Various Sectarians · SN 2.21–2.30

SN 2.21 · With Shiva

SN 2.21 · Sivasutta

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

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

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:

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:

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

“Sabbhireva samāsetha,sabbhi kubbetha santhavaṁ;Sataṁ saddhammamaññāya,seyyo hoti na pāpiyo.

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.

Sabbhireva samāsetha,sabbhi kubbetha santhavaṁ;Sataṁ saddhammamaññāya,paññā labbhati nāññato.

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.

Sabbhireva samāsetha,sabbhi kubbetha santhavaṁ;Sataṁ saddhammamaññāya,sokamajjhe na socati.

Associate only with the virtuous!Try to get close to the virtuous!Understanding the true teaching of the good,you dazzle among your relatives.

Sabbhireva samāsetha,sabbhi kubbetha santhavaṁ;Sataṁ saddhammamaññāya,ñātimajjhe virocati.

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.

Sabbhireva samāsetha,sabbhi kubbetha santhavaṁ;Sataṁ saddhammamaññāya,sattā gacchanti suggatiṁ.

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

Sabbhireva samāsetha,sabbhi kubbetha santhavaṁ;Sataṁ saddhammamaññāya,sattā tiṭṭhanti sātatan”ti.

Then the Buddha replied to Shiva in verse:

Atha kho bhagavā sivaṁ devaputtaṁ gāthāya paccabhāsi:

“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.”

“Sabbhireva samāsetha,sabbhi kubbetha santhavaṁ;Sataṁ saddhammamaññāya,sabbadukkhā pamuccatī”ti.

SN 2.22 · With Khema

SN 2.22 · Khemasutta

Standing to one side, the godling Khema recited these verses in the Buddha’s presence:

Ekamantaṁ ṭhito kho khemo devaputto bhagavato santike imā gāthāyo abhāsi:

“Fools and simpletons behavelike their own worst enemies,doing wicked deedsthat ripen as bitter fruit.

“Caranti bālā dummedhā,amitteneva attanā;Karontā pāpakaṁ kammaṁ,yaṁ hoti kaṭukapphalaṁ.

It’s not good to do a deedthat plagues you later on,for which you weep and wail,as its effect stays with you.

Na taṁ kammaṁ kataṁ sādhu,yaṁ katvā anutappati;Yassa assumukho rodaṁ,vipākaṁ paṭisevati.

It is good to do a deedthat doesn’t plague you later on,that gladdens and cheers,as its effect stays with you.”

Tañca kammaṁ kataṁ sādhu,yaṁ katvā nānutappati;Yassa patīto sumano,vipākaṁ paṭisevati.

“As a precaution, you should dowhat you know is for your own welfare.A thinker, an attentive one would not proceedthinking like the cart driver.

Paṭikacceva taṁ kayirā,yaṁ jaññā hitamattano;Na sākaṭikacintāya,mantā dhīro parakkame.

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.

Yathā sākaṭiko maṭṭhaṁ,samaṁ hitvā mahāpathaṁ;Visamaṁ maggamāruyha,akkhacchinnova jhāyati.

So too, a dullard leaves the goodto follow what’s against the good.Fallen in the jaws of death,they fret like one whose axle is broken.”

Evaṁ dhammā apakkamma,adhammamanuvattiya;Mando maccumukhaṁ patto,akkhacchinnova jhāyatī”ti.

SN 2.23 · With Serī

SN 2.23 · Serīsutta

Standing to one side, the godling Serī addressed the Buddha in verse:

Ekamantaṁ ṭhito kho serī devaputto bhagavantaṁ gāthāya ajjhabhāsi:

“Both gods and humansenjoy their food.So what’s the name of the spiritwho doesn’t like food?”

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

“Those who give with faithand a clear and confident heart,partake of foodin this world and the next.

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

So you should dispel stinginess,overcoming that stain, and give a gift.The good deeds of sentient beingssupport them in the next world.”

