etadavoca: “paṭibhāti maṁ, bhagavā, paṭibhāti maṁ, sugatā”ti.

[¶111] “Then speak as you feel inspired,” said the Buddha.

> Pali: “Paṭibhātu taṁ, vaṅgīsā”ti bhagavā avoca.

[¶112] Then Vaṅgīsa extolled Mahāmoggallāna in his presence with fitting verses:

> Pali: Atha kho āyasmā vaṅgīso āyasmantaṁ mahāmoggallānaṁ bhagavato sammukhā sāruppāhi gāthāhi abhitthavi:

[¶113] “As the sage, who has gone beyond suffering,
sits upon the mountain slope,
he is revered by disciples with the three knowledges,
conquerors of death.

> Pali: “Nagassa passe āsīnaṁ,
muniṁ dukkhassa pāraguṁ;
Sāvakā payirupāsanti,
tevijjā maccuhāyino.

[¶114] Moggallāna, of great psychic power,
encompasses with his mind,
scrutinizing their minds,
liberated, free of attachments.

> Pali: Te cetasā anupariyeti,
Moggallāno mahiddhiko;
Cittaṁ nesaṁ samannesaṁ,
Vippamuttaṁ nirūpadhiṁ.

[¶115] That is how those endowed <j>with many fine qualities
revere Gotama,
the sage gone beyond suffering,
perfect in every respect.”

> Pali: Evaṁ sabbaṅgasampannaṁ,
Muniṁ dukkhassa pāraguṁ;
Anekākārasampannaṁ,
Payirupāsanti gotaman”ti.

[¶116] SN 8.11 · At Gaggarā

> Pali: SN 8.11 · Gaggarāsutta

[¶117] At one time the Buddha was staying near Campā on the banks of the Gaggarā Lotus Pond, together with a large Saṅgha of five hundred mendicants, seven hundred male and seven hundred female lay followers, and many thousands of deities. But the Buddha outshone them all in beauty and glory.

> Pali: Ekaṁ samayaṁ bhagavā campāyaṁ viharati gaggarāya pokkharaṇiyā tīre mahatā bhikkhusaṅghena saddhiṁ pañcamattehi bhikkhusatehi sattahi ca upāsakasatehi sattahi ca upāsikāsatehi anekehi ca devatāsahassehi. Tyāssudaṁ bhagavā atirocati vaṇṇena ceva yasasā ca.

[¶118] Then Venerable Vaṅgīsa thought, “The Buddha is staying near Campā on the banks of the Gaggarā Lotus Pond, together with a large Saṅgha of five hundred mendicants, seven hundred male and seven hundred female lay followers, and many thousands of deities. And he outshines them all in beauty and glory. Why don’t I extoll him in his presence with fitting verses?”

> Pali: Atha kho āyasmato vaṅgīsassa etadahosi: “ayaṁ kho bhagavā campāyaṁ viharati gaggarāya pokkharaṇiyā tīre mahatā bhikkhusaṅghena saddhiṁ pañcamattehi bhikkhusatehi sattahi ca upāsakasatehi sattahi ca upāsikāsatehi anekehi ca devatāsahassehi. Tyāssudaṁ bhagavā atirocati vaṇṇena ceva yasasā ca. Yannūnāhaṁ bhagavantaṁ sammukhā sāruppāya gāthāya abhitthaveyyan”ti.

[¶119] Then Venerable Vaṅgīsa rose from his seat, arranged his robe over one shoulder, raised his cupped palms toward the Buddha, and said, “I feel inspired to speak, Blessed One! I feel inspired to speak, Holy One!”

> Pali: Atha kho āyasmā vaṅgīso uṭṭhāyāsanā ekaṁsaṁ uttarāsaṅgaṁ karitvā yena bhagavā tenañjaliṁ paṇāmetvā bhagavantaṁ etadavoca: “paṭibhāti maṁ, bhagavā, paṭibhāti maṁ, sugatā”ti.

[¶120] “Then speak as you feel inspired,” said the Buddha.

> Pali: “Paṭibhātu taṁ, vaṅgīsā”ti bhagavā avoca.

[¶121] Then Vaṅgīsa extolled the Buddha in his presence with fitting verses:

> Pali: Atha kho āyasmā vaṅgīso bhagavantaṁ sammukhā sāruppāya gāthāya abhitthavi:

[¶122] “Like the moon on a cloudless night,
like the shining immaculate sun,
so too Aṅgīrasa, O great sage,
your glory outshines the entire world.”

> Pali: “Cando yathā vigatavalāhake nabhe,
Virocati vigatamalova bhāṇumā;
Evampi aṅgīrasa tvaṁ mahāmuni,
Atirocasi yasasā sabbalokan”ti.

[¶123] SN 8.12 · With Vaṅgīsa

> Pali: SN 8.12 · Vaṅgīsasutta

[¶124] At one time Venerable Vaṅgīsa was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.

> Pali: Ekaṁ samayaṁ āyasmā vaṅgīso sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme.

[¶125] Now at that time Vaṅgīsa had recently attained perfection. While experiencing the bliss of freedom, on that occasion he recited these verses:

> Pali: Tena kho pana samayena āyasmā vaṅgīso aciraarahattappatto hutvā vimuttisukhaṁ paṭisaṁvedī tāyaṁ velāyaṁ imā gāthāyo abhāsi:

[¶126] “We used to wander, drunk on poetry,
village to village, town to town.
Then we saw the Buddha,
and faith arose in us.

> Pali: “Kāveyyamattā vicarimha pubbe,
Gāmā gāmaṁ purā puraṁ;
Athaddasāma sambuddhaṁ,
Saddhā no upapajjatha.

[¶127] He taught me Dhamma:
the aggregates, sense fields, and elements.
When I heard his teaching
I went forth to homelessness.

> Pali: So me dhammamadesesi,
khandhāyatanadhātuyo;
Tassāhaṁ dhammaṁ sutvāna,
pabbajiṁ anagāriyaṁ.

[¶128] It was truly for the benefit of many
that the sage achieved awakening—
for the monks and for the nuns
who see that they’ve reached certainty.

> Pali: Bahunnaṁ vata atthāya,
bodhiṁ ajjhagamā muni;
Bhikkhūnaṁ bhikkhunīnañca,
ye niyāmagataddasā.

[¶129] It was so welcome for me
to be in the presence of the Buddha.
I’ve attained the three knowledges,
and fulfilled the Buddha’s instructions.

> Pali: Svāgataṁ vata me āsi,
mama buddhassa santike;
Tisso vijjā anuppattā,
kataṁ buddhassa sāsanaṁ.

[¶130] I know my past lives,
my clairvoyance is purified,
I am master of three knowledges, <j>attained in psychic power,
expert in encompassing the minds of others.”

> Pali: Pubbenivāsaṁ jānāmi,
Dibbacakkhuṁ visodhitaṁ;
Tevijjo iddhipattomhi,
Cetopariyāyakovido”ti.

[¶131] > Pali: Tassuddānaṁ

[¶132] > Pali: Nikkhantaṁ arati ceva,
pesalā atimaññanā;
Ānandena subhāsitā,
sāriputtapavāraṇā;
Parosahassaṁ koṇḍañño,
moggallānena gaggarā;
Vaṅgīsena dvādasāti.

[¶133] The Linked Discourses with Vaṅgīsa are complete.

> Pali: Vaṅgīsasaṁyuttaṁ samattaṁ.

## 27. In the Woods · SN 9.1–9.14

Source: https://scriptura.si/works/pali-samyutta-nikaya-1/27/ · cite a paragraph as https://scriptura.si/works/pali-samyutta-nikaya-1/27/#p-N

[¶0] SN 9.1 · Seclusion

> Pali: SN 9.1 · Vivekasutta

[¶1] So I have heard. At one time one of the mendicants was staying in the land of the Kosalans in a certain forest grove.

> Pali: Evaṁ me sutaṁ— ekaṁ samayaṁ aññataro bhikkhu kosalesu viharati aññatarasmiṁ vanasaṇḍe.

[¶2] Now at that time that mendicant, during their day’s meditation, was thinking bad, unskillful thoughts to do with the domestic life. The deity haunting that forest had sympathy for that mendicant, and wanted what’s best for them. So they approached that mendicant wanting to stir them up, and addressed them in verse:

> Pali: Tena kho pana samayena so bhikkhu divāvihāragato pāpake akusale vitakke vitakketi gehanissite. Atha kho yā tasmiṁ vanasaṇḍe adhivatthā devatā tassa bhikkhuno anukampikā atthakāmā taṁ bhikkhuṁ saṁvejetukāmā yena so bhikkhu tenupasaṅkami; upasaṅkamitvā taṁ bhikkhuṁ gāthāhi ajjhabhāsi:

[¶3] “You entered the woods desiring seclusion,
yet your mind strays to outward things.
As a person, dispel the desire for people;
then you’ll be happy, free of greed.

> Pali: “Vivekakāmosi vanaṁ paviṭṭho,
Atha te mano niccharatī bahiddhā;
Jano janasmiṁ vinayassu chandaṁ,
Tato sukhī hohisi vītarāgo.

[¶4] Give up discontent; be mindful;
let us remind you to be mindful.
The dusty abyss is so hard to cross;
don’t let sensual dust drag you down.

> Pali: Aratiṁ pajahāsi sato,
Bhavāsi sataṁ taṁ sārayāmase;
Pātālarajo hi duttaro,
Mā taṁ kāmarajo avāhari.

[¶5] Just as a bird strewn with dirt
sheds that clingy dust with a shake;
so too, an energetic, mindful mendicant
sheds that clingy dust with a shake.”

> Pali: Sakuṇo yathā paṁsukunthito,
Vidhunaṁ pātayati sitaṁ rajaṁ;
Evaṁ bhikkhu padhānavā satimā,
Vidhunaṁ pātayati sitaṁ rajan”ti.

[¶6] Impelled by that deity, that mendicant was struck with a sense of urgency.

> Pali: Atha kho so bhikkhu tāya devatāya saṁvejito saṁvegamāpādīti.

[¶7] SN 9.2 · Application

> Pali: SN 9.2 · Upaṭṭhānasutta

[¶8] At one time one of the mendicants was staying in the land of the Kosalans in a certain forest grove.

> Pali: Ekaṁ samayaṁ aññataro bhikkhu kosalesu viharati aññatarasmiṁ vanasaṇḍe.

[¶9] Now at that time that mendicant went for the day’s meditation, but fell asleep. The deity haunting that forest had sympathy for that mendicant, and wanted what’s best for them. So they approached that mendicant wanting to stir them up, and addressed them in verse:

> Pali: Tena kho pana samayena so bhikkhu divāvihāragato supati. Atha kho yā tasmiṁ vanasaṇḍe adhivatthā devatā tassa bhikkhuno anukampikā atthakāmā taṁ bhikkhuṁ saṁvejetukāmā yena so bhikkhu tenupasaṅkami; upasaṅkamitvā taṁ bhikkhuṁ gāthāhi ajjhabhāsi:

[¶10] “Get up, mendicant! Why lie down?
What’s the point in sleeping?
How can the afflicted slumber,
inflicted by an arrow strike?

> Pali: “Uṭṭhehi bhikkhu kiṁ sesi,
ko attho supitena te;
Āturassa hi kā niddā,
sallaviddhassa ruppato.

[¶11] You should amplify the faith
that led you to go forth
from the lay life to homelessness.
Don’t fall under the sway of slumber.”

> Pali: Yāya saddhāya pabbajito,
agārasmānagāriyaṁ;
Tameva saddhaṁ brūhehi,
mā niddāya vasaṁ gamī”ti.

[¶12] “Sensual pleasures are impermanent and unstable,
but dullards still fall for them.
Among those who are bound, <j>they’re free and unattached:
why bother a renunciate?

> Pali: “Aniccā addhuvā kāmā,
yesu mandova mucchito;
Baddhesu muttaṁ asitaṁ,
kasmā pabbajitaṁ tape.

[¶13] By removing desire and greed,
by going beyond ignorance,
that knowledge has been perfectly cleansed:
why bother a renunciate?

> Pali: Chandarāgassa vinayā,
avijjāsamatikkamā;
Taṁ ñāṇaṁ paramodānaṁ,
kasmā pabbajitaṁ tape.

[¶14] By breaking ignorance with knowledge,
by the ending of defilements,
they’re sorrowless, unstressed:
why bother a renunciate?

> Pali: Chetvā avijjaṁ vijjāya,
āsavānaṁ parikkhayā;
Asokaṁ anupāyāsaṁ,
kasmā pabbajitaṁ tape.

[¶15] Energetic, resolute,
always staunchly vigorous,
aspiring to extinguishment:
why bother a renunciate?”

> Pali: Āraddhavīriyaṁ pahitattaṁ,
Niccaṁ daḷhaparakkamaṁ;
Nibbānaṁ abhikaṅkhantaṁ,
Kasmā pabbajitaṁ tape”ti.

[¶16] SN 9.3 · With Kassapagotta

> Pali: SN 9.3 · Kassapagottasutta

[¶17] At one time Venerable Kassapagotta was staying in the land of the Kosalans in a certain forest grove.

> Pali: Ekaṁ samayaṁ āyasmā kassapagotto kosalesu viharati aññatarasmiṁ vanasaṇḍe.

[¶18] Now at that time Venerable Kassapagotta, having withdrawn for his day’s meditation, tried to advise a nimrod. Then the deity haunting that forest approached Kassapagotta wanting to stir him up, and recited these verses:

> Pali: Tena kho pana samayena āyasmā kassapagotto divāvihāragato aññataraṁ chetaṁ ovadati. Atha kho yā tasmiṁ vanasaṇḍe adhivatthā devatā āyasmantaṁ kassapagottaṁ saṁvejetukāmā yenāyasmā kassapagotto tenupasaṅkami; upasaṅkamitvā āyasmantaṁ kassapagottaṁ gāthāhi ajjhabhāsi:

[¶19] “A nimrod wandering the rugged hills
is unintelligent, unthinking.
It’s a waste of time to advise him, mendicant;
he strikes me as a dullard.

> Pali: “Giriduggacaraṁ chetaṁ,
appapaññaṁ acetasaṁ;
Akāle ovadaṁ bhikkhu,
mandova paṭibhāti maṁ.

[¶20] He listens without understanding,
looks without seeing.
Though the teaching is spoken,
the fool doesn’t get it.

> Pali: Suṇāti na vijānāti,
Āloketi na passati;
Dhammasmiṁ bhaññamānasmiṁ,
Atthaṁ bālo na bujjhati.

[¶21] Even if you lit ten lamps
and brought them to him, Kassapa,
he wouldn’t see anything,
for he has no eyes to see.”

> Pali: Sacepi dasa pajjote,
dhārayissasi kassapa;
Neva dakkhati rūpāni,
cakkhu hissa na vijjatī”ti.

[¶22] Impelled by that deity, Venerable Kassapagotta was struck with a sense of urgency.

> Pali: Atha kho āyasmā kassapagotto tāya devatāya saṁvejito saṁvegamāpādīti.

[¶23] SN 9.4 · Several Mendicants Set Out Wandering

> Pali: SN 9.4 · Sambahulasutta

[¶24] At one time several mendicants were staying in the land of the Kosalans in a certain forest grove.

> Pali: Ekaṁ samayaṁ sambahulā bhikkhū kosalesu viharanti aññatarasmiṁ vanasaṇḍe.

[¶25] Then after completing the three months of the rainy season residence, those mendicants set out wandering. Not seeing those mendicants, the deity haunting that forest cried. And on that occasion they spoke this verse:

> Pali: Atha kho te bhikkhū vassaṁvuṭṭhā temāsaccayena cārikaṁ pakkamiṁsu. Atha kho yā tasmiṁ vanasaṇḍe adhivatthā devatā te bhikkhū apassantī paridevamānā tāyaṁ velāyaṁ imaṁ gāthaṁ abhāsi:

[¶26] “Dissatisfaction, <j>it seems to me today,
seeing so many vacated seats.
They were so learned, such brilliant speakers!
Where have these disciples of Gotama gone?”

> Pali: “Arati viya mejja khāyati,
Bahuke disvāna vivitte āsane;
Te cittakathā bahussutā,
Kome gotamasāvakā gatā”ti.

[¶27] When they had spoken, another deity replied with this verse:

> Pali: Evaṁ vutte, aññatarā devatā taṁ devataṁ gāthāya paccabhāsi:

[¶28] “They’ve gone to Magadha, they’ve gone to Kosala,
and some are in the Vajjian lands.
Like deer that wander free of ties,
the mendicants live with no abode.”

> Pali: “Māgadhaṁ gatā kosalaṁ gatā,
Ekacciyā pana vajjibhūmiyā;
Magā viya asaṅgacārino,
Aniketā viharanti bhikkhavo”ti.

[¶29] SN 9.5 · With Ānanda

> Pali: SN 9.5 · Ānandasutta

[¶30] At one time Venerable Ānanda was staying in the land of the Kosalans in a certain forest grove.

> Pali: Ekaṁ samayaṁ āyasmā ānando kosalesu viharati aññatarasmiṁ vanasaṇḍe.

[¶31] Now at that time Ānanda was spending too much time persuading lay people. Then the deity haunting that forest had sympathy for Ānanda, wanting what’s best for him. So they approached him wanting to stir him up, and recited these verses:

> Pali: Tena kho pana samayena āyasmā ānando ativelaṁ gihisaññattibahulo viharati. Atha kho yā tasmiṁ vanasaṇḍe adhivatthā devatā āyasmato ānandassa anukampikā atthakāmā āyasmantaṁ ānandaṁ saṁvejetukāmā yenāyasmā ānando tenupasaṅkami; upasaṅkamitvā āyasmantaṁ ānandaṁ gāthāya ajjhabhāsi:

[¶32] “You’ve left for the jungle, the root of a tree,
having laid extinguishment in your heart.
Meditate, Gotama, don’t be negligent!
What use is this hullabaloo to you?”

> Pali: “Rukkhamūlagahanaṁ pasakkiya,
Nibbānaṁ hadayasmiṁ opiya;
Jhāya gotama mā pamādo,
Kiṁ te biḷibiḷikā karissatī”ti.

[¶33] Impelled by that deity, Venerable Ānanda was struck with a sense of urgency.

> Pali: Atha kho āyasmā ānando tāya devatāya saṁvejito saṁvegamāpādīti.

[¶34] SN 9.6 · With Anuruddha

> Pali: SN 9.6 · Anuruddhasutta

[¶35] At one time Venerable Anuruddha was staying in the land of the Kosalans in a certain forest grove.

> Pali: Ekaṁ samayaṁ āyasmā anuruddho kosalesu viharati aññatarasmiṁ vanasaṇḍe.

[¶36] Then a certain deity of the company of the thirty-three named Penelope had been Anuruddha’s partner in a former life. She went up to Anuruddha, and recited these verses:

> Pali: Atha kho aññatarā tāvatiṁsakāyikā devatā jālinī nāma āyasmato anuruddhassa purāṇadutiyikā yenāyasmā anuruddho tenupasaṅkami; upasaṅkamitvā āyasmantaṁ anuruddhaṁ gāthāya ajjhabhāsi:

[¶37] “Set your heart there,
where you used to live:
among the gods of the thirty-three,
whose every desire is granted!
At the fore of a retinue
of divine maidens, you’ll shine!”

> Pali: “Tattha cittaṁ paṇidhehi,
yattha te vusitaṁ pure;
Tāvatiṁsesu devesu,
sabbakāmasamiddhisu;
Purakkhato parivuto,
devakaññāhi sobhasī”ti.

[¶38] “Divine maidens are in a sorry state,
stuck in substantial reality.
And those beings too are in a sorry state,
who are attached to divine maidens.”

> Pali: “Duggatā devakaññāyo,
sakkāyasmiṁ patiṭṭhitā;
Te cāpi duggatā sattā,
devakaññāhi patthitā”ti.

[¶39] “They don’t know pleasure
who don’t see the Garden of Delight!
It’s the abode of lordly gods,
the glorious host of Thirty!”

> Pali: “Na te sukhaṁ pajānanti,
ye na passanti nandanaṁ;
Āvāsaṁ naradevānaṁ,
tidasānaṁ yasassinan”ti.

[¶40] “Fool, don’t you understand
the saying of the perfected ones:
All conditions are impermanent,
their nature is to rise and fall;
having arisen, they cease;
their settling is such bliss.

> Pali: “Na tvaṁ bāle vijānāsi,
yathā arahataṁ vaco;
Aniccā sabbasaṅkhārā,
uppādavayadhammino;
Uppajjitvā nirujjhanti,
tesaṁ vūpasamo sukho.

[¶41] O Penelope, weaver of the web—
there are no more abodes for me in the heavenly host.
Transmigration through births is finished,
now there’ll be no more future lives.”

> Pali: Natthi dāni punāvāso,
devakāyasmi jālini;
Vikkhīṇo jātisaṁsāro,
natthi dāni punabbhavo”ti.

[¶42] SN 9.7 · With Nāgadatta

> Pali: SN 9.7 · Nāgadattasutta

[¶43] At one time Venerable Nāgadatta was staying in the land of the Kosalans in a certain forest grove.

> Pali: Ekaṁ samayaṁ āyasmā nāgadatto kosalesu viharati aññatarasmiṁ vanasaṇḍe.

[¶44] Now at that time Venerable Nāgadatta had been entering the village too early and returning late in the day. Then the deity haunting that forest had sympathy for Nāgadatta, wanting what’s best for him. So they approached him wanting to stir him up, and recited these verses:

> Pali: Tena kho pana samayena āyasmā nāgadatto atikālena gāmaṁ pavisati, atidivā paṭikkamati. Atha kho yā tasmiṁ vanasaṇḍe adhivatthā devatā āyasmato nāgadattassa anukampikā atthakāmā āyasmantaṁ nāgadattaṁ saṁvejetukāmā yenāyasmā nāgadatto tenupasaṅkami; upasaṅkamitvā āyasmantaṁ nāgadattaṁ gāthāhi ajjhabhāsi:

[¶45] “Entering the village too early,
and returning too late in the day,
Nāgadatta mixes with lay people,
sharing their joys and sorrows.