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

“It’s incredible, sir, it’s amazing, how well said this was by the Buddha.” He repeated the Buddha’s verses, and said:

“Acchariyaṁ, bhante, abbhutaṁ, bhante. Yāvasubhāsitamidaṁ, bhante, bhagavatā:

“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.

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.

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.

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.

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.

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.

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.

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.

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.

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:

‘Those who give with faithand a clear and confident heart,partake of foodin this world and the next.

‘Ye naṁ dadanti saddhāya,vippasannena cetasā;Tameva annaṁ bhajati,asmiṁ loke paramhi ca.

So you should dispel stinginess,overcoming that stain, and give a gift.The good deeds of sentient beingssupport them in the next world.’”

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

SN 2.24 · With Ghaṭīkāra

SN 2.24 · Ghaṭīkārasutta

Standing to one side, the godling Ghaṭīkāra spoke this verse in the Buddha’s presence:

Ekamantaṁ ṭhito kho ghaṭīkāro devaputto bhagavato santike imaṁ gāthaṁ abhāsi:

“Seven mendicants reborn in Avihahave been freed.With the complete ending of greed and hate,they’ve crossed over clinging to the world.”

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

“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?”

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

“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.”

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

“You speak well of them,who have let go the snares of Māra.Whose teaching did they understandto cut the bonds of rebirth?”

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

“None other than the Blessed One!None other than your instruction!It was your teaching that they understoodto cut the bonds of rebirth.

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

Where name and formcease with no residue left behind;understanding this teaching,they cut the bonds of rebirth.”

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

“The words you say are deep,hard to understand, so very hard to wake up to.Whose teaching did you understandto be able to say such things?”

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

“In the past I was a potterin Vebhaliṅga named Ghaṭīkāra.I took care of my parentsas a lay follower of Buddha Kassapa.

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

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

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

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

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

“That’s exactly how it was,just as you say, Bhaggava.In the past you were a potterin Vebhaliṅga named Ghaṭīkāra.

“Evametaṁ tadā āsi,yathā bhāsasi bhaggava;Kumbhakāro pure āsi,vekaḷiṅge ghaṭīkaro.

You took care of your parentsas 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.”

Mātāpettibharo āsi,kassapassa upāsako;Virato methunā dhammā,brahmacārī nirāmiso;Ahuvā me sagāmeyyo,ahuvā me pure sakhā”ti.

“That’s how it waswhen those friends of old met again.Both of them are evolved,and bear their final body.”

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

SN 2.25 · With Jantu

SN 2.25 · Jantusutta

So I have heard.

Evaṁ me sutaṁ—

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.

ekaṁ samayaṁ sambahulā bhikkhū, kosalesu viharanti himavantapasse araññakuṭikāya uddhatā unnaḷā capalā mukharā vikiṇṇavācā muṭṭhassatino asampajānā asamāhitā vibbhantacittā pākatindriyā.

Then on the fifteenth day sabbath the godling Jantu went up to those mendicants and addressed them in verse:

Atha kho jantu devaputto tadahuposathe pannarase yena te bhikkhū tenupasaṅkami; upasaṅkamitvā te bhikkhū gāthāhi ajjhabhāsi:

“The mendicants used to live happily,as disciples of Gotama.Desireless they sought alms;desireless they used their lodgings.Knowing that the world was impermanentthey made an end of suffering.

“Sukhajīvino pure āsuṁ,bhikkhū gotamasāvakā;Anicchā piṇḍamesanā,anicchā sayanāsanaṁ;Loke aniccataṁ ñatvā,dukkhassantaṁ akaṁsu te.

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.

Dupposaṁ katvā attānaṁ,gāme gāmaṇikā viya;Bhutvā bhutvā nipajjanti,parāgāresu mucchitā.

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.

Saṅghassa añjaliṁ katvā,idhekacce vadāmahaṁ;Apaviddhā anāthā te,yathā petā tatheva te.

I’m speaking aboutthose who live negligently.To those who live diligentlyI pay homage.”

Ye kho pamattā viharanti,te me sandhāya bhāsitaṁ;Ye appamattā viharanti,namo tesaṁ karomahan”ti.