> Pali: “Kāle pavisa nāgadatta,
Divā ca āgantvā ativelacārī;
Saṁsaṭṭho gahaṭṭhehi,
Samānasukhadukkho.

[¶46] I’m afraid for Nāgadatta; he’s reckless,
shackled to families.
May he not come under the King of Death’s power,
under the sway of the terminator!”

> Pali: Bhāyāmi nāgadattaṁ suppagabbhaṁ,
Kulesu vinibaddhaṁ;
Mā heva maccurañño balavato,
Antakassa vasaṁ upesī”ti.

[¶47] Impelled by that deity, Venerable Nāgadatta was struck with a sense of urgency.

> Pali: Atha kho āyasmā nāgadatto tāya devatāya saṁvejito saṁvegamāpādīti.

[¶48] SN 9.8 · The Mistress of the House

> Pali: SN 9.8 · Kulagharaṇīsutta

[¶49] At one time one of the monks was staying in the land of the Kosalans in a certain forest grove.

> Pali: Ekaṁ samayaṁ aññataro bhikkhu kosalesu viharati aññatarasmiṁ vanasaṇḍe.

[¶50] Now at that time that monk had become too closely involved in the affairs of a certain family. The deity haunting that forest had sympathy for that monk, wanting what’s best for him. So, wanting to stir him up, they manifested in the appearance of the mistress of that family, approached the monk, and addressed him in verse:

> Pali: Tena kho pana samayena so bhikkhu aññatarasmiṁ kule ativelaṁ ajjhogāḷhappatto viharati. Atha kho yā tasmiṁ vanasaṇḍe adhivatthā devatā tassa bhikkhuno anukampikā atthakāmā taṁ bhikkhuṁ saṁvejetukāmā yā tasmiṁ kule kulagharaṇī, tassā vaṇṇaṁ abhinimminitvā yena so bhikkhu tenupasaṅkami; upasaṅkamitvā taṁ bhikkhuṁ gāthāya ajjhabhāsi:

[¶51] “At river banks and guest houses,
hotels and highways,
people gather to gossip about
what’s going on between you and me.”

> Pali: “Nadītīresu saṇṭhāne,
sabhāsu rathiyāsu ca;
Janā saṅgamma mantenti,
mañca tañca kimantaran”ti.

[¶52] “There are many sounds echoing
that a fervent ascetic must endure.
They ought not be dismayed by that,
for that’s not what defiles you.

> Pali: “Bahūhi saddā paccūhā,
khamitabbā tapassinā;
Na tena maṅku hotabbaṁ,
na hi tena kilissati.

[¶53] If you’re startled by every little sound,
like a wind-deer in the wood,
they’ll call you ‘flighty minded’;
and your practice won’t succeed.”

> Pali: Yo ca saddaparittāsī,
vane vātamigo yathā;
Lahucittoti taṁ āhu,
nāssa sampajjate vatan”ti.

[¶54] SN 9.9 · A Vajji

> Pali: SN 9.9 · Vajjiputtasutta

[¶55] At one time a certain Vajjian mendicant was staying near Vesālī in a certain forest grove.

> Pali: Ekaṁ samayaṁ aññataro vajjiputtako bhikkhu vesāliyaṁ viharati aññatarasmiṁ vanasaṇḍe.

[¶56] Now at that time the Vajjis were holding an all-night event in Vesālī. Then that mendicant, complaining at the noise of musical instruments being beaten and played, on that occasion spoke this verse:

> Pali: Tena kho pana samayena vesāliyaṁ vajjiputtako sabbaratticāro hoti. Atha kho so bhikkhu vesāliyā tūriyatāḷitavāditanigghosasaddaṁ sutvā paridevamāno tāyaṁ velāyaṁ imaṁ gāthaṁ abhāsi:

[¶57] “We dwell alone in the wilderness,
like a log dumped in the forest.
On a night like this,
who’s worse off than me?”

> Pali: “Ekakā mayaṁ araññe viharāma,
Apaviddhaṁva vanasmiṁ dārukaṁ;
Etādisikāya rattiyā,
Ko su nāmamhehi pāpiyo”ti.

[¶58] The deity haunting that forest had sympathy for that mendicant, and wanted what’s best for them. So they approached that mendicant wanting to stir them up, and addressed them in verse:

> Pali: Atha kho yā tasmiṁ vanasaṇḍe adhivatthā devatā tassa bhikkhuno anukampikā atthakāmā taṁ bhikkhuṁ saṁvejetukāmā yena so bhikkhu tenupasaṅkami; upasaṅkamitvā taṁ bhikkhuṁ gāthāya ajjhabhāsi:

[¶59] “You dwell alone in the wilderness,
like a log dumped in the forest.
Lots of people are jealous of you,
like beings in hell of those going to heaven.”

> Pali: “Ekakova tvaṁ araññe viharasi,
Apaviddhaṁva vanasmiṁ dārukaṁ;
Tassa te bahukā pihayanti,
Nerayikā viya saggagāminan”ti.

[¶60] Impelled by that deity, that mendicant was struck with a sense of urgency.

> Pali: Atha kho so bhikkhu tāya devatāya saṁvejito saṁvegamāpādīti.

[¶61] SN 9.10 · Recitation

> Pali: SN 9.10 · Sajjhāyasutta

[¶62] At one time one of the mendicants was staying in the land of the Kosalans in a certain forest grove.

> Pali: Ekaṁ samayaṁ aññataro bhikkhu kosalesu viharati aññatarasmiṁ vanasaṇḍe.

[¶63] Now at that time that mendicant had previously been spending too much time rehearsing. But some time later they adhered to passivity and silence. Not hearing the teaching, the deity haunting that forest approached that mendicant, and addressed them in verse:

> Pali: Tena kho pana samayena so bhikkhu yaṁ sudaṁ pubbe ativelaṁ sajjhāyabahulo viharati so aparena samayena appossukko tuṇhībhūto saṅkasāyati. Atha kho yā tasmiṁ vanasaṇḍe adhivatthā devatā tassa bhikkhuno dhammaṁ asuṇantī yena so bhikkhu tenupasaṅkami; upasaṅkamitvā taṁ bhikkhuṁ gāthāya ajjhabhāsi:

[¶64] “Mendicant, why don’t you recite <j>passages of the teaching,
living together with other mendicants?
Hearing the teaching, one garners confidence;
and in this very life, one garners praise.”

> Pali: “Kasmā tuvaṁ dhammapadāni bhikkhu,
Nādhīyasi bhikkhuhi saṁvasanto;
Sutvāna dhammaṁ labhatippasādaṁ,
Diṭṭheva dhamme labhatippasaṁsan”ti.

[¶65] “I used to be zealous for <j>passages of the teaching,
until I encountered dispassion.
When I encountered dispassion,
whatever was seen, heard, and thought,
this, good people say, is the laying down <j>by complete understanding.”

> Pali: “Ahu pure dhammapadesu chando,
Yāva virāgena samāgamimha;
Yato virāgena samāgamimha,
Yaṁ kiñci diṭṭhaṁva sutaṁ mutaṁ vā;
Aññāya nikkhepanamāhu santo”ti.

[¶66] SN 9.11 · Unskillful Thoughts

> Pali: SN 9.11 · Akusalavitakkasutta

[¶67] At one time one of the mendicants was staying in the land of the Kosalans in a certain forest grove.

> Pali: Ekaṁ samayaṁ aññataro bhikkhu kosalesu viharati aññatarasmiṁ vanasaṇḍe.

[¶68] Now at that time that mendicant, during their day’s meditation, was thinking bad, unskillful thoughts, that is, sensual, malicious, and cruel thoughts. The deity haunting that forest had sympathy for that mendicant, and wanted what’s best for them. So they approached that mendicant wanting to stir them up, and addressed them in verse:

> Pali: Tena kho pana samayena so bhikkhu divāvihāragato pāpake akusale vitakke vitakketi, seyyathidaṁ— kāmavitakkaṁ, byāpādavitakkaṁ, vihiṁsāvitakkaṁ. Atha kho yā tasmiṁ vanasaṇḍe adhivatthā devatā tassa bhikkhuno anukampikā atthakāmā taṁ bhikkhuṁ saṁvejetukāmā yena so bhikkhu tenupasaṅkami; upasaṅkamitvā taṁ bhikkhuṁ gāthāhi ajjhabhāsi:

[¶69] “Because of irrational application of mind,
you’re consumed by your thoughts.
When you’ve given up irrationality,
make sure your thoughts are rational.

> Pali: “Ayoniso manasikārā,
so vitakkehi khajjasi;
Ayoniso paṭinissajja,
yoniso anucintaya.

[¶70] Thinking about the Teacher, the teaching,
the Saṅgha, and your own ethics,
you’ll find gladness,
and rapture and bliss as well, no doubt.
And when you’re full of joy,
you’ll make an end to suffering.”

> Pali: Satthāraṁ dhammamārabbha,
saṅghaṁ sīlāni attano;
Adhigacchasi pāmojjaṁ,
pītisukhamasaṁsayaṁ;
Tato pāmojjabahulo,
dukkhassantaṁ karissasī”ti.

[¶71] Impelled by that deity, that mendicant was struck with a sense of urgency.

> Pali: Atha kho so bhikkhu tāya devatāya saṁvejito saṁvegamāpādīti.

[¶72] SN 9.12 · Midday

> Pali: SN 9.12 · Majjhanhikasutta

[¶73] At one time one of the mendicants was staying in the land of the Kosalans in a certain forest grove. The deity haunting that forest approached that mendicant and spoke this verse in their presence:

> Pali: Ekaṁ samayaṁ aññataro bhikkhu kosalesu viharati aññatarasmiṁ vanasaṇḍe. Atha kho tasmiṁ vanasaṇḍe adhivatthā devatā yena so bhikkhu tenupasaṅkami; upasaṅkamitvā tassa bhikkhuno santike imaṁ gāthaṁ abhāsi:

[¶74] “In the still of high noon,
when the birds have settled down,
the mighty forest itself resounds—
that strikes me as so scary!”

> Pali: “Ṭhite majjhanhike kāle,
sannisīvesu pakkhisu;
Saṇateva brahāraññaṁ,
taṁ bhayaṁ paṭibhāti maṁ.

[¶75] “In the still of high noon,
when the birds have settled down,
the mighty forest itself resounds—
that strikes me as so delightful!”

> Pali: Ṭhite majjhanhike kāle,
sannisīvesu pakkhisu;
Saṇateva brahāraññaṁ,
sā rati paṭibhāti man”ti.

[¶76] SN 9.13 · Undisciplined Faculties

> Pali: SN 9.13 · Pākatindriyasutta

[¶77] At one time several mendicants were staying in the Kosalan lands in a certain forest grove. They were haughty, insolent, fickle, scurrilous, loose-tongued, unmindful, lacking situational awareness and immersion, with straying minds and undisciplined faculties.

> Pali: Ekaṁ samayaṁ sambahulā bhikkhū kosalesu viharanti aññatarasmiṁ vanasaṇḍe uddhatā unnaḷā capalā mukharā vikiṇṇavācā muṭṭhassatino asampajānā asamāhitā vibbhantacittā pākatindriyā.

[¶78] The deity haunting that forest had sympathy for those mendicants, and wanted what’s best for them. So they approached those mendicants wanting to stir them up, and addressed them in verse:

> Pali: Atha kho yā tasmiṁ vanasaṇḍe adhivatthā devatā tesaṁ bhikkhūnaṁ anukampikā atthakāmā te bhikkhū saṁvejetukāmā yena te bhikkhū tenupasaṅkami; upasaṅkamitvā te bhikkhū gāthāhi ajjhabhāsi:

[¶79] “The mendicants used to live happily,
as disciples of Gotama.
Desireless they sought alms;
desireless they used their lodgings.
Knowing that the world was impermanent
they made an end of suffering.

> Pali: “Sukhajīvino pure āsuṁ,
bhikkhū gotamasāvakā;
Anicchā piṇḍamesanā,
anicchā sayanāsanaṁ;
Loke aniccataṁ ñatvā,
dukkhassantaṁ akaṁsu te.

[¶80] But now they’ve made themselves hard to look after,
like chiefs in a village.
They eat and eat and then lie down,
unconscious in the homes of others.

> Pali: Dupposaṁ katvā attānaṁ,
gāme gāmaṇikā viya;
Bhutvā bhutvā nipajjanti,
parāgāresu mucchitā.

[¶81] Having raised my cupped palms to the Saṅgha,
I speak here only about certain people.
They’re dregs, with no protector,
just like those who have passed away.

> Pali: Saṅghassa añjaliṁ katvā,
idhekacce vadāmahaṁ;
Apaviddhā anāthā te,
yathā petā tatheva te.

[¶82] I’m speaking about
those who live negligently.
To those who live diligently
I pay homage.”

> Pali: Ye kho pamattā viharanti,
te me sandhāya bhāsitaṁ;
Ye appamattā viharanti,
namo tesaṁ karomahan”ti.

[¶83] Impelled by that deity, those mendicants were struck with a sense of urgency.

> Pali: Atha kho te bhikkhū tāya devatāya saṁvejitā saṁvegamāpādunti.

[¶84] SN 9.14 · The Thief of Scent

> Pali: SN 9.14 · Gandhatthenasutta

[¶85] At one time one of the mendicants was staying in the land of the Kosalans in a certain forest grove.

> Pali: Ekaṁ samayaṁ aññataro bhikkhu kosalesu viharati aññatarasmiṁ vanasaṇḍe.

[¶86] Now at that time, after the meal, on their return from almsround, that mendicant plunged into a lotus pond and sniffed a pink lotus. The deity haunting that forest had sympathy for that mendicant, and wanted what’s best for them. So they approached that mendicant wanting to stir them up, and addressed them in verse:

> Pali: Tena kho pana samayena so bhikkhu pacchābhattaṁ piṇḍapātapaṭikkanto pokkharaṇiṁ ogāhetvā padumaṁ upasiṅghati. Atha kho yā tasmiṁ vanasaṇḍe adhivatthā devatā tassa bhikkhuno anukampikā atthakāmā taṁ bhikkhuṁ saṁvejetukāmā yena so bhikkhu tenupasaṅkami; upasaṅkamitvā taṁ bhikkhuṁ gāthāya ajjhabhāsi:

[¶87] “This water flower has not been given.
When you sniff it,
this is one factor of theft.
Good fellow, you are a thief of scent!”

> Pali: “Yametaṁ vārijaṁ pupphaṁ,
adinnaṁ upasiṅghasi;
Ekaṅgametaṁ theyyānaṁ,
gandhatthenosi mārisā”ti.

[¶88] “I do not take, nor do I break;
I sniff the water flower from afar.
So how do you explain why
you call me a thief of scent?

> Pali: “Na harāmi na bhañjāmi,
ārā siṅghāmi vārijaṁ;
Atha kena nu vaṇṇena,
gandhatthenoti vuccati.

[¶89] Why don’t you accuse someone
who does such vandalizing
as digging up the roots,
or breaking off the flowers?”

> Pali: Yvāyaṁ bhisāni khanati,
puṇḍarīkāni bhañjati;
Evaṁ ākiṇṇakammanto,
kasmā eso na vuccatī”ti.

[¶90] “I have nothing to say
to a person who is a crude vandal,
soiled like a used nappy.
You’re the one who deserves to be spoken to.

> Pali: “Ākiṇṇaluddo puriso,
dhāticelaṁva makkhito;
Tasmiṁ me vacanaṁ natthi,
tvañcārahāmi vattave.

[¶91] To the man who has not a blemish,
who is always seeking purity,
even a hair-tip of evil
seems as big as a stormcloud.”

> Pali: Anaṅgaṇassa posassa,
niccaṁ sucigavesino;
Vālaggamattaṁ pāpassa,
abbhāmattaṁva khāyatī”ti.

[¶92] “Indeed, O spirit, you understand me,
and you empathize with me.
Please speak to me again,
whenever you see something like this.”

> Pali: “Addhā maṁ yakkha jānāsi,
atho me anukampasi;
Punapi yakkha vajjāsi,
yadā passasi edisan”ti.

[¶93] “We are no dependent of yours,
nor are we your servant.
You yourself should know, mendicant,
the way that leads to a good place.”

> Pali: “Neva taṁ upajīvāma,
napi te bhatakāmhase;
Tvameva bhikkhu jāneyya,
yena gaccheyya suggatin”ti.

[¶94] Impelled by that deity, that mendicant was struck with a sense of urgency.

> Pali: Atha kho so bhikkhu tāya devatāya saṁvejito saṁvegamāpādīti.

[¶95] > Pali: Vanavaggo paṭhamo.

[¶96] > Pali: Tassuddānaṁ

[¶97] > Pali: Vivekaṁ upaṭṭhānañca,
Kassapagottena sambahulā;
Ānando anuruddho ca,
Nāgadattañca kulagharaṇī.

[¶98] > Pali: Vajjiputto ca vesālī,
Sajjhāyena ayoniso;
Majjhanhikālamhi pākatindriya—
Padumapupphena cuddasa bhaveti.

[¶99] The Linked Discourses in the Forest are complete.

> Pali: Vanasaṁyuttaṁ samattaṁ.

## 28. With Indaka · SN 10.1–10.12

Source: https://scriptura.si/works/pali-samyutta-nikaya-1/28/ · cite a paragraph as https://scriptura.si/works/pali-samyutta-nikaya-1/28/#p-N

[¶0] SN 10.1 · With Indaka

> Pali: SN 10.1 · Indakasutta

[¶1] So I have heard. At one time the Buddha was staying near Rājagaha on Mount Indra’s Peak, the haunt of the native spirit Indaka.

> Pali: Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā rājagahe viharati indakūṭe pabbate, indakassa yakkhassa bhavane.

[¶2] Then the native spirit Indaka went up to the Buddha, and addressed him in verse:

> Pali: Atha kho indako yakkho yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ gāthāya ajjhabhāsi:

[¶3] “The Buddhas say that form is not the soul.
Then how does this one obtain this body?
From where do his bones and organs come?
How does this one coalesce in the womb?”

> Pali: “Rūpaṁ na jīvanti vadanti buddhā,
Kathaṁ nvayaṁ vindatimaṁ sarīraṁ;
Kutassa aṭṭhīyakapiṇḍameti,
Kathaṁ nvayaṁ sajjati gabbharasmin”ti.

[¶4] “First there’s the zygote;
then there’s the blastocyst;
from there arises the gastrula;
which produces the embryonic mass.
From that the limb buds appear,
the head hair, body hair, and nails.

> Pali: “Paṭhamaṁ kalalaṁ hoti,
kalalā hoti abbudaṁ;
Abbudā jāyate pesi,
pesi nibbattatī ghano;
Ghanā pasākhā jāyanti,
kesā lomā nakhāpi ca.

[¶5] And whatever the mother eats—
the food and drink that she consumes—
nourishes them there,
the person in the mother’s womb.”

> Pali: Yañcassa bhuñjatī mātā,
annaṁ pānañca bhojanaṁ;
Tena so tattha yāpeti,
mātukucchigato naro”ti.

[¶6] SN 10.2 · Sakka In Name Only

> Pali: SN 10.2 · Sakkanāmasutta

[¶7] At one time the Buddha was staying near Rājagaha, on the Vulture’s Peak Mountain.

> Pali: Ekaṁ samayaṁ bhagavā rājagahe viharati gijjhakūṭe pabbate.

[¶8] Then a spirit who was Sakka in name only went up to the Buddha, and addressed him in verse:

> Pali: Atha kho sakkanāmako yakkho yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ gāthāya ajjhabhāsi:

[¶9] “You’ve given up all ties,
and are fully freed.
It’s not a good idea for you, ascetic,
to be instructing others.”

> Pali: “Sabbaganthappahīnassa,
vippamuttassa te sato;
Samaṇassa na taṁ sādhu,
yadaññamanusāsasī”ti.

[¶10] “No matter how you explain why
people gather together, Sakka,
it’s unworthy for a wise person
not to think of the other with sympathy.

> Pali: “Yena kenaci vaṇṇena,
saṁvāso sakka jāyati;
Na taṁ arahati sappañño,
manasā anukampituṁ.

[¶11] If you instruct others
with a mind clear and confident,
your compassion and empathy
don’t create attachments.”

> Pali: Manasā ce pasannena,
yadaññamanusāsati;
Na tena hoti saṁyutto,
yānukampā anuddayā”ti.

[¶12] SN 10.3 · With Spiky

> Pali: SN 10.3 · Sūcilomasutta

[¶13] At one time the Buddha was staying near Gayā on the cut-stone ledge in the haunt of Spiky the native spirit.

> Pali: Ekaṁ samayaṁ bhagavā gayāyaṁ viharati ṭaṅkitamañce sūcilomassa yakkhassa bhavane.

[¶14] Now at that time the native spirits Shaggy and Spiky were passing by not far from the Buddha.

> Pali: Tena kho pana samayena kharo ca yakkho sūcilomo ca yakkho bhagavato avidūre atikkamanti.

[¶15] So Shaggy said to Spiky, “That’s an ascetic.”

> Pali: Atha kho kharo yakkho sūcilomaṁ yakkhaṁ etadavoca: “eso samaṇo”ti.

[¶16] “That’s no ascetic, he’s a faker! I’ll soon find out whether he’s an ascetic or a faker.”

> Pali: “Neso samaṇo, samaṇako eso. Yāva jānāmi yadi vā so samaṇo yadi vā pana so samaṇako”ti.

[¶17] Then Spiky went up to the Buddha and leaned up against his body, but the Buddha pulled away.

> Pali: Atha kho sūcilomo yakkho yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavato kāyaṁ upanāmesi. Atha kho bhagavā kāyaṁ apanāmesi.

[¶18] Then Spiky said to the Buddha, “Are you afraid, ascetic?”

> Pali: Atha kho sūcilomo yakkho bhagavantaṁ etadavoca: “bhāyasi maṁ, samaṇā”ti?

[¶19] “No, respectable sir, I’m not afraid. But your touch is nasty.”

> Pali: “Na khvāhaṁ taṁ, āvuso, bhāyāmi; api ca te samphasso pāpako”ti.

[¶20] “I will ask you a question, ascetic. If you don’t answer me, I’ll drive you insane, or explode your heart, or grab you by the feet and throw you to the far shore of the Ganges!”

> Pali: “Pañhaṁ taṁ, samaṇa, pucchissāmi. Sace me na byākarissasi, cittaṁ vā te khipissāmi, hadayaṁ vā te phālessāmi, pādesu vā gahetvā pāragaṅgāya khipissāmī”ti.

[¶21] “I don’t see anyone in this world with its gods, Māras, and divinities, this population with its ascetics and brahmins, its gods and humans who could do that to me. But anyway, ask what you wish.”

> Pali: “Na khvāhaṁ taṁ, āvuso, passāmi sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya, yo me cittaṁ vā khipeyya hadayaṁ vā phāleyya pādesu vā gahetvā pāragaṅgāya khipeyya; api ca tvaṁ, āvuso, puccha yadā kaṅkhasī”ti. (…)

[¶22] “Where do greed and hate come from?
From where spring discontent, desire, and terror?
Where do the mind’s thoughts originate,
like a crow let loose by boys.”

> Pali: “Rāgo ca doso ca kutonidānā,
Aratī ratī lomahaṁso kutojā;
Kuto samuṭṭhāya manovitakkā,
Kumārakā dhaṅkamivossajantī”ti.

[¶23] “Greed and hate come from here;
from here spring discontent, desire, and terror;
here’s where the mind’s thoughts originate,
like a crow let loose by boys.

> Pali: “Rāgo ca doso ca itonidānā,
Aratī ratī lomahaṁso itojā;
Ito samuṭṭhāya manovitakkā,
Kumārakā dhaṅkamivossajanti.

[¶24] Born of affection, originating in oneself,
like prop roots sprouting from a banyan;
the many kinds of attachment to sensual pleasures
are like camel’s foot creeper <j>creeping through the woods.

> Pali: Snehajā attasambhūtā,
nigrodhasseva khandhajā;
Puthū visattā kāmesu,
māluvāva vitatā vane.

[¶25] Those who understand where they come from
dispel them—listen up, spirit!
They cross this flood so hard to cross,
not crossed before, so as to not be reborn.”

> Pali: Ye naṁ pajānanti yatonidānaṁ,
Te naṁ vinodenti suṇohi yakkha;
Te duttaraṁ oghamimaṁ taranti,
Atiṇṇapubbaṁ apunabbhavāyā”ti.

[¶26] SN 10.4 · With Maṇibhadda

> Pali: SN 10.4 · Maṇibhaddasutta

[¶27] At one time the Buddha was staying in the land of the Magadhans at the Maṇimālika Shrine, the haunt of the native spirit Maṇibhadda.

> Pali: Ekaṁ samayaṁ bhagavā magadhesu viharati maṇimālike cetiye maṇibhaddassa yakkhassa bhavane.

[¶28] Then the native spirit Maṇibhadda went up to the Buddha, and spoke this verse in the Buddha’s presence:

> Pali: Atha kho maṇibhaddo yakkho yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavato santike imaṁ gāthaṁ abhāsi:

[¶29] “It’s always auspicious for the mindful;
the mindful prosper in happiness.
Each new day is better for the mindful,
and they are freed from enmity.”

> Pali: “Satīmato sadā bhaddaṁ,
satimā sukhamedhati;
Satīmato suve seyyo,
verā ca parimuccatī”ti.

[¶30] “It’s always auspicious for the mindful;
the mindful prosper in happiness.
Each new day is better for the mindful,
but they’re not freed from enmity.

> Pali: “Satīmato sadā bhaddaṁ,
satimā sukhamedhati;
Satīmato suve seyyo,
verā na parimuccati.

[¶31] But someone whose mind delights in harmlessness,
all day and all night,
with love for all living creatures—
they have no enmity for anyone.”

> Pali: Yassa sabbamahorattaṁ,
ahiṁsāya rato mano;
Mettaṁso sabbabhūtesu,
veraṁ tassa na kenacī”ti.

[¶32] SN 10.5 · With Sānu

> Pali: SN 10.5 · Sānusutta

[¶33] At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.

> Pali: Ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme.

[¶34] Now at that time a certain lay woman had a son named Sānu who had been seized by a native spirit. And as that lay woman wept, on that occasion she recited these verses:

> Pali: Tena kho pana samayena aññatarissā upāsikāya sānu nāma putto yakkhena gahito hoti. Atha kho sā upāsikā paridevamānā tāyaṁ velāyaṁ imā gāthāyo abhāsi:

[¶35] “I have heard this from the perfected ones.
The native spirits will not mess with anyone
who leads the spiritual life
by observing the sabbath

> Pali: “Cātuddasiṁ pañcadasiṁ,
yā ca pakkhassa aṭṭhamī;
Pāṭihāriyapakkhañca,
aṭṭhaṅgasusamāgataṁ.

[¶36] complete in all eight factors
on the fourteenth and the fifteenth days,
and the eighth day of the fortnight,
as well as on the fortnight of special displays.
But now today I see
native spirits messing with Sānu.”

> Pali: Uposathaṁ upavasanti,
brahmacariyaṁ caranti ye;
Na tehi yakkhā kīḷanti,
iti me arahataṁ sutaṁ;
Sā dāni ajja passāmi,
yakkhā kīḷanti sānunā”ti.

[¶37] “What you heard from the perfected ones is right.
The native spirits will not mess with anyone
who leads the spiritual life
by observing the sabbath

> Pali: “Cātuddasiṁ pañcadasiṁ,
yā ca pakkhassa aṭṭhamī;
Pāṭihāriyapakkhañca,
aṭṭhaṅgasusamāgataṁ;

[¶38] complete in all eight factors
on the fourteenth and the fifteenth days,
and the eighth day of the fortnight,
as well as on the fortnight of special displays.

> Pali: Uposathaṁ upavasanti,
brahmacariyaṁ caranti ye.
Na tehi yakkhā kīḷanti,
sāhu te arahataṁ sutaṁ;

[¶39] When Sānu regains consciousness tell him
this saying of the native spirits:
Don’t do bad deeds
either openly or in secret.

> Pali: Sānuṁ pabuddhaṁ vajjāsi,
yakkhānaṁ vacanaṁ idaṁ;
Mākāsi pāpakaṁ kammaṁ,
āvi vā yadi vā raho.

[¶40] If you should do a bad deed,
or you’re doing one now,
you won’t be freed from suffering,
though you fly away and flee.”

> Pali: Sace ca pāpakaṁ kammaṁ,
karissasi karosi vā;
Na te dukkhā pamutyatthi,
uppaccāpi palāyato”ti.

[¶41] “Mum, they cry for the dead,
or for one who’s alive but missing.
I’m alive and you can see me,
so mum, why do you weep for me?”

> Pali: “Mataṁ vā amma rodanti,
yo vā jīvaṁ na dissati;
Jīvantaṁ amma passantī,
kasmā maṁ amma rodasī”ti.

[¶42] “Son, they cry for the dead,
or for one who’s alive but missing.
But someone who has given up sensual pleasures
only to come back here again:
they cry for them as well,
for though still alive they’re really dead.

> Pali: “Mataṁ vā putta rodanti,
yo vā jīvaṁ na dissati;
Yo ca kāme cajitvāna,
punarāgacchate idha;
Taṁ vāpi putta rodanti,
puna jīvaṁ mato hi so.

[¶43] My dear, you’ve been rescued from hot coals,
and you want to plunge right back in them!
My dear, you’ve been rescued from the abyss,
and you want to plunge right back there!

> Pali: Kukkuḷā ubbhato tāta,
kukkuḷaṁ patitumicchasi;
Narakā ubbhato tāta,
narakaṁ patitumicchasi.

[¶44] Hurry up, good luck to you!
To whom should we complain?
A valuable saved from a fire,
you want to burn again!”

> Pali: Abhidhāvatha bhaddante,
kassa ujjhāpayāmase;
Ādittā nīhataṁ bhaṇḍaṁ,
puna ḍayhitumicchasī”ti.

[¶45] SN 10.6 · With Piyaṅkara

> Pali: SN 10.6 · Piyaṅkarasutta

[¶46] At one time Venerable Sāriputta was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.

> Pali: Ekaṁ samayaṁ āyasmā anuruddho sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme.

[¶47] Now at that time Venerable Anuruddha rose at the crack of dawn and recited passages of the teaching. Then the native spirit Piyaṅkara’s Mother soothed her little child, saying:

> Pali: Tena kho pana samayena āyasmā anuruddho rattiyā paccūsasamayaṁ paccuṭṭhāya dhammapadāni bhāsati. Atha kho piyaṅkaramātā yakkhinī puttakaṁ evaṁ tosesi:

[¶48] “Don’t make a sound, Piyaṅkara!
A mendicant recites passages of the teaching.
When we understand a passage,
we can practice for our welfare.

> Pali: “Mā saddaṁ kari piyaṅkara,
Bhikkhu dhammapadāni bhāsati;
Api ca dhammapadaṁ vijāniya,
Paṭipajjema hitāya no siyā.

[¶49] Let us restrain ourselves from harming living creatures,
and speak no lying words.
We should train ourselves well in ethics,
and hopefully we’ll be freed from the goblin realm.”

> Pali: Pāṇesu ca saṁyamāmase,
Sampajānamusā na bhaṇāmase;
Sikkhema susīlyamattano,
Api muccema pisācayoniyā”ti.

[¶50] SN 10.7 · With Punabbasu

> Pali: SN 10.7 · Punabbasusutta

[¶51] At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.

> Pali: Ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme.

[¶52] Now at that time the Buddha was educating, encouraging, firing up, and inspiring the mendicants with a Dhamma talk about extinguishment. And those mendicants were paying attention, applying the mind, concentrating wholeheartedly, and actively listening.

> Pali: Tena kho pana samayena bhagavā bhikkhū nibbānapaṭisaṁyuttāya dhammiyā kathāya sandasseti samādapeti samuttejeti sampahaṁseti. Te ca bhikkhū aṭṭhiṁ katvā manasi katvā sabbacetasā samannāharitvā ohitasotā dhammaṁ suṇanti.

[¶53] Then the native spirit Punabbasu’s Mother soothed her little children, saying:

> Pali: Atha kho punabbasumātā yakkhinī puttake evaṁ tosesi:

[¶54] “Hush, little Uttarā!
Hush, Punabbasu!
For I want to listen to the teaching
of the Teacher, the supreme Buddha.

> Pali: “Tuṇhī uttarike hohi,
tuṇhī hohi punabbasu;
Yāvāhaṁ buddhaseṭṭhassa,
dhammaṁ sossāmi satthuno.

[¶55] Extinguishment, the Blessed One said,
is the release from all ties.
I have a lasting love
for this teaching.

> Pali: Nibbānaṁ bhagavā āha,
sabbaganthappamocanaṁ;
Ativelā ca me hoti,
asmiṁ dhamme piyāyanā.

[¶56] In this world, your own child is dear;
in this world, your own husband is dear;
but even greater than that is my love
for this teaching’s quest.

> Pali: Piyo loke sako putto,
piyo loke sako pati;
Tato piyatarā mayhaṁ,
assa dhammassa magganā.

[¶57] For neither son nor husband,
dear as they are, can free you from suffering;
as listening to the true teaching
frees living creatures from suffering.

> Pali: Na hi putto pati vāpi,
piyo dukkhā pamocaye;
Yathā saddhammassavanaṁ,
dukkhā moceti pāṇinaṁ.

[¶58] In this world mired in suffering,
fettered by old age and death,
I want to listen to the teaching
through which the Buddha awakened,
which frees you from old age and death.
So hush, Punabbasu!”

> Pali: Loke dukkhaparetasmiṁ,
Jarāmaraṇasaṁyute;
Jarāmaraṇamokkhāya,
Yaṁ dhammaṁ abhisambudhaṁ;
Taṁ dhammaṁ sotumicchāmi,
Tuṇhī hohi punabbasū”ti.

[¶59] “Mom, I’m not speaking,
and Uttarā is silent, too.
Focus just on the teaching,
for it’s nice to listen to the true teaching.
And it’s because we haven’t understood the teaching
that we live in suffering, Mom.

> Pali: “Ammā na byāharissāmi,
tuṇhībhūtāyamuttarā;
Dhammameva nisāmehi,
saddhammassavanaṁ sukhaṁ;
Saddhammassa anaññāya,
ammā dukkhaṁ carāmase.

[¶60] He is a beacon for those who are lost
among gods and humans.
The Buddha, bearing his final body,
the Clear-eyed One teaches Dhamma.”

> Pali: Esa devamanussānaṁ,
sammūḷhānaṁ pabhaṅkaro;
Buddho antimasārīro,
dhammaṁ deseti cakkhumā”ti.

[¶61] “It’s good that my child’s so astute,
this child I bore and suckled!
My child loves the pure teaching
of the supreme Buddha.

> Pali: “Sādhu kho paṇḍito nāma,
putto jāto uresayo;
Putto me buddhaseṭṭhassa,
dhammaṁ suddhaṁ piyāyati.

[¶62] Punabbasu, may you be happy!
Today, I rise.
Hear me too, Uttarā:
I have seen the noble truths!”

> Pali: Punabbasu sukhī hohi,
ajjāhamhi samuggatā;
Diṭṭhāni ariyasaccāni,
uttarāpi suṇātu me”ti.

[¶63] SN 10.8 · With Sudatta

> Pali: SN 10.8 · Sudattasutta

[¶64] At one time the Buddha was staying near Rājagaha in the Cool Grove.

> Pali: Ekaṁ samayaṁ bhagavā rājagahe viharati sītavane.

[¶65] Now at that time the householder Anāthapiṇḍika had arrived at Rājagaha on some business. He heard a rumor that a Buddha had arisen in the world.

> Pali: Tena kho pana samayena anāthapiṇḍiko gahapati rājagahaṁ anuppatto hoti kenacideva karaṇīyena. Assosi kho anāthapiṇḍiko gahapati: “buddho kira loke uppanno”ti.

[¶66] Right away he wanted to go and see the Buddha, but he thought, “It’s too late to go and see the Buddha today. I’ll go and see him tomorrow.” He went to bed thinking of the Buddha.

> Pali: Tāvadeva ca pana bhagavantaṁ dassanāya upasaṅkamitukāmo hoti. Athassa anāthapiṇḍikassa gahapatissa etadahosi: “akālo kho ajja bhagavantaṁ dassanāya upasaṅkamituṁ. Sve dānāhaṁ kālena bhagavantaṁ dassanāya gamissāmī”ti buddhagatāya satiyā nipajji.

[¶67] During the night he got up three times thinking it was sunup. Then he approached the Sivaka Gate, and non-human beings opened it for him.

> Pali: Rattiyā sudaṁ tikkhattuṁ vuṭṭhāsi pabhātanti maññamāno. Atha kho anāthapiṇḍiko gahapati yena sivathikadvāraṁ tenupasaṅkami. Amanussā dvāraṁ vivariṁsu.

[¶68] But as he was leaving the city, light vanished and darkness appeared to him. He felt fear, terror, and goosebumps, and wanted to turn back.

> Pali: Atha kho anāthapiṇḍikassa gahapatissa nagaramhā nikkhamantassa āloko antaradhāyi, andhakāro pāturahosi, bhayaṁ chambhitattaṁ lomahaṁso udapādi, tatova puna nivattitukāmo ahosi.

[¶69] Then the invisible spirit Sivaka called out:

> Pali: Atha kho sivako yakkho antarahito saddamanussāvesi:

[¶70] “A hundred elephants, a hundred horses,
a hundred mule-drawn chariots,
a hundred thousand maidens
bedecked with jeweled earrings:
these are not worth a sixteenth part
of a single forward stride!

> Pali: “Sataṁ hatthī sataṁ assā,
Sataṁ assatarīrathā;
Sataṁ kaññāsahassāni,
Āmukkamaṇikuṇḍalā;
Ekassa padavītihārassa,
Kalaṁ nāgghanti soḷasiṁ.

[¶71] Forward, householder!
Forward, householder!
Going forward is better for you,
not turning back!”

> Pali: Abhikkama gahapati,
abhikkama gahapati;
Abhikkamanaṁ te seyyo,
no paṭikkamanan”ti.

[¶72] Then darkness vanished and light appeared to Anāthapiṇḍika. His fear, terror, and goosebumps settled down.

> Pali: Atha kho anāthapiṇḍikassa gahapatissa andhakāro antaradhāyi, āloko pāturahosi, yaṁ ahosi bhayaṁ chambhitattaṁ lomahaṁso, so paṭippassambhi.

[¶73] But for a second time, light vanished and darkness appeared to him. …

> Pali: Dutiyampi kho anāthapiṇḍikassa gahapatissa āloko antaradhāyi, andhakāro pāturahosi, bhayaṁ chambhitattaṁ lomahaṁso udapādi, tatova puna nivattitukāmo ahosi.

[¶74] For a second time the invisible spirit Sivaka called out …

> Pali: Dutiyampi kho sivako yakkho antarahito saddamanussāvesi:

[¶75] > Pali: “Sataṁ hatthī sataṁ assā,
…pe…
Kalaṁ nāgghanti soḷasiṁ.

[¶76] “… Going forward is better for you,
not turning back!”

> Pali: Abhikkama gahapati,
abhikkama gahapati;
Abhikkamanaṁ te seyyo,
no paṭikkamanan”ti.

[¶77] Then darkness vanished and light appeared to Anāthapiṇḍika. His fear, terror, and goosebumps settled down.

> Pali: Atha kho anāthapiṇḍikassa gahapatissa andhakāro antaradhāyi, āloko pāturahosi, yaṁ ahosi bhayaṁ chambhitattaṁ lomahaṁso, so paṭippassambhi.

[¶78] But for a third time, light vanished and darkness appeared to him. …

> Pali: Tatiyampi kho anāthapiṇḍikassa gahapatissa āloko antaradhāyi, andhakāro pāturahosi, bhayaṁ chambhitattaṁ lomahaṁso udapādi, tatova puna nivattitukāmo ahosi.

[¶79] For a third time the invisible spirit Sivaka called out …

> Pali: Tatiyampi kho sivako yakkho antarahito saddamanussāvesi:

[¶80] > Pali: “Sataṁ hatthī sataṁ assā,
…pe…
Kalaṁ nāgghanti soḷasiṁ.

[¶81] “… Going forward is better for you,
not turning back!”

> Pali: Abhikkama gahapati,
abhikkama gahapati;
Abhikkamanaṁ te seyyo,
no paṭikkamanan”ti.

[¶82] Then darkness vanished and light appeared to Anāthapiṇḍika. His fear, terror, and goosebumps settled down. Then the householder Anāthapiṇḍika went to the Cool Grove and approached the Buddha.

> Pali: Atha kho anāthapiṇḍikassa gahapatissa andhakāro antaradhāyi, āloko pāturahosi, yaṁ ahosi bhayaṁ chambhitattaṁ lomahaṁso, so paṭippassambhi. Atha kho anāthapiṇḍiko gahapati yena sītavanaṁ yena bhagavā tenupasaṅkami.

[¶83] Now at that time the Buddha had risen at the crack of dawn and was walking mindfully in the open. He saw Anāthapiṇḍika coming off in the distance. So he stepped down from the walking path, sat down on the seat spread out, and said to Anāthapiṇḍika, “Come, Sudatta.”

> Pali: Tena kho pana samayena bhagavā rattiyā paccūsasamayaṁ paccuṭṭhāya abbhokāse caṅkamati. Addasā kho bhagavā anāthapiṇḍikaṁ gahapatiṁ dūratova āgacchantaṁ. Disvāna caṅkamā orohitvā paññatte āsane nisīdi. Nisajja kho bhagavā anāthapiṇḍikaṁ gahapatiṁ etadavoca: “ehi, sudattā”ti.

[¶84] Then Anāthapiṇḍika thought, “The Buddha calls me by name!” Smiling and elated, he bowed with his head to the Buddha’s feet and said to him, “Sir, I trust the Buddha slept well?”

> Pali: Atha kho anāthapiṇḍiko gahapati, nāmena maṁ bhagavā ālapatīti, haṭṭho udaggo tattheva bhagavato pādesu sirasā nipatitvā bhagavantaṁ etadavoca: “kacci, bhante, bhagavā sukhamasayitthā”ti?

[¶85] “A brahmin who is fully quenched
always sleeps at ease.
Sensual pleasures slip off them,
they’re cooled, free of attachments.

> Pali: “Sabbadā ve sukhaṁ seti,
brāhmaṇo parinibbuto;
Yo na limpati kāmesu,
sītibhūto nirūpadhi.

[¶86] Since they’ve cut off all clinging,
and removed the stress from the heart,
the peaceful sleep at ease,
having found peace of mind.”

> Pali: Sabbā āsattiyo chetvā,
vineyya hadaye daraṁ;
Upasanto sukhaṁ seti,
santiṁ pappuyya cetasā”ti.

[¶87] SN 10.9 · With the Nun Sukkā (1st)

> Pali: SN 10.9 · Paṭhamasukkāsutta

[¶88] At one time the Buddha was staying near Rājagaha in the Bamboo Grove, the squirrels’ feeding ground.

> Pali: Ekaṁ samayaṁ bhagavā rājagahe viharati veḷuvane kalandakanivāpe.