SN 2.26 · With Rohitassa

SN 2.26 · Rohitassasutta

At Sāvatthī.

Sāvatthinidānaṁ.

Standing to one side, the godling Rohitassa said to the Buddha:

Ekamantaṁ ṭhito kho rohitasso devaputto bhagavantaṁ etadavoca:

“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?”

“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?

“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.”

“Yattha kho, āvuso, na jāyati na jīyati na mīyati na cavati na upapajjati, nāhaṁ taṁ gamanena lokassa antaṁ ñāteyyaṁ daṭṭheyyaṁ patteyyanti vadāmī”ti.

“It’s incredible, sir, it’s amazing, how well said this was by the Buddha.

“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.

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.

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.

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.’”

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.

“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.

“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.

The end of the world can neverbe reached by traveling.But without reaching the end of the world,there’s no release from suffering.

Gamanena na pattabbo,lokassanto kudācanaṁ;Na ca appatvā lokantaṁ,dukkhā atthi pamocanaṁ.

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.”

Tasmā have lokavidū sumedho,Lokantagū vusitabrahmacariyo;Lokassa antaṁ samitāvi ñatvā,Nāsīsati lokamimaṁ parañcā”ti.

SN 2.27 · With Nanda

SN 2.27 · Nandasutta

Standing to one side, the godling Nanda spoke this verse in the Buddha’s presence:

Ekamantaṁ ṭhito kho nando devaputto bhagavato santike imaṁ gāthaṁ abhāsi:

“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.”

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

“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.”

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

SN 2.28 · With Nandivisāla

SN 2.28 · Nandivisālasutta

Standing to one side, the godling Nandivisāla addressed the Buddha in verse:

Ekamantaṁ ṭhito kho nandivisālo devaputto bhagavantaṁ gāthāya ajjhabhāsi:

“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?”

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

“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.”

“Chetvā naddhiṁ varattañca,icchālobhañca pāpakaṁ;Samūlaṁ taṇhamabbuyha,evaṁ yātrā bhavissatī”ti.

SN 2.29 · With Susīma

SN 2.29 · Susimasutta

At Sāvatthī.

Sāvatthinidānaṁ.

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?”

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?

“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?”

“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?

“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.

“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?

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:

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:

“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.”

“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?

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.

Atha kho susimassa devaputtassa devaputtaparisā āyasmato sāriputtassa vaṇṇe bhaññamāne attamanā pamuditā pītisomanassajātā uccāvacā vaṇṇanibhā upadaṁseti.

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.

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.

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.

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.

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.

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.

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.

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.

Then the godling Susīma spoke this verse about Venerable Sāriputta in the Buddha’s presence:

Atha kho susimo devaputto āyasmantaṁ sāriputtaṁ ārabbha bhagavato santike imaṁ gāthaṁ abhāsi:

“He’s considered astute,Sāriputta, free of anger.Few in wishes, gentle, tamed,the seer shines in the Teacher’s praise!”

“Paṇḍitoti samaññāto,sāriputto akodhano;Appiccho sorato danto,satthuvaṇṇābhato isī”ti.

Then the Buddha replied to Susīma with this verse about Venerable Sāriputta:

Atha kho bhagavā āyasmantaṁ sāriputtaṁ ārabbha susimaṁ devaputtaṁ gāthāya paccabhāsi:

“He’s considered astute,Sāriputta, free of anger.Few in wishes, gentle, tamed;developed and well-tamed, he awaits his time.”

“Paṇḍitoti samaññāto,sāriputto akodhano;Appiccho sorato danto,kālaṁ kaṅkhati sudanto”ti.

SN 2.30 · The Disciples of Various Monastics of Other Religions

SN 2.30 · Nānātitthiyasāvakasutta

So I have heard. At one time the Buddha was staying near Rājagaha in the Bamboo Grove, the squirrels’ feeding ground.

Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā rājagahe viharati veḷuvane kalandakanivāpe.

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.

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.