[¶89] Now, at that time the nun Sukkā was teaching Dhamma, surrounded by a large assembly. Then a native spirit was so devoted to Sukkā that he went from street to street and from square to square, and on that occasion recited these verses:

> Pali: Tena kho pana samayena sukkā bhikkhunī mahatiyā parisāya parivutā dhammaṁ deseti. Atha kho sukkāya bhikkhuniyā abhippasanno yakkho rājagahe rathikāya rathikaṁ siṅghāṭakena siṅghāṭakaṁ upasaṅkamitvā tāyaṁ velāyaṁ imā gāthāyo abhāsi:

[¶90] “What’s up with these people in Rājagaha?
They sleep like they’ve been drinking mead!
They don’t attend on Sukkā
as she’s teaching the state free of death.

> Pali: “Kiṁ me katā rājagahe manussā,
Madhupītāva seyare;
Ye sukkaṁ na payirupāsanti,
Desentiṁ amataṁ padaṁ.

[¶91] But the wise—
it’s as if they drink it up,
so irresistible, delectable, and nutritious,
like travelers enjoying a cool cloud.”

> Pali: Tañca pana appaṭivānīyaṁ,
Asecanakamojavaṁ;
Pivanti maññe sappaññā,
Valāhakamiva panthagū”ti.

[¶92] SN 10.10 · With the Nun Sukkā (2nd)

> Pali: SN 10.10 · Dutiyasukkāsutta

[¶93] At one time the Buddha was staying near Rājagaha in the Bamboo Grove, the squirrels’ feeding ground.

> Pali: Ekaṁ samayaṁ bhagavā rājagahe viharati veḷuvane kalandakanivāpe.

[¶94] Now at that time a certain lay follower gave food to the nun Sukkā. Then a native spirit was so devoted to Sukkā that he went from street to street and from square to square, and on that occasion recited these verses:

> Pali: Tena kho pana samayena aññataro upāsako sukkāya bhikkhuniyā bhojanaṁ adāsi. Atha kho sukkāya bhikkhuniyā abhippasanno yakkho rājagahe rathikāya rathikaṁ siṅghāṭakena siṅghāṭakaṁ upasaṅkamitvā tāyaṁ velāyaṁ imaṁ gāthaṁ abhāsi:

[¶95] “O! He has made so much merit!
That lay follower is so very wise.
He just gave food to Sukkā,
who is released from all ties.”

> Pali: “Puññaṁ vata pasavi bahuṁ,
Sappañño vatāyaṁ upāsako;
Yo sukkāya adāsi bhojanaṁ,
Sabbaganthehi vippamuttiyā”ti.

[¶96] SN 10.11 · With the Nun Cīrā

> Pali: SN 10.11 · Cīrāsutta

[¶97] So I have heard. At one time the Buddha was staying near Rājagaha in the Bamboo Grove, the squirrels’ feeding ground.

> Pali: Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā rājagahe viharati veḷuvane kalandakanivāpe.

[¶98] Now at that time a certain lay follower gave a robe to the nun Cīrā. Then a native spirit was so devoted to Cīrā that he went from street to street and from square to square, and on that occasion recited these verses:

> Pali: Tena kho pana samayena aññataro upāsako cīrāya bhikkhuniyā cīvaraṁ adāsi. Atha kho cīrāya bhikkhuniyā abhippasanno yakkho rājagahe rathikāya rathikaṁ siṅghāṭakena siṅghāṭakaṁ upasaṅkamitvā tāyaṁ velāyaṁ imaṁ gāthaṁ abhāsi:

[¶99] “O! He has made so much merit!
That lay-follower is so very wise.
He gave a robe to Cīrā,
who is released from all yokes.”

> Pali: “Puññaṁ vata pasavi bahuṁ,
Sappañño vatāyaṁ upāsako;
Yo cīrāya adāsi cīvaraṁ,
Sabbayogehi vippamuttiyā”ti.

[¶100] SN 10.12 · With Āḷavaka

> Pali: SN 10.12 · Āḷavakasutta

[¶101] So I have heard. At one time the Buddha was staying near Āḷavī in the haunt of the native spirit Āḷavaka.

> Pali: Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā āḷaviyaṁ viharati āḷavakassa yakkhassa bhavane.

[¶102] Then the native spirit Āḷavaka went up to the Buddha, and said to him: “Get out, ascetic!”

> Pali: Atha kho āḷavako yakkho yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ etadavoca: “nikkhama, samaṇā”ti.

[¶103] Saying, “All right, respectable sir,” the Buddha went out.

> Pali: “Sādhāvuso”ti bhagavā nikkhami.

[¶104] “Get in, ascetic!”

> Pali: “Pavisa, samaṇā”ti.

[¶105] Saying, “All right, respectable sir,” the Buddha went in.

> Pali: “Sādhāvuso”ti bhagavā pāvisi.

[¶106] And for a second time the native spirit Āḷavaka said to the Buddha, “Get out, ascetic!”

> Pali: Dutiyampi kho āḷavako yakkho bhagavantaṁ etadavoca: “nikkhama, samaṇā”ti.

[¶107] Saying, “All right, respectable sir,” the Buddha went out.

> Pali: “Sādhāvuso”ti bhagavā nikkhami.

[¶108] “Get in, ascetic!”

> Pali: “Pavisa, samaṇā”ti.

[¶109] Saying, “All right, respectable sir,” the Buddha went in.

> Pali: “Sādhāvuso”ti bhagavā pāvisi.

[¶110] And for a third time the native spirit Āḷavaka said to the Buddha, “Get out, ascetic!”

> Pali: Tatiyampi kho āḷavako yakkho bhagavantaṁ etadavoca: “nikkhama, samaṇā”ti.

[¶111] Saying, “All right, respectable sir,” the Buddha went out.

> Pali: “Sādhāvuso”ti bhagavā nikkhami.

[¶112] “Get in, ascetic!”

> Pali: “Pavisa, samaṇā”ti.

[¶113] Saying, “All right, respectable sir,” the Buddha went in.

> Pali: “Sādhāvuso”ti bhagavā pāvisi.

[¶114] And for a fourth time the native spirit Āḷavaka said to the Buddha,

> Pali: Catutthampi kho āḷavako yakkho bhagavantaṁ etadavoca:

[¶115] “Get out, ascetic!”

> Pali: “nikkhama, samaṇā”ti.

[¶116] “No, respectable sir, I won’t get out. Do what you must.”

> Pali: “Na khvāhaṁ taṁ, āvuso, nikkhamissāmi. Yaṁ te karaṇīyaṁ taṁ karohī”ti.

[¶117] “I will ask you a question, ascetic. If you don’t answer me, I’ll drive you insane, or explode your heart, or grab you by the feet and throw you to the far shore of the Ganges!”

> Pali: “Pañhaṁ taṁ, samaṇa, pucchissāmi. Sace me na byākarissasi, cittaṁ vā te khipissāmi, hadayaṁ vā te phālessāmi, pādesu vā gahetvā pāragaṅgāya khipissāmī”ti.

[¶118] “I don’t see anyone in this world with its gods, Māras, and divinities, this population with its ascetics and brahmins, its gods and humans who could do that to me. But anyway, ask what you wish.”

> Pali: “Na khvāhaṁ taṁ, āvuso, passāmi sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya, yo me cittaṁ vā khipeyya hadayaṁ vā phāleyya, pādesu vā gahetvā pāragaṅgāya khipeyya. Api ca tvaṁ, āvuso, puccha yadā kaṅkhasī”ti (…).

[¶119] “What’s a person’s best wealth?
What brings happiness when practiced well?
What’s the sweetest taste of all?
The one they say has the best life: how do they live?”

> Pali: “Kiṁsūdha vittaṁ purisassa seṭṭhaṁ,
Kiṁsu suciṇṇaṁ sukhamāvahāti;
Kiṁsu have sādutaraṁ rasānaṁ,
Kathaṁjīviṁ jīvitamāhu seṭṭhan”ti.

[¶120] “Faith here is a person’s best wealth.
The teaching brings happiness when practiced well.
Truth is the sweetest taste of all.
The one they say has the best life lives by wisdom.”

> Pali: “Saddhīdha vittaṁ purisassa seṭṭhaṁ,
Dhammo suciṇṇo sukhamāvahāti;
Saccaṁ have sādutaraṁ rasānaṁ,
Paññājīviṁ jīvitamāhu seṭṭhan”ti.

[¶121] “How do you cross the flood?
How do you cross the deluge?
How do you get over suffering?
How do you get purified?”

> Pali: “Kathaṁsu tarati oghaṁ,
kathaṁsu tarati aṇṇavaṁ;
Kathaṁsu dukkhamacceti,
kathaṁsu parisujjhatī”ti.

[¶122] “By faith you cross the flood,
and by diligence the deluge.
By energy you get past suffering,
and you’re purified by wisdom.”

> Pali: “Saddhāya tarati oghaṁ,
appamādena aṇṇavaṁ;
Vīriyena dukkhamacceti,
paññāya parisujjhatī”ti.

[¶123] “How do you get wisdom?
How do you earn wealth?
How do you get a good reputation?
How do you hold on to friends?
How do the departed not grieve
when passing from this world to the next?”

> Pali: “Kathaṁsu labhate paññaṁ,
kathaṁsu vindate dhanaṁ;
Kathaṁsu kittiṁ pappoti,
kathaṁ mittāni ganthati;
Asmā lokā paraṁ lokaṁ,
kathaṁ pecca na socatī”ti.

[¶124] “One who is diligent and discerning
gains wisdom by wanting to learn,
having faith in the perfected ones,
and the teaching for becoming extinguished.

> Pali: “Saddahāno arahataṁ,
dhammaṁ nibbānapattiyā;
Sussūsaṁ labhate paññaṁ,
appamatto vicakkhaṇo.

[¶125] Being responsible, acting appropriately,
and working hard you earn wealth.
Truthfulness wins you a good reputation.
You hold on to friends by giving.
That’s how the departed do not grieve
when passing from this world to the next.

> Pali: Patirūpakārī dhuravā,
uṭṭhātā vindate dhanaṁ;
Saccena kittiṁ pappoti,
dadaṁ mittāni ganthati;
Asmā lokā paraṁ lokaṁ,
evaṁ pecca na socati.

[¶126] A faithful householder of discernment
who possesses these four qualities
does not grieve after passing away:
truth, principle, steadfastness, and generosity.

> Pali: Yassete caturo dhammā,
saddhassa gharamesino;
Saccaṁ dhammo dhiti cāgo,
sa ve pecca na socati.

[¶127] Go ahead, ask others as well,
there are many ascetics and brahmins.
See whether anything better is found
than truth, principle, generosity, and patience.”

> Pali: Iṅgha aññepi pucchassu,
puthū samaṇabrāhmaṇe;
Yadi saccā dhammā cāgā,
khantyā bhiyyodha vijjatī”ti.

[¶128] “Why now would I question
the many ascetics and brahmins?
Today I understand
what’s good for lives to come.

> Pali: “Kathaṁ nu dāni puccheyyaṁ,
puthū samaṇabrāhmaṇe;
Yohaṁ ajja pajānāmi,
yo attho samparāyiko.

[¶129] It was truly for my benefit
that the Buddha came to stay at Āḷavī.
Today I understand
where a gift is very fruitful.

> Pali: Atthāya vata me buddho,
vāsāyāḷavimāgamā;
Yohaṁ ajja pajānāmi,
yattha dinnaṁ mahapphalaṁ.

[¶130] I myself will journey
village to village, town to town,
paying homage to the Buddha,
and the clear rightness of the teaching!”

> Pali: So ahaṁ vicarissāmi,
Gāmā gāmaṁ purā puraṁ;
Namassamāno sambuddhaṁ,
Dhammassa ca sudhammatan”ti.

[¶131] > Pali: Indakavaggo paṭhamo.

[¶132] > Pali: Tassuddānaṁ

[¶133] > Pali: Indako sakka sūci ca,
Maṇibhaddo ca sānu ca;
Piyaṅkara punabbasu sudatto ca,
Dve sukkā cīraāḷavīti dvādasa.

[¶134] The Linked Discourses with Native Spirits are complete.

> Pali: Yakkhasaṁyuttaṁ samattaṁ.

## 29. Chapter One · SN 11.1–11.10

Source: https://scriptura.si/works/pali-samyutta-nikaya-1/29/ · cite a paragraph as https://scriptura.si/works/pali-samyutta-nikaya-1/29/#p-N

[¶0] SN 11.1 · With Suvīra

> Pali: SN 11.1 · Suvīrasutta

[¶1] So I have heard. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. There the Buddha addressed the mendicants, “Mendicants!”

> Pali: Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. Tatra kho bhagavā bhikkhū āmantesi: “bhikkhavo”ti.

[¶2] “Venerable sir,” they replied. The Buddha said this:

> Pali: “Bhadante”ti te bhikkhū bhagavato paccassosuṁ. Bhagavā etadavoca:

[¶3] “Once upon a time, mendicants, the titans marched against the gods.

> Pali: “Bhūtapubbaṁ, bhikkhave, asurā deve abhiyaṁsu.

[¶4] Then Sakka, lord of gods, addressed the godling Suvīra, ‘Dear Suvīra, the titans march against the gods! Go, and march against the titans!’

> Pali: Atha kho, bhikkhave, sakko devānamindo suvīraṁ devaputtaṁ āmantesi: ‘ete, tāta suvīra, asurā deve abhiyanti. Gaccha, tāta suvīra, asure paccuyyāhī’ti.

[¶5] ‘Yes, lord,’ replied Suvīra. But he fell into negligence.

> Pali: ‘Evaṁ, bhaddantavā’ti kho, bhikkhave, suvīro devaputto sakkassa devānamindassa paṭissutvā pamādaṁ āpādesi.

[¶6] For a second time Sakka addressed Suvīra, ‘Dear Suvīra, the titans march against the gods! Go, and march against the titans!’

> Pali: Dutiyampi kho, bhikkhave, sakko devānamindo suvīraṁ devaputtaṁ āmantesi: ‘ete, tāta suvīra, asurā deve abhiyanti. Gaccha, tāta suvīra, asure paccuyyāhī’ti.

[¶7] ‘Yes, lord,’ replied Suvīra. But for a second time he fell into negligence.

> Pali: ‘Evaṁ, bhaddantavā’ti kho, bhikkhave, suvīro devaputto sakkassa devānamindassa paṭissutvā dutiyampi pamādaṁ āpādesi.

[¶8] For a third time Sakka addressed Suvīra, ‘Dear Suvīra, the titans march against the gods! Go, and march against the titans!’

> Pali: Tatiyampi kho, bhikkhave, sakko devānamindo suvīraṁ devaputtaṁ āmantesi: ‘ete, tāta suvīra, asurā deve abhiyanti. Gaccha, tāta suvīra, asure paccuyyāhī’ti.

[¶9] ‘Yes, lord,’ replied Suvīra. But for a third time he fell into negligence.

> Pali: ‘Evaṁ, bhaddantavā’ti kho, bhikkhave, suvīro devaputto sakkassa devānamindassa paṭissutvā tatiyampi pamādaṁ āpādesi.

[¶10] Then Sakka addressed the godling Suvīra in verse:

> Pali: Atha kho, bhikkhave, sakko devānamindo suvīraṁ devaputtaṁ gāthāya ajjhabhāsi:

[¶11] ‘Suvīra, go to that place
where you can achieve happiness
without working for it or trying hard—
and take me with you!’

> Pali: ‘Anuṭṭhahaṁ avāyāmaṁ,
sukhaṁ yatrādhigacchati;
Suvīra tattha gacchāhi,
mañca tattheva pāpayā’ti.

[¶12] ‘That a lazy man who does no work,
and doesn’t do his duty,
can fulfill all his desires:
Sakka, render me this boon!’

> Pali: ‘Alasvassa anuṭṭhātā,
na ca kiccāni kāraye;
Sabbakāmasamiddhassa,
taṁ me sakka varaṁ disā’ti.

[¶13] ‘Suvīra, go to that place
where a lazy man who does no work
prospers in unending happiness—
and take me with you!’

> Pali: ‘Yatthālaso anuṭṭhātā,
accantaṁ sukhamedhati;
Suvīra tattha gacchāhi,
mañca tattheva pāpayā’ti.

[¶14] ‘O Sakka, first among gods,
that we might find the happiness
that’s sorrowless, unstressed:
Sakka, render me this boon!’

> Pali: ‘Akammunā devaseṭṭha,
sakka vindemu yaṁ sukhaṁ;
Asokaṁ anupāyāsaṁ,
taṁ me sakka varaṁ disā’ti.

[¶15] ‘If there exists anywhere a place
where one can live happily without working,
that surely would be extinguishment’s path!
Go there, Suvīra,
and take me with you!’

> Pali: ‘Sace atthi akammena,
koci kvaci na jīvati;
Nibbānassa hi so maggo,
suvīra tattha gacchāhi;
Mañca tattheva pāpayā’ti.

[¶16] Since, mendicants, even that Sakka, lord of gods—while living off of the fruit of his good deeds, and ruling as sovereign lord over these gods of the thirty-three—will speak in praise of initiative and energy, you can excel at this, for you who have gone forth in such a well explained teaching and training can try hard, strive, and make an effort to attain the unattained, achieve the unachieved, and realize the unrealized.”

> Pali: So hi nāma, bhikkhave, sakko devānamindo sakaṁ puññaphalaṁ upajīvamāno devānaṁ tāvatiṁsānaṁ issariyādhipaccaṁ rajjaṁ kārento uṭṭhānavīriyassa vaṇṇavādī bhavissati. Idha kho taṁ, bhikkhave, sobhetha, yaṁ tumhe evaṁ svākkhāte dhammavinaye pabbajitā samānā uṭṭhaheyyātha ghaṭeyyātha vāyameyyātha appattassa pattiyā anadhigatassa adhigamāya, asacchikatassa sacchikiriyāyā”ti.

[¶17] SN 11.2 · With Susīma

> Pali: SN 11.2 · Susīmasutta

[¶18] At Sāvatthī.

> Pali: Sāvatthiyaṁ.

[¶19] There the Buddha addressed the mendicants, “Mendicants!”

> Pali: Tatra kho bhagavā bhikkhū āmantesi: “bhikkhavo”ti.

[¶20] “Venerable sir,” they replied. The Buddha said this:

> Pali: “Bhadante”ti te bhikkhū bhagavato paccassosuṁ. Bhagavā etadavoca:

[¶21] “Once upon a time, mendicants, the titans marched against the gods.

> Pali: “Bhūtapubbaṁ, bhikkhave, asurā deve abhiyaṁsu.

[¶22] Then Sakka, lord of gods, addressed the godling Susīma, ‘Dear Susīma, the titans march against the gods! Go, and march against the titans!’

> Pali: Atha kho, bhikkhave, sakko devānamindo susīmaṁ devaputtaṁ āmantesi: ‘ete, tāta susīma, asurā deve abhiyanti. Gaccha, tāta susīma, asure paccuyyāhī’ti.

[¶23] ‘Yes, lord,’ replied Susīma. But he fell into negligence.

> Pali: ‘Evaṁ, bhaddantavā’ti kho, bhikkhave, susīmo devaputto sakkassa devānamindassa paṭissutvā pamādaṁ āpādesi.

[¶24] For a second time …

> Pali: Dutiyampi kho, bhikkhave, sakko devānamindo susīmaṁ devaputtaṁ āmantesi …pe… dutiyampi pamādaṁ āpādesi.

[¶25] For a third time …

> Pali: Tatiyampi kho, bhikkhave, sakko devānamindo susīmaṁ devaputtaṁ āmantesi …pe… tatiyampi pamādaṁ āpādesi.

[¶26] Then Sakka addressed the godling Susīma in verse:

> Pali: Atha kho, bhikkhave, sakko devānamindo susīmaṁ devaputtaṁ gāthāya ajjhabhāsi:

[¶27] ‘Susīma, go to that place
where you can achieve happiness
without working for it or trying hard—
and take me with you!’

> Pali: ‘Anuṭṭhahaṁ avāyāmaṁ,
sukhaṁ yatrādhigacchati;
Susīma tattha gacchāhi,
mañca tattheva pāpayā’ti.

[¶28] ‘That a lazy man who does no work,
and doesn’t do his duty,
should fulfill all his desires:
Sakka, render me this boon!’

> Pali: ‘Alasvassa anuṭṭhātā,
na ca kiccāni kāraye;
Sabbakāmasamiddhassa,
taṁ me sakka varaṁ disā’ti.

[¶29] ‘Susīma, go to that place
where a lazy man who does no work
prospers in unending happiness—
and take me with you!’

> Pali: ‘Yatthālaso anuṭṭhātā,
accantaṁ sukhamedhati;
Susīma tattha gacchāhi,
mañca tattheva pāpayā’ti.

[¶30] ‘O Sakka, first among gods,
that we might find the happiness
that’s sorrowless, unstressed:
Sakka, render me this boon!’

> Pali: ‘Akammunā devaseṭṭha,
sakka vindemu yaṁ sukhaṁ;
Asokaṁ anupāyāsaṁ,
taṁ me sakka varaṁ disā’ti.

[¶31] ‘If there exists anywhere a place
where one can live happily without working,
that surely would be extinguishment’s path!
Susīma, go to that place
and take me with you!’

> Pali: ‘Sace atthi akammena,
koci kvaci na jīvati;
Nibbānassa hi so maggo,
susīma tattha gacchāhi;
Mañca tattheva pāpayā’ti.

[¶32] Since, mendicants, even that Sakka, lord of gods—while living off of the fruit of his good deeds, and ruling as sovereign lord over these gods of the thirty-three—will speak in praise of initiative and energy, you can excel at this, for you who have gone forth in such a well explained teaching and training can try hard, strive, and make an effort to attain the unattained, achieve the unachieved, and realize the unrealized.”

> Pali: So hi nāma, bhikkhave, sakko devānamindo sakaṁ puññaphalaṁ upajīvamāno devānaṁ tāvatiṁsānaṁ issariyādhipaccaṁ rajjaṁ kārento uṭṭhānavīriyassa vaṇṇavādī bhavissati. Idha kho taṁ, bhikkhave, sobhetha, yaṁ tumhe evaṁ svākkhāte dhammavinaye pabbajitā samānā uṭṭhaheyyātha ghaṭeyyātha vāyameyyātha appattassa pattiyā, anadhigatassa adhigamāya, asacchikatassa sacchikiriyāyā”ti.

[¶33] SN 11.3 · The Banner’s Crest

> Pali: SN 11.3 · Dhajaggasutta

[¶34] At Sāvatthī.

> Pali: Sāvatthiyaṁ.

[¶35] There the Buddha addressed the mendicants, “Mendicants!”

> Pali: Tatra kho bhagavā bhikkhū āmantesi: “bhikkhavo”ti.

[¶36] “Venerable sir,” they replied. The Buddha said this:

> Pali: “Bhadante”ti te bhikkhū bhagavato paccassosuṁ. Bhagavā etadavoca:

[¶37] “Once upon a time, mendicants, a battle was fought between the gods and the titans. Then Sakka, lord of gods, addressed the gods of the thirty-three:

> Pali: “Bhūtapubbaṁ, bhikkhave, devāsurasaṅgāmo samupabyūḷho ahosi. Atha kho, bhikkhave, sakko devānamindo deve tāvatiṁse āmantesi:

[¶38] ‘Good fellows, when the gods are fighting, if you get scared or terrified, just look up at my banner’s crest. Then your fear and terror will go away.

> Pali: ‘Sace, mārisā, devānaṁ saṅgāmagatānaṁ uppajjeyya bhayaṁ vā chambhitattaṁ vā lomahaṁso vā, mameva tasmiṁ samaye dhajaggaṁ ullokeyyātha. Mamañhi vo dhajaggaṁ ullokayataṁ yaṁ bhavissati bhayaṁ vā chambhitattaṁ vā lomahaṁso vā, so pahīyissati.

[¶39] If you can’t see my banner’s crest, then look up at the banner’s crest of the Progenitor, king of gods. Then your fear and terror will go away.

> Pali: No ce me dhajaggaṁ ullokeyyātha, atha pajāpatissa devarājassa dhajaggaṁ ullokeyyātha. Pajāpatissa hi vo devarājassa dhajaggaṁ ullokayataṁ yaṁ bhavissati bhayaṁ vā chambhitattaṁ vā lomahaṁso vā, so pahīyissati.

[¶40] If you can’t see his banner’s crest, then look up at the banner’s crest of Varuṇa, king of gods. Then your fear and terror will go away.

> Pali: No ce pajāpatissa devarājassa dhajaggaṁ ullokeyyātha, atha varuṇassa devarājassa dhajaggaṁ ullokeyyātha. Varuṇassa hi vo devarājassa dhajaggaṁ ullokayataṁ yaṁ bhavissati bhayaṁ vā chambhitattaṁ vā lomahaṁso vā, so pahīyissati.

[¶41] If you can’t see his banner’s crest, then look up at the banner’s crest of Īsāna, king of gods. Then your fear and terror will go away.’

> Pali: No ce varuṇassa devarājassa dhajaggaṁ ullokeyyātha, atha īsānassa devarājassa dhajaggaṁ ullokeyyātha. Īsānassa hi vo devarājassa dhajaggaṁ ullokayataṁ yaṁ bhavissati bhayaṁ vā chambhitattaṁ vā lomahaṁso vā, so pahīyissatī’ti.

[¶42] However, when they look up at those banner’s crests their fear and terror might go away or it might not.

> Pali: Taṁ kho pana, bhikkhave, sakkassa vā devānamindassa dhajaggaṁ ullokayataṁ, pajāpatissa vā devarājassa dhajaggaṁ ullokayataṁ, varuṇassa vā devarājassa dhajaggaṁ ullokayataṁ, īsānassa vā devarājassa dhajaggaṁ ullokayataṁ yaṁ bhavissati bhayaṁ vā chambhitattaṁ vā lomahaṁso vā, so pahīyethāpi nopi pahīyetha.

[¶43] Why is that? Because Sakka is not free of greed, hate, and delusion. He is fearful, scared, nervous, quick to flee.

> Pali: Taṁ kissa hetu? Sakko hi, bhikkhave, devānamindo avītarāgo avītadoso avītamoho bhīru chambhī utrāsī palāyīti.

[¶44] But, mendicants, I say this: If you’ve gone to a wilderness, or to the root of a tree, or to an empty hut and you get scared or terrified, just recollect me: ‘That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those fit for training, teacher of gods and humans, awakened, blessed.’ Then your fear and terror will go away.

> Pali: Ahañca kho, bhikkhave, evaṁ vadāmi: ‘sace tumhākaṁ, bhikkhave, araññagatānaṁ vā rukkhamūlagatānaṁ vā suññāgāragatānaṁ vā uppajjeyya bhayaṁ vā chambhitattaṁ vā lomahaṁso vā, mameva tasmiṁ samaye anussareyyātha: “itipi so bhagavā arahaṁ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṁ buddho bhagavā”ti. Mamañhi vo, bhikkhave, anussarataṁ yaṁ bhavissati bhayaṁ vā chambhitattaṁ vā lomahaṁso vā, so pahīyissati.

[¶45] If you can’t recollect me, then recollect the teaching: ‘The teaching is well explained by the Buddha—apparent in the present life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves.’ Then your fear and terror will go away.

> Pali: No ce maṁ anussareyyātha, atha dhammaṁ anussareyyātha: “svākkhāto bhagavatā dhammo sandiṭṭhiko akāliko ehipassiko opaneyyiko paccattaṁ veditabbo viññūhī”ti. Dhammañhi vo, bhikkhave, anussarataṁ yaṁ bhavissati bhayaṁ vā chambhitattaṁ vā lomahaṁso vā, so pahīyissati.

[¶46] If you can’t recollect the teaching, then recollect the Saṅgha: ‘The Saṅgha of the Buddha’s disciples is practicing the way that’s good, direct, systematic, and proper. It consists of the four pairs, the eight individual persons. This is the Saṅgha of the Buddha’s disciples that is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a religious donation, worthy of greeting with cupped palms, and is the supreme field of merit for the world.’ Then your fear and terror will go away.

> Pali: No ce dhammaṁ anussareyyātha, atha saṅghaṁ anussareyyātha: “suppaṭipanno bhagavato sāvakasaṅgho ujuppaṭipanno bhagavato sāvakasaṅgho ñāyappaṭipanno bhagavato sāvakasaṅgho sāmīcippaṭipanno bhagavato sāvakasaṅgho, yadidaṁ cattāri purisayugāni aṭṭha purisapuggalā esa bhagavato sāvakasaṅgho, āhuneyyo pāhuneyyo dakkhiṇeyyo añjalikaraṇīyo anuttaraṁ puññakkhettaṁ lokassā”ti. Saṅghañhi vo, bhikkhave, anussarataṁ yaṁ bhavissati bhayaṁ vā chambhitattaṁ vā lomahaṁso vā, so pahīyissati.

[¶47] Why is that? Because the Realized One is free of greed, hate, and delusion. He is fearless, brave, bold, and stands his ground.”

> Pali: Taṁ kissa hetu? Tathāgato hi, bhikkhave, arahaṁ sammāsambuddho vītarāgo vītadoso vītamoho abhīru acchambhī anutrāsī apalāyī’”ti.

[¶48] That is what the Buddha said. Then the Holy One, the Teacher, went on to say:

> Pali: Idamavoca bhagavā. Idaṁ vatvāna sugato athāparaṁ etadavoca satthā:

[¶49] “In the wilderness, at a tree’s root,
or an empty hut, O mendicants,
recollect the Buddha,
and no fear will come to you.

> Pali: “Araññe rukkhamūle vā,
suññāgāreva bhikkhavo;
Anussaretha sambuddhaṁ,
bhayaṁ tumhāka no siyā.

[¶50] If you can’t recollect the Buddha—
the eldest in the world, the captain of men—
then recollect the teaching,
emancipating, well taught.

> Pali: No ce buddhaṁ sareyyātha,
lokajeṭṭhaṁ narāsabhaṁ;
Atha dhammaṁ sareyyātha,
niyyānikaṁ sudesitaṁ.

[¶51] If you can’t recollect the teaching—
emancipating, well taught—
then recollect the Saṅgha,
the supreme field of merit.

> Pali: No ce dhammaṁ sareyyātha,
niyyānikaṁ sudesitaṁ;
Atha saṅghaṁ sareyyātha,
puññakkhettaṁ anuttaraṁ.

[¶52] Thus recollecting the Buddha,
the teaching, and the Saṅgha, mendicants,
fear and terror
and goosebumps will be no more.”

> Pali: Evaṁ buddhaṁ sarantānaṁ,
Dhammaṁ saṅghañca bhikkhavo;
Bhayaṁ vā chambhitattaṁ vā,
Lomahaṁso na hessatī”ti.

[¶53] SN 11.4 · With Vepacitti

> Pali: SN 11.4 · Vepacittisutta

[¶54] At Sāvatthī.

> Pali: Sāvatthinidānaṁ.

[¶55] “Once upon a time, mendicants, a battle was fought between the gods and the titans.

> Pali: “Bhūtapubbaṁ, bhikkhave, devāsurasaṅgāmo samupabyūḷho ahosi.

[¶56] Then Vepacitti, lord of titans, addressed the titans, ‘My good fellows, if the titans defeat the gods in this battle, bind Sakka, the lord of gods, by his limbs and neck and bring him to my presence in the citadel of the titans.’

> Pali: Atha kho, bhikkhave, vepacitti asurindo asure āmantesi: ‘sace, mārisā, devānaṁ asurasaṅgāme samupabyūḷhe asurā jineyyuṁ devā parājineyyuṁ, yena naṁ sakkaṁ devānamindaṁ kaṇṭhapañcamehi bandhanehi bandhitvā mama santike āneyyātha asurapuran’ti.

[¶57] Meanwhile, Sakka, lord of gods, addressed the gods of the thirty-three, ‘My good fellows, if the gods defeat the titans in this battle, bind Vepacitti by his limbs and neck and bring him to my presence in the Hall of Clear Right of the gods.’

> Pali: Sakkopi kho, bhikkhave, devānamindo deve tāvatiṁse āmantesi: ‘sace, mārisā, devānaṁ asurasaṅgāme samupabyūḷhe devā jineyyuṁ asurā parājineyyuṁ, yena naṁ vepacittiṁ asurindaṁ kaṇṭhapañcamehi bandhanehi bandhitvā mama santike āneyyātha sudhammasabhan’ti.

[¶58] In that battle the gods won and the titans lost. So the gods of the thirty-three bound Vepacitti by his limbs and neck and brought him to Sakka’s presence in the Hall of Clear Right of the gods.

> Pali: Tasmiṁ kho pana, bhikkhave, saṅgāme devā jiniṁsu, asurā parājiniṁsu. Atha kho, bhikkhave, devā tāvatiṁsā vepacittiṁ asurindaṁ kaṇṭhapañcamehi bandhanehi bandhitvā sakkassa devānamindassa santike ānesuṁ sudhammasabhaṁ.

[¶59] And as Sakka was entering and leaving the hall, Vepacitti abused and insulted him with rude, harsh words. So Mātali the chariot handler addressed Sakka in verse:

> Pali: Tatra sudaṁ, bhikkhave, vepacitti asurindo kaṇṭhapañcamehi bandhanehi baddho sakkaṁ devānamindaṁ sudhammasabhaṁ pavisantañca nikkhamantañca asabbhāhi pharusāhi vācāhi akkosati paribhāsati. Atha kho, bhikkhave, mātali saṅgāhako sakkaṁ devānamindaṁ gāthāhi ajjhabhāsi:

[¶60] ‘O Maghavā, O Sakka,
is it from fear or from weakness
that you endure such harsh words
in the presence of Vepacitti?’

> Pali: ‘Bhayā nu maghavā sakka,
dubbalyā no titikkhasi;
Suṇanto pharusaṁ vācaṁ,
sammukhā vepacittino’ti.

[¶61] ‘It’s not out of fear or weakness
that I’m patient with Vepacitti.
For how can a sensible person like me
get in a fight with a fool?’

> Pali: ‘Nāhaṁ bhayā na dubbalyā,
khamāmi vepacittino;
Kathañhi mādiso viññū,
bālena paṭisaṁyuje’ti.

[¶62] ‘Fools would vent even more
if there’s no one to put a stop to them.
So an attentive one should stop
a fool with forceful punishment.’

> Pali: ‘Bhiyyo bālā pabhijjeyyuṁ,
no cassa paṭisedhako;
Tasmā bhusena daṇḍena,
dhīro bālaṁ nisedhaye’ti.

[¶63] ‘I think that this is the only way
to put a stop to a fool,
when you know that the other is upset,
be mindful and stay calm.’

> Pali: ‘Etadeva ahaṁ maññe,
bālassa paṭisedhanaṁ;
Paraṁ saṅkupitaṁ ñatvā,
yo sato upasammatī’ti.

[¶64] ‘In this mere endurance, Vāsava,
I see a flaw.
When a fool thinks,
“He endures me out of fear,”
the simpleton will go after you even harder,
like a cow chasing someone who runs away.’

> Pali: ‘Etadeva titikkhāya,
vajjaṁ passāmi vāsava;
Yadā naṁ maññati bālo,
bhayā myāyaṁ titikkhati;
Ajjhāruhati dummedho,
gova bhiyyo palāyinan’ti.

[¶65] ‘Let him think this if he wishes, or not—
“He endures me out of fear.”
For the highest goal, one’s own,
naught better than patience is found.

> Pali: ‘Kāmaṁ maññatu vā mā vā,
bhayā myāyaṁ titikkhati;
Sadatthaparamā atthā,
khantyā bhiyyo na vijjati.

[¶66] When a strong person
endures a weakling,
they call that the ultimate patience,
for a weakling must always be patient.

> Pali: Yo have balavā santo,
dubbalassa titikkhati;
Tamāhu paramaṁ khantiṁ,
niccaṁ khamati dubbalo.

[¶67] The strength of folly
is really just weakness, they say.
But no one can challenge a person
who’s strong, guarded by the teaching.

> Pali: Abalaṁ taṁ balaṁ āhu,
yassa bālabalaṁ balaṁ;
Balassa dhammaguttassa,
paṭivattā na vijjati.

[¶68] When you get angry at an angry person
you just make things worse for yourself.
When you don’t get angry at an angry person
you win a battle hard to win.

> Pali: Tasseva tena pāpiyo,
yo kuddhaṁ paṭikujjhati;
Kuddhaṁ appaṭikujjhanto,
saṅgāmaṁ jeti dujjayaṁ.

[¶69] When you know that the other is angry,
you act for the good of both
yourself and the other
if you’re mindful and stay calm.

> Pali: Ubhinnamatthaṁ carati,
attano ca parassa ca;
Paraṁ saṅkupitaṁ ñatvā,
yo sato upasammati.

[¶70] People inexpert in the teaching
consider one who heals both
oneself and the other
to be a fool.’

> Pali: Ubhinnaṁ tikicchantānaṁ,
attano ca parassa ca;
Janā maññanti bāloti,
ye dhammassa akovidā’ti.

[¶71] Since, mendicants, even that Sakka, lord of gods—while living off of the fruit of his good deeds, and ruling as sovereign lord over these gods of the thirty-three—will speak in praise of patience and gentleness, you can excel at this, for you who have gone forth in such a well explained teaching and training can develop patience and gentleness.”

> Pali: So hi nāma, bhikkhave, sakko devānamindo sakaṁ puññaphalaṁ upajīvamāno devānaṁ tāvatiṁsānaṁ issariyādhipaccaṁ rajjaṁ kārento khantisoraccassa vaṇṇavādī bhavissati. Idha kho taṁ, bhikkhave, sobhetha yaṁ tumhe evaṁ svākkhāte dhammavinaye pabbajitā samānā khamā ca bhaveyyātha soratā cā”ti.

[¶72] SN 11.5 · Victory by Good Speech

> Pali: SN 11.5 · Subhāsitajayasutta

[¶73] At Sāvatthī.

> Pali: Sāvatthinidānaṁ.

[¶74] “Once upon a time, mendicants, a battle was fought between the gods and the titans.

> Pali: “Bhūtapubbaṁ, bhikkhave, devāsurasaṅgāmo samupabyūḷho ahosi.

[¶75] Then Vepacitti, lord of titans, said to Sakka, lord of gods, ‘Lord of gods, let there be victory by fine words!’

> Pali: Atha kho, bhikkhave, vepacitti asurindo sakkaṁ devānamindaṁ etadavoca: ‘hotu, devānaminda, subhāsitena jayo’ti.

[¶76] ‘Vepacitti, let there be victory by fine words!’

> Pali: ‘Hotu, vepacitti, subhāsitena jayo’ti.

[¶77] Then the gods and the titans appointed a panel of judges, saying, ‘These will understand our good and bad statements.’

> Pali: Atha kho, bhikkhave, devā ca asurā ca pārisajje ṭhapesuṁ: ‘ime no subhāsitadubbhāsitaṁ ājānissantī’ti.

[¶78] Then Vepacitti, lord of titans, said to Sakka, lord of gods, ‘Lord of gods, recite a verse!’

> Pali: Atha kho, bhikkhave, vepacitti asurindo sakkaṁ devānamindaṁ etadavoca: ‘bhaṇa, devānaminda, gāthan’ti.

[¶79] When he said this, Sakka said to him, ‘Vepacitti, you are the elder gods here. Recite a verse.’

> Pali: Evaṁ vutte, bhikkhave, sakko devānamindo vepacittiṁ asurindaṁ etadavoca: ‘tumhe khvettha, vepacitti, pubbadevā. Bhaṇa, vepacitti, gāthan’ti.

[¶80] So Vepacitti spoke this verse:

> Pali: Evaṁ vutte, bhikkhave, vepacitti asurindo imaṁ gāthaṁ abhāsi:

[¶81] ‘Fools would vent even more
if there’s no one to put a stop to them.
So an intelligent person should stop
a fool with forceful punishment.’

> Pali: ‘Bhiyyo bālā pabhijjeyyuṁ,
no cassa paṭisedhako;
Tasmā bhusena daṇḍena,
dhīro bālaṁ nisedhaye’ti.

[¶82] The titans applauded Vepacitti’s verse, while the gods kept silent.

> Pali: Bhāsitāya kho pana, bhikkhave, vepacittinā asurindena gāthāya asurā anumodiṁsu, devā tuṇhī ahesuṁ.

[¶83] Then Vepacitti said to Sakka, ‘Lord of gods, recite a verse!’ So Sakka spoke this verse:

> Pali: Atha kho, bhikkhave, vepacitti asurindo sakkaṁ devānamindaṁ etadavoca: ‘bhaṇa, devānaminda, gāthan’ti. Evaṁ vutte, bhikkhave, sakko devānamindo imaṁ gāthaṁ abhāsi:

[¶84] ‘I think that this is the only way
to put a stop to a fool,
when you know that the other is upset,
be mindful and stay calm.’

> Pali: ‘Etadeva ahaṁ maññe,
bālassa paṭisedhanaṁ;
Paraṁ saṅkupitaṁ ñatvā,
yo sato upasammatī’ti.

[¶85] The gods applauded Sakka’s verse, while the titans kept silent.

> Pali: Bhāsitāya kho pana, bhikkhave, sakkena devānamindena gāthāya, devā anumodiṁsu, asurā tuṇhī ahesuṁ.

[¶86] Then Sakka said to Vepacitti, ‘Vepacitti, recite a verse!’ So Vepacitti spoke this verse:

> Pali: Atha kho, bhikkhave, sakko devānamindo vepacittiṁ asurindaṁ etadavoca: ‘bhaṇa, vepacitti, gāthan’ti. Evaṁ vutte, bhikkhave, vepacitti asurindo imaṁ gāthaṁ abhāsi:

[¶87] ‘In this mere endurance, Vāsava,
I see a flaw.
When a fool thinks,
“He endures me out of fear,”
the simpleton will go after you even harder,
like a cow chasing someone who runs away.’

> Pali: ‘Etadeva titikkhāya,
vajjaṁ passāmi vāsava;
Yadā naṁ maññati bālo,
bhayā myāyaṁ titikkhati;
Ajjhāruhati dummedho,
gova bhiyyo palāyinan’ti.

[¶88] The titans applauded Vepacitti’s verse, while the gods kept silent.

> Pali: Bhāsitāya kho pana, bhikkhave, vepacittinā asurindena gāthāya asurā anumodiṁsu, devā tuṇhī ahesuṁ.

[¶89] Then Vepacitti said to Sakka, ‘Lord of gods, recite a verse!’ So Sakka spoke this verse:

> Pali: Atha kho, bhikkhave, vepacitti asurindo sakkaṁ devānamindaṁ etadavoca: ‘bhaṇa, devānaminda, gāthan’ti. Evaṁ vutte, bhikkhave, sakko devānamindo imā gāthāyo abhāsi:

[¶90] ‘Let him think this if he wishes, or not—
“He endures me out of fear.”
For the highest goal, one’s own,
naught better than patience is found.

> Pali: ‘Kāmaṁ maññatu vā mā vā,
bhayā myāyaṁ titikkhati;
Sadatthaparamā atthā,
khantyā bhiyyo na vijjati.

[¶91] When a strong person
endures a weakling,
they call that the ultimate patience,
for a weakling must always be patient.

> Pali: Yo have balavā santo,
dubbalassa titikkhati;
Tamāhu paramaṁ khantiṁ,
niccaṁ khamati dubbalo.

[¶92] The strength of folly
is really just weakness, they say.
But no one can challenge a person
who’s strong, guarded by the teaching.

> Pali: Abalaṁ taṁ balaṁ āhu,
yassa bālabalaṁ balaṁ;
Balassa dhammaguttassa,
paṭivattā na vijjati.

[¶93] When you get angry at an angry person
you just make things worse for yourself.
When you don’t get angry at an angry person
you win a battle hard to win.