Standing to one side, the godling Asama spoke this verse about Pūraṇa Kassapa in the Buddha’s presence:

Ekamantaṁ ṭhito kho asamo devaputto pūraṇaṁ kassapaṁ ārabbha bhagavato santike imaṁ gāthaṁ abhāsi:

“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.”

“Idha chinditamārite,Hatajānīsu kassapo;Na pāpaṁ samanupassati,Puññaṁ vā pana attano;Sa ve vissāsamācikkhi,Satthā arahati mānanan”ti.

Then the godling Sahalī spoke this verse about the bamboo-staffed ascetic Gosāla in the Buddha’s presence:

Atha kho sahali devaputto makkhaliṁ gosālaṁ ārabbha bhagavato santike imaṁ gāthaṁ abhāsi:

“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!”

“Tapojigucchāya susaṁvutatto,Vācaṁ pahāya kalahaṁ janena;Samosavajjā virato saccavādī,Na hi nūna tādisaṁ karoti pāpan”ti.

Then the godling Niṅka spoke this verse about the Jain ascetic of the Ñātika clan in the Buddha’s presence:

Atha kho nīko devaputto nigaṇṭhaṁ nāṭaputtaṁ ārabbha bhagavato santike imaṁ gāthaṁ abhāsi:

“Disgusted at sin, an alert mendicant,well restrained in the fourfold constraint;explaining what is seen and heard:surely he can be no sinner!”

“Jegucchī nipako bhikkhu,Cātuyāmasusaṁvuto;Diṭṭhaṁ sutañca ācikkhaṁ,Na hi nūna kibbisī siyā”ti.

Then the godling Ākoṭaka spoke this verse about various sectarian teachers in the Buddha’s presence:

Atha kho ākoṭako devaputto nānātitthiye ārabbha bhagavato santike imaṁ gāthaṁ abhāsi:

“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!”

“Pakudhako kātiyāno nigaṇṭho,Ye cāpime makkhalipūraṇāse;Gaṇassa satthāro sāmaññappattā,Na hi nūna te sappurisehi dūre”ti.

Then the godling Veṭambarī replied to the godling Ākoṭaka in verse:

Atha kho vegabbhari devaputto ākoṭakaṁ devaputtaṁ gāthāya paccabhāsi:

“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.”

“Sahācaritena chavo sigālo,Na kotthuko sīhasamo kadāci;Naggo musāvādī gaṇassa satthā,Saṅkassarācāro na sataṁ sarikkho”ti.

Then Māra the Wicked took possession of the godling Veṭambarī and spoke this verse in the Buddha’s presence:

Atha kho māro pāpimā begabbhariṁ devaputtaṁ anvāvisitvā bhagavato santike imaṁ gāthaṁ abhāsi:

“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 instructionsregarding the next world.”

“Tapojigucchāya āyuttā,pālayaṁ pavivekiyaṁ;Rūpe ca ye niviṭṭhāse,devalokābhinandino;Te ve sammānusāsanti,paralokāya mātiyā”ti.

Then the Buddha, knowing that this was Māra the Wicked, replied to him in verse:

Atha kho bhagavā “māro ayaṁ pāpimā” iti viditvā, māraṁ pāpimantaṁ gāthāya paccabhāsi:

“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.”

“Ye keci rūpā idha vā huraṁ vā,Ye cantalikkhasmiṁ pabhāsavaṇṇā;Sabbeva te te namucippasatthā,Āmisaṁva macchānaṁ vadhāya khittā”ti.

Then the godling Māṇavagāmiya spoke this verse about the Buddha in his presence:

Atha kho māṇavagāmiyo devaputto bhagavantaṁ ārabbha bhagavato santike imā gāthāyo abhāsi:

“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.

“Vipulo rājagahīyānaṁ,giri seṭṭho pavuccati;Seto himavataṁ seṭṭho,ādicco aghagāminaṁ.

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.”

Samuddo udadhinaṁ seṭṭho,nakkhattānaṁva candimā;Sadevakassa lokassa,buddho aggo pavuccatī”ti.

The Linked Discourses on Godlings are complete.

Devaputtasaṁyuttaṁ samattaṁ.