> Pali: Tasseva tena pāpiyo,
yo kuddhaṁ paṭikujjhati;
Kuddhaṁ appaṭikujjhanto,
saṅgāmaṁ jeti dujjayaṁ.

[¶94] When you know that the other is angry,
you act for the good of both
yourself and the other
if you’re mindful and stay calm.

> Pali: Ubhinnamatthaṁ carati,
attano ca parassa ca;
Paraṁ saṅkupitaṁ ñatvā,
yo sato upasammati.

[¶95] People inexpert in the teaching
consider one who heals both
oneself and the other
to be a fool.’

> Pali: Ubhinnaṁ tikicchantānaṁ,
attano ca parassa ca;
Janā maññanti bāloti,
ye dhammassa akovidā’ti.

[¶96] The gods applauded Sakka’s verses, while the titans kept silent.

> Pali: Bhāsitāsu kho pana, bhikkhave, sakkena devānamindena gāthāsu, devā anumodiṁsu, asurā tuṇhī ahesuṁ.

[¶97] Then the panel of judges consisting of both gods and titans said this, ‘The verses spoken by Vepacitti evoke punishment and violence. That’s how you get fights, arguments, and quarrels. The verses spoken by Sakka don’t evoke punishment and violence. That’s how you stay free of fights, arguments, and quarrels.

> Pali: Atha kho, bhikkhave, devānañca asurānañca pārisajjā etadavocuṁ: ‘bhāsitā kho vepacittinā asurindena gāthāyo. Tā ca kho sadaṇḍāvacarā sasatthāvacarā, iti bhaṇḍanaṁ iti viggaho iti kalaho. Bhāsitā kho sakkena devānamindena gāthāyo. Tā ca kho adaṇḍāvacarā asatthāvacarā, iti abhaṇḍanaṁ iti aviggaho iti akalaho.

[¶98] Sakka, lord of gods, wins victory by fine words!’

> Pali: Sakkassa devānamindassa subhāsitena jayo’ti.

[¶99] And that’s how Sakka came to win victory by fine words.”

> Pali: Iti kho, bhikkhave, sakkassa devānamindassa subhāsitena jayo ahosī”ti.

[¶100] SN 11.6 · Bird Nests

> Pali: SN 11.6 · Kulāvakasutta

[¶101] At Sāvatthī.

> Pali: Sāvatthiyaṁ.

[¶102] “Once upon a time, mendicants, a battle was fought between the gods and the titans. In that battle the titans won and the gods lost. Defeated, the gods fled north with the titans in pursuit.

> Pali: “Bhūtapubbaṁ, bhikkhave, devāsurasaṅgāmo samupabyūḷho ahosi. Tasmiṁ kho pana, bhikkhave, saṅgāme asurā jiniṁsu, devā parājiniṁsu. Parājitā ca kho, bhikkhave, devā apāyaṁsveva uttarenamukhā, abhiyaṁsveva ne asurā.

[¶103] Then Sakka, lord of gods, addressed his chariot handler Mātali in verse:

> Pali: Atha kho, bhikkhave, sakko devānamindo mātali saṅgāhakaṁ gāthāya ajjhabhāsi:

[¶104] ‘Mātali, don’t ram the bird nests
in the Red Silk-Cotton Woods with your draft-pole.
I’d rather give up our lives to the titans
than deprive these birds of their nests.’

> Pali: ‘Kulāvakā mātali simbalismiṁ,
Īsāmukhena parivajjayassu;
Kāmaṁ cajāma asuresu pāṇaṁ,
Māyime dijā vikulāvakā ahesun’ti.

[¶105] ‘Yes, lord,’ replied Mātali. And he turned the chariot back around, with its team of a thousand thoroughbreds.

> Pali: ‘Evaṁ, bhaddantavā’ti kho, bhikkhave, mātali saṅgāhako sakkassa devānamindassa paṭissutvā sahassayuttaṁ ājaññarathaṁ paccudāvattesi.

[¶106] Then the titans thought, ‘Now Sakka’s chariot has turned back. The titans will have to fight the gods a second time!’ Terrified, they retreated right away to the citadel of the titans.

> Pali: Atha kho, bhikkhave, asurānaṁ etadahosi: ‘paccudāvatto kho dāni sakkassa devānamindassa sahassayutto ājaññaratho. Dutiyampi kho devā asurehi saṅgāmessantī’ti bhītā asurapurameva pāvisiṁsu.

[¶107] And that’s how Sakka came to win victory by principle.”

> Pali: Iti kho, bhikkhave, sakkassa devānamindassa dhammena jayo ahosī”ti.

[¶108] SN 11.7 · Not Betray

> Pali: SN 11.7 · Nadubbhiyasutta

[¶109] At Sāvatthī.

> Pali: Sāvatthiyaṁ.

[¶110] “Once upon a time, mendicants, as Sakka, lord of gods, was in private retreat this thought came to his mind, ‘I should never betray even a sworn enemy.’

> Pali: “Bhūtapubbaṁ, bhikkhave, sakkassa devānamindassa rahogatassa paṭisallīnassa evaṁ cetaso parivitakko udapādi: ‘yopi me assa supaccatthiko tassapāhaṁ na dubbheyyan’ti.

[¶111] And then Vepacitti, lord of titans, knowing Sakka’s train of thought, approached him.

> Pali: Atha kho, bhikkhave, vepacitti asurindo sakkassa devānamindassa cetasā cetoparivitakkamaññāya yena sakko devānamindo tenupasaṅkami.

[¶112] Sakka saw Vepacitti coming off in the distance, and said to him, ‘Stop, Vepacitti, you’re caught!’

> Pali: Addasā kho, bhikkhave, sakko devānamindo vepacittiṁ asurindaṁ dūratova āgacchantaṁ. Disvāna vepacittiṁ asurindaṁ etadavoca: ‘tiṭṭha, vepacitti, gahitosī’ti.

[¶113] ‘Good fellow, don’t give up the idea you just had!’

> Pali: ‘Yadeva te, mārisa, pubbe cittaṁ, tadeva tvaṁ mā pajahāsī’ti.

[¶114] ‘Swear, Vepacitti, that you won’t betray me.’

> Pali: ‘Sapassu ca me, vepacitti, adubbhāyā’ti.

[¶115] ‘Whatever bad things happen to a liar,
or to someone who slanders the noble ones,
or to someone who betrays a friend,
or to someone who’s ungrateful,
the same bad things impact
anyone who betrays you, Sujā’s husband.’”

> Pali: ‘Yaṁ musā bhaṇato pāpaṁ,
Yaṁ pāpaṁ ariyūpavādino;
Mittadduno ca yaṁ pāpaṁ,
Yaṁ pāpaṁ akataññuno;
Tameva pāpaṁ phusatu,
Yo te dubbhe sujampatī’”ti.

[¶116] SN 11.8 · Verocana, Lord of Titans

> Pali: SN 11.8 · Verocanaasurindasutta

[¶117] Near Sāvatthī in Jeta’s Grove.

> Pali: Sāvatthiyaṁ jetavane.

[¶118] Now at that time the Buddha had gone into retreat for the day’s meditation.

> Pali: Tena kho pana samayena bhagavā divāvihāragato hoti paṭisallīno.

[¶119] Then Sakka, lord of gods, and Verocana, lord of titans, approached the Buddha and stationed themselves one by each door-post. Then Verocana spoke this verse in the Buddha’s presence:

> Pali: Atha kho sakko ca devānamindo verocano ca asurindo yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā paccekaṁ dvārabāhaṁ nissāya aṭṭhaṁsu. Atha kho verocano asurindo bhagavato santike imaṁ gāthaṁ abhāsi:

[¶120] “A man should make an effort
until his goal is accomplished.
A goal is splendid when accomplished—
this is the word of Verocana!”

> Pali: “Vāyametheva puriso,
yāva atthassa nipphadā;
Nipphannasobhano attho,
verocanavaco idan”ti.

[¶121] “A man should make an effort
until his goal is accomplished.
For the goal that’s splendid when accomplished,
naught better than patience is found.”

> Pali: “Vāyametheva puriso,
yāva atthassa nipphadā;
Nipphannasobhano attho,
khantyā bhiyyo na vijjatī”ti.

[¶122] “All beings are in need,
as they deserve in each case.
But even so, harnessed work is the highest
thing of value for all living creatures.
A goal is splendid when accomplished—
this is the word of Verocana!”

> Pali: “Sabbe sattā atthajātā,
tattha tattha yathārahaṁ;
Saṁyogaparamā tveva,
sambhogā sabbapāṇinaṁ;
Nipphannasobhano attho,
verocanavaco idan”ti.

[¶123] “All beings are in need,
as they deserve in each case.
But rather than harnessed work being the highest
thing of value for all living creatures,
for the goal that’s splendid when accomplished,
naught better than patience is found.”

> Pali: “Sabbe sattā atthajātā,
tattha tattha yathārahaṁ;
Saṁyogaparamā tveva,
sambhogā sabbapāṇinaṁ;
Nipphannasobhano attho,
khantyā bhiyyo na vijjatī”ti.

[¶124] SN 11.9 · Seers in the Wilderness

> Pali: SN 11.9 · Araññāyatanaisisutta

[¶125] At Sāvatthī.

> Pali: Sāvatthiyaṁ.

[¶126] “Once upon a time, mendicants, several seers who were ethical, of good character, settled in leaf huts in a wilderness region.

> Pali: “Bhūtapubbaṁ, bhikkhave, sambahulā isayo sīlavanto kalyāṇadhammā araññāyatane paṇṇakuṭīsu sammanti.

[¶127] Then Sakka, lord of gods, and Vepacitti, lord of titans, went to those seers. Vepacitti put on his lined sandals, strapped on his sword, and, carrying a sunshade, entered the hermitage through the main gate. He walked right past those seers, keeping them at arm’s length.

> Pali: Atha kho, bhikkhave, sakko ca devānamindo vepacitti ca asurindo yena te isayo sīlavanto kalyāṇadhammā tenupasaṅkamiṁsu. Atha kho, bhikkhave, vepacitti asurindo paṭaliyo upāhanā ārohitvā khaggaṁ olaggetvā chattena dhāriyamānena aggadvārena assamaṁ pavisitvā te isayo sīlavante kalyāṇadhamme apabyāmato karitvā atikkami.

[¶128] Sakka took off his lined sandals, gave his sword to others, and, putting down his sunshade, entered the hermitage through the same gate. He stood downwind of those seers, revering them with cupped palms.

> Pali: Atha kho, bhikkhave, sakko devānamindo paṭaliyo upāhanā orohitvā khaggaṁ aññesaṁ datvā chattaṁ apanāmetvā dvāreneva assamaṁ pavisitvā te isayo sīlavante kalyāṇadhamme anuvātaṁ pañjaliko namassamāno aṭṭhāsi.

[¶129] Then those seers addressed Sakka in verse:

> Pali: Atha kho, bhikkhave, te isayo sīlavanto kalyāṇadhammā sakkaṁ devānamindaṁ gāthāya ajjhabhāsiṁsu:

[¶130] ‘When seers have been long initiated,
the odor of their bodies goes with the gale.
You’d better leave, O thousand-eyed!
The odor of the seers is unclean, king of gods.’

> Pali: ‘Gandho isīnaṁ ciradikkhitānaṁ,
Kāyā cuto gacchati mālutena;
Ito paṭikkamma sahassanetta,
Gandho isīnaṁ asuci devarājā’ti.

[¶131] ‘When seers have been long initiated,
let the odor of their bodies go with the gale.
We yearn for this odor, sirs,
like a colorful crown of flowers.
The gods don’t see it as repulsive.’”

> Pali: ‘Gandho isīnaṁ ciradikkhitānaṁ,
Kāyā cuto gacchatu mālutena;
Sucitrapupphaṁ sirasmiṁva mālaṁ,
Gandhaṁ etaṁ paṭikaṅkhāma bhante;
Na hettha devā paṭikūlasaññino’”ti.

[¶132] SN 11.10 · Seers by the Ocean

> Pali: SN 11.10 · Samuddakasutta

[¶133] At Sāvatthī.

> Pali: Sāvatthiyaṁ.

[¶134] “Once upon a time, mendicants, several seers who were ethical, of good character, settled in leaf huts on the ocean shore.

> Pali: “Bhūtapubbaṁ, bhikkhave, sambahulā isayo sīlavanto kalyāṇadhammā samuddatīre paṇṇakuṭīsu sammanti.

[¶135] Now at that time a battle was fought between the gods and the titans.

> Pali: Tena kho pana samayena devāsurasaṅgāmo samupabyūḷho ahosi.

[¶136] Then the seers thought, ‘The gods are principled, the titans are unprincipled. We may be at risk from the titans. Why don’t we approach Sambara, lord of titans, and beg him for a pledge of safety?’

> Pali: Atha kho, bhikkhave, tesaṁ isīnaṁ sīlavantānaṁ kalyāṇadhammānaṁ etadahosi: ‘dhammikā kho devā, adhammikā asurā. Siyāpi no asurato bhayaṁ. Yannūna mayaṁ sambaraṁ asurindaṁ upasaṅkamitvā abhayadakkhiṇaṁ yāceyyāmā’ti.

[¶137] Then, as easily as a strong person would extend or contract their arm, those seers vanished from those leaf huts on the ocean shore and reappeared in Sambara’s presence. Then those seers addressed Sambara in verse:

> Pali: Atha kho, bhikkhave, te isayo sīlavanto kalyāṇadhammā—seyyathāpi nāma balavā puriso samiñjitaṁ vā bāhaṁ pasāreyya, pasāritaṁ vā bāhaṁ samiñjeyya; evameva—samuddatīre paṇṇakuṭīsu antarahitā sambarassa asurindassa sammukhe pāturahesuṁ. Atha kho, bhikkhave, te isayo sīlavanto kalyāṇadhammā sambaraṁ asurindaṁ gāthāya ajjhabhāsiṁsu:

[¶138] ‘The seers have come to Sambara
to beg for a pledge of safety.
For you can give them what you wish,
whether danger or safety.’

> Pali: ‘Isayo sambaraṁ pattā,
yācanti abhayadakkhiṇaṁ;
Kāmaṅkaro hi te dātuṁ,
bhayassa abhayassa vā’ti.

[¶139] ‘There is no safety for seers,
the hated associates of Sakka!
Though you beg me for your safety,
I’ll only give you fear!’

> Pali: ‘Isīnaṁ abhayaṁ natthi,
duṭṭhānaṁ sakkasevinaṁ;
Abhayaṁ yācamānānaṁ,
bhayameva dadāmi vo’ti.

[¶140] ‘Though we beg you for our safety,
you give us only fear.
This is what we get from you:
may endless peril come to you!

> Pali: ‘Abhayaṁ yācamānānaṁ,
bhayameva dadāsi no;
Paṭiggaṇhāma te etaṁ,
akkhayaṁ hotu te bhayaṁ.

[¶141] Whatever kind of seed you sow,
that is the fruit you reap.
A doer of good gets good,
a doer of bad gets bad.
You, my dear, have sown your own seed,
now you’ll experience the fruit.’

> Pali: Yādisaṁ vapate bījaṁ,
tādisaṁ harate phalaṁ;
Kalyāṇakārī kalyāṇaṁ,
pāpakārī ca pāpakaṁ;
Pavuttaṁ tāta te bījaṁ,
phalaṁ paccanubhossasī’ti.

[¶142] Then those seers, having cursed Sambara, as easily as a strong person would extend or contract their arm, vanished from Sambara’s presence and reappeared in those leaf huts on the ocean shore.

> Pali: Atha kho, bhikkhave, te isayo sīlavanto kalyāṇadhammā sambaraṁ asurindaṁ abhisapitvā—seyyathāpi nāma balavā puriso samiñjitaṁ vā bāhaṁ pasāreyya, pasāritaṁ vā bāhaṁ samiñjeyya; evameva—sambarassa asurindassa sammukhe antarahitā samuddatīre paṇṇakuṭīsu pāturahesuṁ.

[¶143] But after being cursed by the seers, Sambara woke in alarm three times that night.”

> Pali: Atha kho, bhikkhave, sambaro asurindo tehi isīhi sīlavantehi kalyāṇadhammehi abhisapito rattiyā sudaṁ tikkhattuṁ ubbijjī”ti.

[¶144] > Pali: Paṭhamo vaggo.

[¶145] > Pali: Tassuddānaṁ

[¶146] > Pali: Suvīraṁ susīmañceva,
dhajaggaṁ vepacittino;
Subhāsitaṁ jayañceva,
kulāvakaṁ nadubbhiyaṁ;
Verocana asurindo,
isayo araññakañceva;
Isayo ca samuddakāti.

## 30. Chapter Two · SN 11.11–11.20

Source: https://scriptura.si/works/pali-samyutta-nikaya-1/30/ · cite a paragraph as https://scriptura.si/works/pali-samyutta-nikaya-1/30/#p-N

[¶0] SN 11.11 · Vows

> Pali: SN 11.11 · Vatapadasutta

[¶1] At Sāvatthī.

> Pali: Sāvatthiyaṁ.

[¶2] “Mendicants, in a former life, when Sakka was a human being, he undertook seven vows. And it was because of undertaking these that he achieved the status of Sakka. What seven?

> Pali: “Sakkassa, bhikkhave, devānamindassa pubbe manussabhūtassa satta vatapadāni samattāni samādinnāni ahesuṁ, yesaṁ samādinnattā sakko sakkattaṁ ajjhagā. Katamāni satta vatapadāni?

[¶3] As long as I live, may I support my parents. As long as I live, may I honor the elders in the family. As long as I live, may I speak gently. As long as I live, may I not backbite. As long as I live, may I live at home with heart rid of the stain of stinginess, freely generous, open-handed, loving to let go, committed to charity, loving to give and to share. As long as I live, may I speak the truth. As long as I live, may I be free of anger, or should anger arise, may I quickly get rid of it.

> Pali: Yāvajīvaṁ mātāpettibharo assaṁ, yāvajīvaṁ kule jeṭṭhāpacāyī assaṁ, yāvajīvaṁ saṇhavāco assaṁ, yāvajīvaṁ apisuṇavāco assaṁ, yāvajīvaṁ vigatamalamaccherena cetasā agāraṁ ajjhāvaseyyaṁ muttacāgo payatapāṇi vossaggarato yācayogo dānasaṁvibhāgarato, yāvajīvaṁ saccavāco assaṁ, yāvajīvaṁ akkodhano assaṁ—sacepi me kodho uppajjeyya, khippameva naṁ paṭivineyyanti.

[¶4] In a former life, when Sakka was a human being, he undertook seven vows. And it was because of undertaking these that he achieved the status of Sakka.

> Pali: Sakkassa, bhikkhave, devānamindassa pubbe manussabhūtassa imāni satta vatapadāni samattāni samādinnāni ahesuṁ, yesaṁ samādinnattā sakko sakkattaṁ ajjhagāti.

[¶5] A child who respects their parents,
and honors the elders in the family,
whose speech is gentle and courteous,
and has given up backbiting;

> Pali: Mātāpettibharaṁ jantuṁ,
kule jeṭṭhāpacāyinaṁ;
Saṇhaṁ sakhilasambhāsaṁ,
pesuṇeyyappahāyinaṁ.

[¶6] who’s committed to getting rid of stinginess,
is truthful, and has mastered anger:
the gods of the thirty-three declare
them to be a true person.”

> Pali: Maccheravinaye yuttaṁ,
saccaṁ kodhābhibhuṁ naraṁ;
Taṁ ve devā tāvatiṁsā,
āhu sappuriso itī”ti.

[¶7] SN 11.12 · Sakka’s Names

> Pali: SN 11.12 · Sakkanāmasutta

[¶8] Near Sāvatthī in Jeta’s Grove. There the Buddha said to the mendicants:

> Pali: Sāvatthiyaṁ jetavane. Tatra kho bhagavā bhikkhū etadavoca:

[¶9] “Mendicants, in a former life, when Sakka was a human being, he was a student named Magha. That’s why he’s called Maghavā, the Bounteous.

> Pali: “sakko, bhikkhave, devānamindo pubbe manussabhūto samāno magho nāma māṇavo ahosi, tasmā maghavāti vuccati.

[¶10] In a former life, when Sakka was a human being, he was first to give gifts. That’s why he’s called Purindada, the Firstgiver.

> Pali: Sakko, bhikkhave, devānamindo pubbe manussabhūto samāno pure dānaṁ adāsi, tasmā purindadoti vuccati.

[¶11] In a former life, when Sakka was a human being, he gave gifts ably. That’s why he’s called Sakka, the Able.

> Pali: Sakko, bhikkhave, devānamindo pubbe manussabhūto samāno sakkaccaṁ dānaṁ adāsi, tasmā sakkoti vuccati.

[¶12] In a former life, when Sakka was a human being, he gave the gift of a guest house. That’s why he’s called Vāsava, the Houser.

> Pali: Sakko, bhikkhave, devānamindo pubbe manussabhūto samāno āvasathaṁ adāsi, tasmā vāsavoti vuccati.

[¶13] Sakka thinks of a thousand needs in an hour. That’s why he’s called Sahassakkha, the Thousand-Eyed.

> Pali: Sakko, bhikkhave, devānamindo sahassampi atthānaṁ muhuttena cinteti, tasmā sahassakkhoti vuccati.

[¶14] Sakka’s wife is the titan maiden named Sujā. That’s why he’s called Sujampati, Sujā’s Husband.

> Pali: Sakkassa, bhikkhave, devānamindassa sujā nāma asurakaññā pajāpati, tasmā sujampatīti vuccati.

[¶15] Sakka rules as sovereign lord over the gods of the thirty-three. That’s why he’s called Devānaminda, the Lord of Gods.

> Pali: Sakko, bhikkhave, devānamindo devānaṁ tāvatiṁsānaṁ issariyādhipaccaṁ rajjaṁ kāreti, tasmā devānamindoti vuccati.

[¶16] In a former life, when Sakka was a human being, he undertook seven vows. And it was because of undertaking these that he achieved the status of Sakka. What seven?

> Pali: Sakkassa, bhikkhave, devānamindassa pubbe manussabhūtassa satta vatapadāni samattāni samādinnāni ahesuṁ, yesaṁ samādinnattā sakko sakkattaṁ ajjhagā. Katamāni satta vatapadāni?

[¶17] As long as I live, may I support my parents. As long as I live, may I honor the elders in the family. As long as I live, may I speak gently. As long as I live, may I not backbite. As long as I live, may I live at home with heart rid of the stain of stinginess, freely generous, open-handed, loving to let go, committed to charity, loving to give and to share. As long as I live, may I speak the truth. As long as I live, may I be free of anger, or should anger arise, may I quickly get rid of it.

> Pali: Yāvajīvaṁ mātāpettibharo assaṁ, yāvajīvaṁ kule jeṭṭhāpacāyī assaṁ, yāvajīvaṁ saṇhavāco assaṁ, yāvajīvaṁ apisuṇavāco assaṁ, yāvajīvaṁ vigatamalamaccherena cetasā agāraṁ ajjhāvaseyyaṁ muttacāgo payatapāṇi vossaggarato yācayogo dānasaṁvibhāgarato, yāvajīvaṁ saccavāco assaṁ, yāvajīvaṁ akkodhano assaṁ—sacepi me kodho uppajjeyya, khippameva naṁ paṭivineyyanti.

[¶18] In a former life, when Sakka was a human being, he undertook seven vows. And it was because of undertaking these that he achieved the status of Sakka.

> Pali: Sakkassa, bhikkhave, devānamindassa pubbe manussabhūtassa imāni satta vatapadāni samattāni samādinnāni ahesuṁ, yesaṁ samādinnattā sakko sakkattaṁ ajjhagāti.

[¶19] A child who respects their parents,
and honors the elders in the family,
whose speech is gentle and courteous,
and has given up backbiting;

> Pali: Mātāpettibharaṁ jantuṁ,
kule jeṭṭhāpacāyinaṁ;
Saṇhaṁ sakhilasambhāsaṁ,
pesuṇeyyappahāyinaṁ.

[¶20] who’s committed to getting rid of stinginess,
is truthful, and has mastered anger:
the gods of the thirty-three declare
them to be a true person.”

> Pali: Maccheravinaye yuttaṁ,
saccaṁ kodhābhibhuṁ naraṁ;
Taṁ ve devā tāvatiṁsā,
āhu sappuriso itī”ti.

[¶21] SN 11.13 · With Mahāli

> Pali: SN 11.13 · Mahālisutta

[¶22] So I have heard. At one time the Buddha was staying near Vesālī, at the Great Wood, in the hall with the peaked roof.

> Pali: Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā vesāliyaṁ viharati mahāvane kūṭāgārasālāyaṁ.

[¶23] Then Mahāli the Licchavi went up to the Buddha, bowed, sat down to one side, and said to him, “Sir, have you seen Sakka, lord of gods?”

> Pali: Atha kho mahāli licchavī yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho mahāli licchavī bhagavantaṁ etadavoca: “Diṭṭho kho, bhante, bhagavatā sakko devānamindo”ti?

[¶24] “I have, Mahāli.”

> Pali: “Diṭṭho kho me, mahāli, sakko devānamindo”ti.

[¶25] “But surely, sir, you must have seen someone who looked like Sakka. For Sakka is hard to see.”

> Pali: “So hi nūna, bhante, sakkapatirūpako bhavissati. Duddaso hi, bhante, sakko devānamindo”ti.

[¶26] “Mahāli, I understand Sakka. And I understand the things that he undertook and committed to, which enabled him to achieve the status of Sakka.

> Pali: “Sakkañca khvāhaṁ, mahāli, pajānāmi sakkakaraṇe ca dhamme, yesaṁ dhammānaṁ samādinnattā sakko sakkattaṁ ajjhagā, tañca pajānāmi.

[¶27] In a former life, when Sakka was a human being, he was a student named Magha. That’s why he’s called Maghavā, the Bounteous.

> Pali: Sakko, mahāli, devānamindo pubbe manussabhūto samāno magho nāma māṇavo ahosi, tasmā maghavāti vuccati.

[¶28] In a former life, when Sakka was a human being, he gave gifts ably. That’s why he’s called Sakka, the Able.

> Pali: Sakko, mahāli, devānamindo pubbe manussabhūto samāno sakkaccaṁ dānaṁ adāsi, tasmā sakkoti vuccati.

[¶29] In a former life, when Sakka was a human being, he was first to give gifts. That’s why he’s called Purindada, the Firstgiver.

> Pali: Sakko, mahāli, devānamindo pubbe manussabhūto samāno pure dānaṁ adāsi, tasmā purindadoti vuccati.

[¶30] In a former life, when Sakka was a human being, he gave the gift of a guest house. That’s why he’s called Vāsava, the Houser.

> Pali: Sakko, mahāli, devānamindo pubbe manussabhūto samāno āvasathaṁ adāsi, tasmā vāsavoti vuccati.

[¶31] Sakka thinks of a thousand needs in an hour. That’s why he’s called Sahassakkha, the Thousand-Eyed.

> Pali: Sakko, mahāli, devānamindo sahassampi atthānaṁ muhuttena cinteti, tasmā sahassakkhoti vuccati.

[¶32] Sakka’s wife is the titan maiden named Sujā. That’s why he’s called Sujampati, Sujā’s Husband.

> Pali: Sakkassa, mahāli, devānamindassa sujā nāma asurakaññā pajāpati, tasmā sujampatīti vuccati.

[¶33] Sakka rules as sovereign lord over the gods of the thirty-three. That’s why he’s called Devānaminda, the Lord of Gods.

> Pali: Sakko, mahāli, devānamindo devānaṁ tāvatiṁsānaṁ issariyādhipaccaṁ rajjaṁ kāreti, tasmā devānamindoti vuccati.

[¶34] In a former life, when Sakka was a human being, he undertook seven vows. And it was because of undertaking these that he achieved the status of Sakka. What seven?

> Pali: Sakkassa, mahāli, devānamindassa pubbe manussabhūtassa satta vatapadāni samattāni samādinnāni ahesuṁ, yesaṁ samādinnattā sakko sakkattaṁ ajjhagā. Katamāni satta vatapadāni?

[¶35] As long as I live, may I support my parents. As long as I live, may I honor the elders in the family. As long as I live, may I speak gently. As long as I live, may I not backbite. As long as I live, may I live at home with heart rid of the stain of stinginess, freely generous, open-handed, loving to let go, committed to charity, loving to give and to share. As long as I live, may I speak the truth. As long as I live, may I be free of anger, or should anger arise, may I quickly get rid of it.

> Pali: Yāvajīvaṁ mātāpettibharo assaṁ, yāvajīvaṁ kule jeṭṭhāpacāyī assaṁ, yāvajīvaṁ saṇhavāco assaṁ, yāvajīvaṁ apisuṇavāco assaṁ, yāvajīvaṁ vigatamalamaccherena cetasā agāraṁ ajjhāvaseyyaṁ muttacāgo payatapāṇi vossaggarato yācayogo dānasaṁvibhāgarato, yāvajīvaṁ saccavāco assaṁ, yāvajīvaṁ akkodhano assaṁ—sacepi me kodho uppajjeyya, khippameva naṁ paṭivineyyanti.

[¶36] In a former life, when Sakka was a human being, he undertook seven vows. And it was because of undertaking these that he achieved the status of Sakka.

> Pali: Sakkassa, mahāli, devānamindassa pubbe manussabhūtassa imāni satta vatapadāni samattāni samādinnāni ahesuṁ, yesaṁ samādinnattā sakko sakkattaṁ ajjhagāti.

[¶37] A child who respects their parents,
and honors the elders in the family,
whose speech is gentle and courteous,
and has given up backbiting;

> Pali: Mātāpettibharaṁ jantuṁ,
kule jeṭṭhāpacāyinaṁ;
Saṇhaṁ sakhilasambhāsaṁ,
pesuṇeyyappahāyinaṁ.

[¶38] who’s committed to getting rid of stinginess,
is truthful, and has mastered anger:
the gods of the thirty-three declare
them to be a true person.”

> Pali: Maccheravinaye yuttaṁ,
saccaṁ kodhābhibhuṁ naraṁ;
Taṁ ve devā tāvatiṁsā,
āhu sappuriso itī”ti.

[¶39] SN 11.14 · Poor

> Pali: SN 11.14 · Daliddasutta

[¶40] At one time the Buddha was staying near Rājagaha in the Bamboo Grove, the squirrels’ feeding ground. There the Buddha addressed the mendicants, “Mendicants!”

> Pali: Ekaṁ samayaṁ bhagavā rājagahe viharati veḷuvane kalandakanivāpe. Tatra kho bhagavā bhikkhū āmantesi: “bhikkhavo”ti.

[¶41] “Venerable sir,” they replied. The Buddha said this:

> Pali: “Bhadante”ti te bhikkhū bhagavato paccassosuṁ. Bhagavā etadavoca:

[¶42] “Once upon a time, mendicants, there was a poor person, destitute and pitiful. They took up faith, ethics, learning, generosity, and wisdom in the teaching and training proclaimed by the Realized One. After undertaking these things, when their body broke up, after death, they were reborn in a good place, a heavenly realm, in the company of the gods of the thirty-three. There they outshone the other gods in beauty and glory.

> Pali: “Bhūtapubbaṁ, bhikkhave, aññataro puriso imasmiṁyeva rājagahe manussadaliddo ahosi manussakapaṇo manussavarāko. So tathāgatappavedite dhammavinaye saddhaṁ samādiyi, sīlaṁ samādiyi, sutaṁ samādiyi, cāgaṁ samādiyi, paññaṁ samādiyi. So tathāgatappavedite dhammavinaye saddhaṁ samādiyitvā sīlaṁ samādiyitvā sutaṁ samādiyitvā cāgaṁ samādiyitvā paññaṁ samādiyitvā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajji devānaṁ tāvatiṁsānaṁ sahabyataṁ. So aññe deve atirocati vaṇṇena ceva yasasā ca.

[¶43] But the gods of the thirty-three complained, grumbled, and objected, ‘Oh lord, how incredible, how amazing! For when this godling was a human being in their past life they were poor, destitute, and pitiful. And when their body broke up, after death, they were reborn in a good place, a heavenly realm, in the company of the gods of the thirty-three. Here they outshine the other gods in beauty and glory.’

> Pali: Tatra sudaṁ, bhikkhave, devā tāvatiṁsā ujjhāyanti khiyyanti vipācenti: ‘acchariyaṁ vata bho, abbhutaṁ vata bho. Ayañhi devaputto pubbe manussabhūto samāno manussadaliddo ahosi manussakapaṇo manussavarāko; so kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapanno devānaṁ tāvatiṁsānaṁ sahabyataṁ. So aññe deve atirocati vaṇṇena ceva yasasā cā’ti.

[¶44] Then Sakka, lord of gods, addressed the gods of the thirty-three, ‘Good fellows, don’t complain about this godling. When this godling was a human being in their past life they took up faith, ethics, learning, generosity, and wisdom in the teaching and training proclaimed by the Realized One. After undertaking these things, when their body broke up, after death, they’ve been reborn in a good place, a heavenly realm, in the company of the gods of the thirty-three. Here they outshine the other gods in beauty and glory.’

> Pali: Atha kho, bhikkhave, sakko devānamindo deve tāvatiṁse āmantesi: ‘mā kho tumhe, mārisā, etassa devaputtassa ujjhāyittha. Eso kho, mārisā, devaputto pubbe manussabhūto samāno tathāgatappavedite dhammavinaye saddhaṁ samādiyi, sīlaṁ samādiyi, sutaṁ samādiyi, cāgaṁ samādiyi, paññaṁ samādiyi. So tathāgatappavedite dhammavinaye saddhaṁ samādiyitvā sīlaṁ samādiyitvā sutaṁ samādiyitvā cāgaṁ samādiyitvā paññaṁ samādiyitvā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapanno devānaṁ tāvatiṁsānaṁ sahabyataṁ. So aññe deve atirocati vaṇṇena ceva yasasā cā’ti.

[¶45] Then Sakka, lord of gods, guiding the gods of the thirty-three, spoke this verse:

> Pali: Atha kho, bhikkhave, sakko devānamindo deve tāvatiṁse anunayamāno tāyaṁ velāyaṁ imā gāthāyo abhāsi:

[¶46] ‘Whoever has faith in the Realized One,
unwavering and well grounded;
whose ethical conduct is good,
praised and loved by the noble ones;

> Pali: ‘Yassa saddhā tathāgate,
acalā suppatiṭṭhitā;
Sīlañca yassa kalyāṇaṁ,
ariyakantaṁ pasaṁsitaṁ.

[¶47] who has confidence in the Saṅgha,
and correct view:
they’re said to be prosperous,
their life is not in vain.

> Pali: Saṅghe pasādo yassatthi,
ujubhūtañca dassanaṁ;
Adaliddoti taṁ āhu,
amoghaṁ tassa jīvitaṁ.

[¶48] So let the wise devote themselves
to faith, ethical behaviour,
confidence, and insight into the teaching,
remembering the instructions of the Buddhas.’”

> Pali: Tasmā saddhañca sīlañca,
pasādaṁ dhammadassanaṁ;
Anuyuñjetha medhāvī,
saraṁ buddhāna sāsanan’”ti.

[¶49] SN 11.15 · Delightful

> Pali: SN 11.15 · Rāmaṇeyyakasutta

[¶50] Near Sāvatthī in Jeta’s Grove.

> Pali: Sāvatthiyaṁ jetavane.

[¶51] And then Sakka, lord of gods, went up to the Buddha, bowed, stood to one side, and said to him, “Sir, what is a delightful place?”

> Pali: Atha kho sakko devānamindo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ aṭṭhāsi. Ekamantaṁ ṭhito kho sakko devānamindo bhagavantaṁ etadavoca: “kiṁ nu kho, bhante, bhūmirāmaṇeyyakan”ti?

[¶52] “Shrines in parks and forests,
well-made lotus ponds,
are not worth a sixteenth part
of a delightful human being.

> Pali: “Ārāmacetyā vanacetyā,
pokkharañño sunimmitā;
Manussarāmaṇeyyassa,
kalaṁ nāgghanti soḷasiṁ.

[¶53] Whether in village or wilderness,
in a valley or the uplands,
wherever the perfected ones live
is a delightful place.”

> Pali: Gāme vā yadi vāraññe,
Ninne vā yadi vā thale;
Yattha arahanto viharanti,
Taṁ bhūmirāmaṇeyyakan”ti.

[¶54] SN 11.16 · Sponsoring Sacrifice

> Pali: SN 11.16 · Yajamānasutta

[¶55] At one time the Buddha was staying near Rājagaha, on the Vulture’s Peak Mountain.

> Pali: Ekaṁ samayaṁ bhagavā rājagahe viharati gijjhakūṭe pabbate.

[¶56] And then Sakka, lord of gods, went up to the Buddha, bowed, stood to one side, and addressed him in verse:

> Pali: Atha kho sakko devānamindo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ aṭṭhāsi. Ekamantaṁ ṭhito kho sakko devānamindo bhagavantaṁ gāthāya ajjhabhāsi:

[¶57] “For humans, those merit-seeking creatures,
who sponsor sacrifices,
making worldly merit,
where is a gift very fruitful?”

> Pali: “Yajamānānaṁ manussānaṁ,
puññapekkhāna pāṇinaṁ;
Karotaṁ opadhikaṁ puññaṁ,
kattha dinnaṁ mahapphalan”ti.

[¶58] “Four practicing the path,
and four established in the fruit.
This is the upright Saṅgha,
with wisdom, ethics, and immersion.

> Pali: “Cattāro ca paṭipannā,
cattāro ca phale ṭhitā;
Esa saṅgho ujubhūto,
paññāsīlasamāhito.

[¶59] For humans, those merit-seeking creatures,
who sponsor sacrifices,
making worldly merit,
what is given to the Saṅgha is very fruitful.”

> Pali: Yajamānānaṁ manussānaṁ,
Puññapekkhāna pāṇinaṁ;
Karotaṁ opadhikaṁ puññaṁ,
Saṅghe dinnaṁ mahapphalan”ti.

[¶60] SN 11.17 · Homage to the Buddha

> Pali: SN 11.17 · Buddhavandanāsutta

[¶61] Near Sāvatthī in Jeta’s Grove.

> Pali: Sāvatthiyaṁ jetavane.

[¶62] Now at that time the Buddha had gone into retreat for the day’s meditation. Then Sakka, lord of gods, and the divinity Sahampati approached the Buddha and stationed themselves one by each door-post.

> Pali: Tena kho pana samayena bhagavā divāvihāragato hoti paṭisallīno. Atha kho sakko ca devānamindo brahmā ca sahampati yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā paccekaṁ dvārabāhaṁ nissāya aṭṭhaṁsu.

[¶63] Then Sakka spoke this verse in the Buddha’s presence:

> Pali: Atha kho sakko devānamindo bhagavato santike imaṁ gāthaṁ abhāsi:

[¶64] “Rise, hero! Victor in battle, with burden put down,
wander the world free of debt.
Your mind is fully liberated,
like the moon on the fifteenth night.”

> Pali: “Uṭṭhehi vīra vijitasaṅgāma,
Pannabhāra anaṇa vicara loke;
Cittañca te suvimuttaṁ,
Cando yathā pannarasāya rattin”ti.

[¶65] “Lord of gods, that’s not how to pay homage to the Realized Ones. This is how it should be done:

> Pali: “Na kho, devānaminda, tathāgatā evaṁ vanditabbā. Evañca kho, devānaminda, tathāgatā vanditabbā:

[¶66] ‘Rise, hero! Victor in battle, caravan leader,
wander the world free of debt.
Let the Blessed One teach the Dhamma!
There will be those who understand!’”

> Pali: ‘Uṭṭhehi vīra vijitasaṅgāma,
Satthavāha anaṇa vicara loke;
Desassu bhagavā dhammaṁ,
Aññātāro bhavissantī’”ti.

[¶67] SN 11.18 · Homage of Householders

> Pali: SN 11.18 · Gahaṭṭhavandanāsutta

[¶68] At Sāvatthī.

> Pali: Sāvatthiyaṁ.

[¶69] > Pali: Tatra …pe… etadavoca:

[¶70] “Once upon a time, mendicants, Sakka, lord of gods, addressed his chariot handler Mātali, ‘My dear Mātali, harness the chariot with its team of a thousand thoroughbreds. We will go to a park and see the scenery.’

> Pali: “bhūtapubbaṁ, bhikkhave, sakko devānamindo mātaliṁ saṅgāhakaṁ āmantesi: ‘yojehi, samma mātali, sahassayuttaṁ ājaññarathaṁ. Uyyānabhūmiṁ gacchāma subhūmiṁ dassanāyā’ti.

[¶71] ‘Yes, lord,’ replied Mātali. He harnessed the chariot and informed Sakka, ‘Good fellow, the chariot with its team of a thousand thoroughbreds has been harnessed. Please go at your convenience.’

> Pali: ‘Evaṁ, bhaddantavā’ti kho, bhikkhave, mātali saṅgāhako sakkassa devānamindassa paṭissutvā sahassayuttaṁ ājaññarathaṁ yojetvā sakkassa devānamindassa paṭivedesi: ‘yutto kho te, mārisa, sahassayutto ājaññaratho. Yassadāni kālaṁ maññasī’ti.

[¶72] Then Sakka descended from the Palace of Victory, raised his cupped palms, and revered the various quarters.

> Pali: Atha kho, bhikkhave, sakko devānamindo vejayantapāsādā orohanto añjaliṁ katvā sudaṁ puthuddisā namassati.

[¶73] So Mātali the chariot handler addressed Sakka in verse:

> Pali: Atha kho, bhikkhave, mātali saṅgāhako sakkaṁ devānamindaṁ gāthāya ajjhabhāsi:

[¶74] ‘Those proficient in the three Vedas worship you,
as do all the aristocrats on earth,
the four great kings,
and the glorious host of Thirty.
So what’s the name of the spirit
that you worship, Sakka?’

> Pali: ‘Taṁ namassanti tevijjā,
sabbe bhummā ca khattiyā;
Cattāro ca mahārājā,
tidasā ca yasassino;
Atha ko nāma so yakkho,
yaṁ tvaṁ sakka namassasī’ti.

[¶75] ‘Those proficient in the three Vedas worship me,
as do all the aristocrats on earth,
the four great kings,
and the glorious host of Thirty.

> Pali: ‘Maṁ namassanti tevijjā,
sabbe bhummā ca khattiyā;
Cattāro ca mahārājā,
tidasā ca yasassino.

[¶76] But I revere those accomplished in ethics,
who have long trained in immersion,
who have rightly gone forth
for the culmination of spiritual life.

> Pali: Ahañca sīlasampanne,
cirarattasamāhite;
Sammāpabbajite vande,
brahmacariyaparāyane.

[¶77] I also worship those householders,
the ethical lay followers
who make merit, Mātali,
providing for a partner in a principled manner.’

> Pali: Ye gahaṭṭhā puññakarā,
sīlavanto upāsakā;
Dhammena dāraṁ posenti,
te namassāmi mātalī’ti.

[¶78] ‘Those who you worship
seem to be the best in the world, Sakka.
I too will worship
those who you worship, Sakka.’

> Pali: ‘Seṭṭhā hi kira lokasmiṁ,
ye tvaṁ sakka namassasi;
Ahampi te namassāmi,
ye namassasi vāsavā’ti.

[¶79] After saying this, Maghavā the chief,
king of gods, Sujā’s husband,
having worshiped the various quarters
climbed into his chariot.”

> Pali: Idaṁ vatvāna maghavā,
devarājā sujampati;
Puthuddisā namassitvā,
pamukho rathamāruhī”ti.

[¶80] SN 11.19 · Homage of the Teacher

> Pali: SN 11.19 · Satthāravandanāsutta

[¶81] Near Sāvatthī in Jeta’s Grove.

> Pali: Sāvatthiyaṁ jetavane.

[¶82] “Once upon a time, mendicants, Sakka, lord of gods, addressed his chariot handler Mātali, ‘My dear Mātali, harness the chariot with its team of a thousand thoroughbreds. We will go to a park and see the scenery.’

> Pali: “Bhūtapubbaṁ, bhikkhave, sakko devānamindo mātaliṁ saṅgāhakaṁ āmantesi: ‘yojehi, samma mātali, sahassayuttaṁ ājaññarathaṁ, uyyānabhūmiṁ gacchāma subhūmiṁ dassanāyā’ti.

[¶83] ‘Yes, lord,’ replied Mātali. He harnessed the chariot and informed Sakka, ‘Good fellow, the chariot with its team of a thousand thoroughbreds has been harnessed. Please go at your convenience.’

> Pali: ‘Evaṁ, bhaddantavā’ti kho, bhikkhave, mātali saṅgāhako sakkassa devānamindassa paṭissutvā sahassayuttaṁ ājaññarathaṁ yojetvā sakkassa devānamindassa paṭivedesi: ‘yutto kho te, mārisa, sahassayutto ājaññaratho. Yassadāni kālaṁ maññasī’ti.

[¶84] Then Sakka descended from the Palace of Victory, raised his cupped palms, and revered the Buddha.

> Pali: Atha kho, bhikkhave, sakko devānamindo vejayantapāsādā orohanto añjaliṁ katvā sudaṁ bhagavantaṁ namassati.

[¶85] So Mātali the chariot handler addressed Sakka in verse:

> Pali: Atha kho, bhikkhave, mātali saṅgāhako sakkaṁ devānamindaṁ gāthāya ajjhabhāsi:

[¶86] ‘Gods and men
worship you, Vāsava.
So what’s the name of the spirit
that you worship, Sakka?’

> Pali: ‘Yañhi devā manussā ca,
taṁ namassanti vāsava;
Atha ko nāma so yakkho,
yaṁ tvaṁ sakka namassasī’ti.

[¶87] ‘It’s the fully awakened Buddha,
the Teacher of peerless name
in this world with its gods—
that’s who I worship, Mātali.

> Pali: ‘Yo idha sammāsambuddho,
asmiṁ loke sadevake;
Anomanāmaṁ satthāraṁ,
taṁ namassāmi mātali.

[¶88] Those in whom greed, hate, and ignorance
have faded away;
the perfected ones with defilements ended—
they’re who I worship, Mātali.

> Pali: Yesaṁ rāgo ca doso ca,
avijjā ca virājitā;
Khīṇāsavā arahanto,
te namassāmi mātali.

[¶89] The trainees who enjoy reducing suffering,
diligently pursuing the training
for getting rid of greed and hate,
and going past ignorance—
they’re who I worship, Mātali.’

> Pali: Ye rāgadosavinayā,
avijjāsamatikkamā;
Sekkhā apacayārāmā,
appamattānusikkhare;
Te namassāmi mātalī’ti.

[¶90] ‘Those who you worship
seem to be the best in the world, Sakka.
I too will worship
those who you worship, Sakka.’

> Pali: ‘Seṭṭhā hi kira lokasmiṁ,
ye tvaṁ sakka namassasi;
Ahampi te namassāmi,
ye namassasi vāsavā’ti.

[¶91] After saying this, Maghavā the chief,
king of gods, Sujā’s husband,
having worshiped the Buddha,
climbed into his chariot.”

> Pali: Idaṁ vatvāna maghavā,
devarājā sujampati;
Bhagavantaṁ namassitvā,
pamukho rathamāruhī”ti.

[¶92] SN 11.20 · Homage of the Saṅgha

> Pali: SN 11.20 · Saṅghavandanāsutta

[¶93] Near Sāvatthī in Jeta’s Grove.

> Pali: Sāvatthiyaṁ jetavane. Tatra kho …pe… etadavoca:

[¶94] “Once upon a time, mendicants, Sakka, lord of gods, addressed his chariot handler Mātali, ‘My dear Mātali, harness the chariot with its team of a thousand thoroughbreds. We will go to a park and see the scenery.’

> Pali: “bhūtapubbaṁ, bhikkhave, sakko devānamindo mātaliṁ saṅgāhakaṁ āmantesi: ‘yojehi, samma mātali, sahassayuttaṁ ājaññarathaṁ, uyyānabhūmiṁ gacchāma subhūmiṁ dassanāyā’ti.

[¶95] ‘Yes, lord,’ replied Mātali. He harnessed the chariot and informed Sakka, ‘Good fellow, the chariot with its team of a thousand thoroughbreds has been harnessed. Please go at your convenience.’

> Pali: ‘Evaṁ, bhaddantavā’ti kho, bhikkhave, mātali saṅgāhako sakkassa devānamindassa paṭissutvā, sahassayuttaṁ ājaññarathaṁ yojetvā sakkassa devānamindassa paṭivedesi: ‘yutto kho te, mārisa, sahassayutto ājaññaratho, yassadāni kālaṁ maññasī’ti.

[¶96] Then Sakka descended from the Palace of Victory, raised his cupped palms, and revered the mendicant Saṅgha.

> Pali: Atha kho, bhikkhave, sakko devānamindo vejayantapāsādā orohanto añjaliṁ katvā sudaṁ bhikkhusaṅghaṁ namassati.

[¶97] So Mātali the chariot handler addressed Sakka in verse:

> Pali: Atha kho, bhikkhave, mātali saṅgāhako sakkaṁ devānamindaṁ gāthāya ajjhabhāsi:

[¶98] ‘It’s these who should worship you,
namely the humans stuck in their putrid bodies,
sunk in a carcass,
stricken by hunger and thirst.

> Pali: ‘Tañhi ete namasseyyuṁ,
pūtidehasayā narā;
Nimuggā kuṇapamhete,
khuppipāsasamappitā.

[¶99] Why then do you envy those
who are homeless, Vāsava?
Relate the seers’ way of life,
let us hear what you say.’

> Pali: Kiṁ nu tesaṁ pihayasi,
anāgārāna vāsava;
Ācāraṁ isinaṁ brūhi,
taṁ suṇoma vaco tavā’ti.

[¶100] ‘This is why I envy the
homeless, Mātali.
When they leave a village,
they proceed without concern.

> Pali: ‘Etaṁ tesaṁ pihayāmi,
anāgārāna mātali;
Yamhā gāmā pakkamanti,
anapekkhā vajanti te.

[¶101] They hoard no goods in storerooms,
nor in pots or baskets.
They seek food prepared by others,
and, true to their vows, live on that.

> Pali: Na tesaṁ koṭṭhe openti,
na kumbhi na kaḷopiyaṁ;
Paraniṭṭhitamesānā,
tena yāpenti subbatā.

[¶102] The attentive, whose words are full of wisdom,
live peacefully and quietly.
Gods fight with titans,
and mortals fight each other, Mātali.

> Pali: Sumantamantino dhīrā,
tuṇhībhūtā samañcarā;
Devā viruddhā asurehi,
puthu maccā ca mātali.

[¶103] Not fighting among those who fight,
quenched among those who have taken up arms,
not grasping among those who grasp:
they’re who I worship, Mātali.’

> Pali: Aviruddhā viruddhesu,
attadaṇḍesu nibbutā;
Sādānesu anādānā,
te namassāmi mātalī’ti.

[¶104] ‘Those who you worship
seem to be the best in the world, Sakka.
I too will worship
those who you worship, Vāsava.’

> Pali: ‘Seṭṭhā hi kira lokasmiṁ,
ye tvaṁ sakka namassasi;
Ahampi te namassāmi,
ye namassasi vāsavā’”ti.

[¶105] After saying this, Maghavā the chief,
king of gods, Sujā’s husband,
having worshiped the mendicant Saṅgha,
climbed into his chariot.”

> Pali: Idaṁ vatvāna maghavā,
devarājā sujampati;
Bhikkhusaṅghaṁ namassitvā,
pamukho rathamāruhīti.

[¶106] > Pali: Dutiyo vaggo.

[¶107] > Pali: Tassuddānaṁ

[¶108] > Pali: Devā pana tayo vuttā,
daliddañca rāmaṇeyyakaṁ;
Yajamānañca vandanā,
tayo sakkanamassanāti.

## 31. Chapter Three · SN 11.21–11.25

Source: https://scriptura.si/works/pali-samyutta-nikaya-1/31/ · cite a paragraph as https://scriptura.si/works/pali-samyutta-nikaya-1/31/#p-N

[¶0] SN 11.21 · Slain

> Pali: SN 11.21 · Chetvāsutta

[¶1] Near Sāvatthī in Jeta’s Grove.

> Pali: Sāvatthiyaṁ jetavane.

[¶2] And then Sakka, lord of gods, went up to the Buddha, bowed, stood to one side, and addressed him in verse:

> Pali: Atha kho sakko devānamindo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ aṭṭhāsi. Ekamantaṁ ṭhito kho sakko devānamindo bhagavantaṁ gāthāya ajjhabhāsi:

[¶3] “When what is slain do you sleep at ease?
When what is slain is there no sorrow?
What is the one thing
whose killing you approve?”

> Pali: “Kiṁsu chetvā sukhaṁ seti,
kiṁsu chetvā na socati;
Kissassu ekadhammassa,
vadhaṁ rocesi gotamā”ti.

[¶4] “When anger’s slain you sleep at ease.
When anger’s slain there is no sorrow.
Anger has a poisonous root
and a sweet tip, O Vāsava.
The noble ones praise its killing,
for when it’s slain there is no sorrow.”

> Pali: “Kodhaṁ chetvā sukhaṁ seti,
kodhaṁ chetvā na socati;
Kodhassa visamūlassa,
madhuraggassa vāsava;
Vadhaṁ ariyā pasaṁsanti,
tañhi chetvā na socatī”ti.

[¶5] SN 11.22 · Ugly

> Pali: SN 11.22 · Dubbaṇṇiyasutta

[¶6] Near Sāvatthī in Jeta’s Grove.

> Pali: Sāvatthiyaṁ jetavane. Tatra kho …pe… etadavoca:

[¶7] “Once upon a time, mendicants, there was a native spirit who was ugly and deformed. He sat on the throne of Sakka, lord of gods.

> Pali: “bhūtapubbaṁ, bhikkhave, aññataro yakkho dubbaṇṇo okoṭimako sakkassa devānamindassa āsane nisinno ahosi.

[¶8] But the gods of the thirty-three complained, grumbled, and objected, ‘Oh lord, how incredible, how amazing! This ugly and deformed spirit is sitting on the throne of Sakka, the lord of gods.’ But the more the gods complained, the more attractive, good-looking, and lovely that spirit became.

> Pali: Tatra sudaṁ, bhikkhave, devā tāvatiṁsā ujjhāyanti khiyyanti vipācenti: ‘acchariyaṁ vata bho, abbhutaṁ vata bho. Ayaṁ yakkho dubbaṇṇo okoṭimako sakkassa devānamindassa āsane nisinno’ti. Yathā yathā kho, bhikkhave, devā tāvatiṁsā ujjhāyanti khiyyanti vipācenti tathā tathā so yakkho abhirūpataro ceva hoti dassanīyataro ca pāsādikataro ca.

[¶9] So the gods went up to Sakka and told him what had happened. He replied, ‘Surely, good fellow, that must be the anger-eating spirit!’

> Pali: Atha kho, bhikkhave, devā tāvatiṁsā yena sakko devānamindo tenupasaṅkamiṁsu; upasaṅkamitvā sakkaṁ devānamindaṁ etadavocuṁ: ‘idha te, mārisa, aññataro yakkho dubbaṇṇo okoṭimako sakkassa devānamindassa āsane nisinno. Tatra sudaṁ, mārisa, devā tāvatiṁsā ujjhāyanti khiyyanti vipācenti: “acchariyaṁ vata bho, abbhutaṁ vata bho. Ayaṁ yakkho dubbaṇṇo okoṭimako sakkassa devānamindassa āsane nisinno”ti. Yathā yathā kho, mārisa, devā ujjhāyanti khiyyanti vipācenti tathā tathā so yakkho abhirūpataro ceva hoti dassanīyataro ca pāsādikataro cāti. So hi nūna, mārisa, kodhabhakkho yakkho bhavissatī’ti.

[¶10] Then Sakka went up to that spirit, arranged his robe over one shoulder, knelt on his right knee, raised his joined palms toward the anger-eating spirit, and pronounced his name three times: ‘Good fellow, I am Sakka, lord of gods! Good fellow, I am Sakka, the lord of gods!’ But the more Sakka pronounced his name, the uglier and more deformed the spirit became, until eventually it vanished right there.

> Pali: Atha kho, bhikkhave, sakko devānamindo yena so kodhabhakkho yakkho tenupasaṅkami; upasaṅkamitvā ekaṁsaṁ uttarāsaṅgaṁ karitvā dakkhiṇajāṇumaṇḍalaṁ pathaviyaṁ nihantvā yena so kodhabhakkho yakkho tenañjaliṁ paṇāmetvā tikkhattuṁ nāmaṁ sāveti: ‘sakkohaṁ, mārisa, devānamindo, sakkohaṁ, mārisa, devānamindo’ti. Yathā yathā kho, bhikkhave, sakko devānamindo nāmaṁ sāvesi tathā tathā so yakkho dubbaṇṇataro ceva ahosi okoṭimakataro ca. Dubbaṇṇataro ceva hutvā okoṭimakataro ca tatthevantaradhāyīti.

[¶11] Then Sakka, lord of gods, guiding the gods of the thirty-three, spoke this verse:

> Pali: Atha kho, bhikkhave, sakko devānamindo sake āsane nisīditvā deve tāvatiṁse anunayamāno tāyaṁ velāyaṁ imā gāthāyo abhāsi:

[¶12] ‘My mind isn’t easily upset;
I’m not easily drawn into the maelstrom.
I don’t get angry for long,
anger doesn’t last in me.

> Pali: ‘Na sūpahatacittomhi,
nāvattena suvānayo;
Na vo cirāhaṁ kujjhāmi,
kodho mayi nāvatiṭṭhati.

[¶13] When I do get angry I don’t speak harshly,
nor do I advertise my own virtues.
I carefully restrain myself
out of regard for my own welfare.’”

> Pali: Kuddhāhaṁ na pharusaṁ brūmi,
Na ca dhammāni kittaye;
Sanniggaṇhāmi attānaṁ,
Sampassaṁ atthamattano’”ti.

[¶14] SN 11.23 · The Sambari Sorcery

> Pali: SN 11.23 · Sambarimāyāsutta

[¶15] At Sāvatthī.

> Pali: Sāvatthiyaṁ …pe…

[¶16] The Buddha said this:

> Pali: bhagavā etadavoca:

[¶17] “Once upon a time, mendicants, Vepacitti, lord of titans, was sick, suffering, gravely ill. So Sakka went to see him to ask after his illness.

> Pali: “bhūtapubbaṁ, bhikkhave, vepacitti asurindo ābādhiko ahosi dukkhito bāḷhagilāno. Atha kho, bhikkhave, sakko devānamindo yena vepacitti asurindo tenupasaṅkami gilānapucchako.

[¶18] Vepacitti saw Sakka coming off in the distance, and said to him, ‘Heal me, lord of gods!’

> Pali: Addasā kho, bhikkhave, vepacitti asurindo sakkaṁ devānamindaṁ dūratova āgacchantaṁ. Disvāna sakkaṁ devānamindaṁ etadavoca: ‘tikiccha maṁ, devānamindā’ti.

[¶19] ‘Teach me, Vepacitti, the Sambari sorcery.’

> Pali: ‘Vācehi maṁ, vepacitti, sambarimāyan’ti.

[¶20] ‘I can’t do that, good fellow, until I have consulted with the titans.’

> Pali: ‘Na tāvāhaṁ vācemi, yāvāhaṁ, mārisa, asure paṭipucchāmī’ti.

[¶21] Then Vepacitti, lord of titans, asked the titans, ‘Good fellows, may I teach the Sambari sorcery to Sakka, lord of gods?’

> Pali: Atha kho, bhikkhave, vepacitti asurindo asure paṭipucchi: ‘vācemahaṁ, mārisā, sakkaṁ devānamindaṁ sambarimāyan’ti?

[¶22] ‘Do not, good fellow, teach the Sambari sorcery to Sakka!’

> Pali: ‘Mā kho tvaṁ, mārisa, vācesi sakkaṁ devānamindaṁ sambarimāyan’ti.

[¶23] So Vepacitti addressed Sakka in verse:

> Pali: Atha kho, bhikkhave, vepacitti asurindo sakkaṁ devānamindaṁ gāthāya ajjhabhāsi:

[¶24] ‘O Maghavā, O Sakka,
king of gods, Sujā’s husband:
a sorceror like Sambara falls
into the terrible hell for a full century.’”

> Pali: ‘Māyāvī maghavā sakka,
devarāja sujampati;
Upeti nirayaṁ ghoraṁ,
sambarova sataṁ saman’”ti.

[¶25] SN 11.24 · Transgression

> Pali: SN 11.24 · Accayasutta

[¶26] At Sāvatthī.

> Pali: Sāvatthiyaṁ …pe… ārāme.

[¶27] Now at that time two mendicants had clashed. One of them transgressed against the other. The transgressor confessed to the other mendicant, but they didn’t accept it. Then several mendicants went up to the Buddha, bowed, sat down to one side, and told him what had happened.

> Pali: Tena kho pana samayena dve bhikkhū sampayojesuṁ. Tatreko bhikkhu accasarā. Atha kho so bhikkhu tassa bhikkhuno santike accayaṁ accayato deseti; so bhikkhu nappaṭiggaṇhāti. Atha kho sambahulā bhikkhū yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinnā kho te bhikkhū bhagavantaṁ etadavocuṁ: “idha, bhante, dve bhikkhū sampayojesuṁ, tatreko bhikkhu accasarā. Atha kho so, bhante, bhikkhu tassa bhikkhuno santike accayaṁ accayato deseti, so bhikkhu nappaṭiggaṇhātī”ti.

[¶28] “Mendicants, there are two fools. One who doesn’t recognize when they’ve made a mistake. And one who doesn’t properly accept the confession of someone who’s made a mistake. These are the two fools.

> Pali: “Dveme, bhikkhave, bālā. Yo ca accayaṁ accayato na passati, yo ca accayaṁ desentassa yathādhammaṁ nappaṭiggaṇhāti— ime kho, bhikkhave, dve bālā.

[¶29] There are two who are astute. One who recognizes when they’ve made a mistake. And one who properly accepts the confession of someone who’s made a mistake. These are the two who are astute.

> Pali: Dveme, bhikkhave, paṇḍitā. Yo ca accayaṁ accayato passati, yo ca accayaṁ desentassa yathādhammaṁ paṭiggaṇhāti— ime kho, bhikkhave, dve paṇḍitā.

[¶30] Once upon a time, mendicants, Sakka, lord of gods, guiding the gods of the thirty-three, spoke this verse:

> Pali: Bhūtapubbaṁ, bhikkhave, sakko devānamindo sudhammāyaṁ sabhāyaṁ deve tāvatiṁse anunayamāno tāyaṁ velāyaṁ imaṁ gāthaṁ abhāsi:

[¶31] ‘Control your anger;
don’t let friendships decay.
Don’t blame the blameless,
and don’t backbite.
For anger crushes bad people
like a mountain.’”

> Pali: ‘Kodho vo vasamāyātu,
Mā ca mittehi vo jarā;
Agarahiyaṁ mā garahittha,
Mā ca bhāsittha pesuṇaṁ;
Atha pāpajanaṁ kodho,
Pabbatovābhimaddatī’”ti.

[¶32] SN 11.25 · Don’t Be Angry

> Pali: SN 11.25 · Akkodhasutta

[¶33] So I have heard. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.

> Pali: Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme.

[¶34] There the Buddha addressed the mendicants:

> Pali: Tatra kho bhagavā bhikkhū …pe… bhagavā etadavoca:

[¶35] “Once upon a time, mendicants, Sakka, lord of gods, guiding the gods of the thirty-three, spoke this verse:

> Pali: “bhūtapubbaṁ, bhikkhave, sakko devānamindo sudhammāyaṁ sabhāyaṁ deve tāvatiṁse anunayamāno tāyaṁ velāyaṁ imaṁ gāthaṁ abhāsi:

[¶36] ‘Don’t let anger be your master,
don’t get angry at angry people.
Kindness and harmlessness
are always present in the noble ones.
For anger crushes bad people
like a mountain.’”

> Pali: ‘Mā vo kodho ajjhabhavi,
mā ca kujjhittha kujjhataṁ;
Akkodho avihiṁsā ca,
ariyesu ca paṭipadā;
Atha pāpajanaṁ kodho,
pabbatovābhimaddatī’”ti.

[¶37] > Pali: Tatiyo vaggo.

[¶38] > Pali: Tassuddānaṁ

[¶39] > Pali: Chetvā dubbaṇṇiya māyā,
accayena akodhano;
Desitaṁ buddhaseṭṭhena,
idañhi sakkapañcakanti.

[¶40] The Linked Discourses with Sakka are complete.

> Pali: Sakkasaṁyuttaṁ samattaṁ.

[¶41] > Pali: Sagāthāvaggo paṭhamo.

[¶42] > Pali: Tassuddānaṁ

[¶43] > Pali: Devatā devaputto ca,
rājā māro ca bhikkhunī;
Brahmā brāhmaṇa vaṅgīso,
vanayakkhena vāsavoti.

[¶44] The Book With Verses is finished.

> Pali: Sagāthāvaggasaṁyuttapāḷi niṭṭhitā.