Childless · SN 3.11–3.19

SN 3.11 · Seven Matted-Hair Ascetics

SN 3.11 · Sattajaṭilasutta

At one time the Buddha was staying near Sāvatthī in the stilt longhouse of Migāra’s mother in the Eastern Monastery.

Ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati pubbārāme migāramātupāsāde.

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.

Tena kho pana samayena bhagavā sāyanhasamayaṁ paṭisallānā vuṭṭhito bahidvārakoṭṭhake nisinno hoti. Atha kho rājā pasenadi kosalo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi.

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.

Tena kho pana samayena satta ca jaṭilā satta ca nigaṇṭhā satta ca acelakā satta ca ekasāṭakā satta ca paribbājakā parūḷhakacchanakhalomā khārivividhamādāya bhagavato avidūre atikkamanti.

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!”

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.

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!”

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.

“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.

“Dujjānaṁ kho etaṁ, mahārāja, tayā gihinā kāmabhoginā puttasambādhasayanaṁ ajjhāvasantena kāsikacandanaṁ paccanubhontena mālāgandhavilepanaṁ dhārayantena jātarūparajataṁ sādiyantena: ‘ime vā arahanto, ime vā arahattamaggaṁ samāpannā’ti.

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.”

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.

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

“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.

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.”

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.

Then, understanding this matter, on that occasion the Buddha recited these verses:

Atha kho bhagavā etamatthaṁ viditvā tāyaṁ velāyaṁ imā gāthāyo abhāsi:

“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 worlddisguised as the disciplined.

“Na vaṇṇarūpena naro sujāno,Na vissase ittaradassanena;Susaññatānañhi viyañjanena,Asaññatā lokamimaṁ caranti.

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.”

Patirūpako mattikākuṇḍalova,Lohaḍḍhamāsova suvaṇṇachanno;Caranti loke parivārachannā,Anto asuddhā bahi sobhamānā”ti.

SN 3.12 · Five Kings

SN 3.12 · Pañcarājasutta

At Sāvatthī.

Sāvatthinidānaṁ.

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?”

Tena kho pana samayena pañcannaṁ rājūnaṁ pasenadipamukhānaṁ pañcahi kāmaguṇehi samappitānaṁ samaṅgībhūtānaṁ paricārayamānānaṁ ayamantarākathā udapādi: “kiṁ nu kho kāmānaṁ aggan”ti?

Some of them said, “Sights are the best of sensual pleasures!”

Tatrekacce evamāhaṁsu: “rūpā kāmānaṁ aggan”ti.

Others said, “Sounds are best!”

Ekacce evamāhaṁsu: “saddā kāmānaṁ aggan”ti.

Others said, “Smells are best!”

Ekacce evamāhaṁsu: “gandhā kāmānaṁ aggan”ti.

Others said, “Tastes are best!”

Ekacce evamāhaṁsu: “rasā kāmānaṁ aggan”ti.

Others said, “Touches are best!”

Ekacce evamāhaṁsu: “phoṭṭhabbā kāmānaṁ aggan”ti.

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.”

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.

“Yes, good fellows,” replied those kings.

“Evaṁ, mārisā”ti kho te rājāno rañño pasenadissa kosalassa paccassosuṁ.

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?”

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?

“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.

“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.

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.”

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.

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!”

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.

“Then speak as you feel inspired,” said the Buddha.

“Paṭibhātu taṁ, candanaṅgalikā”ti bhagavā avoca.

Then the lay follower Candanaṅgalika extolled the Buddha in his presence with an appropriate verse:

Atha kho candanaṅgaliko upāsako bhagavato sammukhā tadanurūpāya gāthāya abhitthavi:

“Like a fragrant pink lotusthat blooms at daybreak, its fragrance unfaded—see Aṅgīrasa dazzle,bright as the sun in the sky!”

“Padumaṁ yathā kokanadaṁ sugandhaṁ,Pāto siyā phullamavītagandhaṁ;Aṅgīrasaṁ passa virocamānaṁ,Tapantamādiccamivantalikkhe”ti.

Then those five kings clothed Candanaṅgalika with five upper robes. And Candanaṅgalika in turn endowed the Buddha with those robes.

Atha kho te pañca rājāno candanaṅgalikaṁ upāsakaṁ pañcahi uttarāsaṅgehi acchādesuṁ. Atha kho candanaṅgaliko upāsako tehi pañcahi uttarāsaṅgehi bhagavantaṁ acchādesīti.

SN 3.13 · A Bucketful of Rice

SN 3.13 · Doṇapākasutta

At Sāvatthī.

Sāvatthinidānaṁ.

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.

Tena kho pana samayena rājā pasenadi kosalo doṇapākakuraṁ bhuñjati. Atha kho rājā pasenadi kosalo bhuttāvī mahassāsī yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi.

Then, knowing that King Pasenadi was huffing and puffing after eating, on that occasion the Buddha spoke this verse:

Atha kho bhagavā rājānaṁ pasenadiṁ kosalaṁ bhuttāviṁ mahassāsiṁ viditvā tāyaṁ velāyaṁ imaṁ gāthaṁ abhāsi:

“When a man is always mindful,knowing moderation in eating,his discomfort fades,and he ages slowly, taking care of his life.”

“Manujassa sadā satīmato,Mattaṁ jānato laddhabhojane;Tanukassa bhavanti vedanā,Saṇikaṁ jīrati āyupālayan”ti.

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.”

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.

“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:

“Evaṁ, devā”ti kho sudassano māṇavo rañño pasenadissa kosalassa paṭissutvā bhagavato santike imaṁ gāthaṁ pariyāpuṇitvā rañño pasenadissa kosalassa bhattābhihāre sudaṁ bhāsati:

“When a man is always mindful,knowing moderation in eating,his discomfort fades,and he ages slowly, taking care of his life.”

“Manujassa sadā satīmato,Mattaṁ jānato laddhabhojane;Tanukassa bhavanti vedanā,Saṇikaṁ jīrati āyupālayan”ti.

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:

Atha kho rājā pasenadi kosalo anupubbena nāḷikodanaparamatāya saṇṭhāsi. Atha kho rājā pasenadi kosalo aparena samayena susallikhitagatto pāṇinā gattāni anumajjanto tāyaṁ velāyaṁ imaṁ udānaṁ udānesi:

“In both ways the Buddha has sympathy for me: in the good of this life and the good of lives to come.”

“ubhayena vata maṁ so bhagavā atthena anukampi— diṭṭhadhammikena ceva atthena samparāyikena cā”ti.

SN 3.14 · Battle (1st)

SN 3.14 · Paṭhamasaṅgāmasutta

At Sāvatthī.

Sāvatthinidānaṁ.

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.

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.

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:

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:

“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.”

“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.

That is what the Buddha said. …

Idamavoca …pe…

“Victory breeds enmity;the defeated sleep badly.The peaceful sleep at ease,having left victory and defeat behind.”

“Jayaṁ veraṁ pasavati,dukkhaṁ seti parājito;Upasanto sukhaṁ seti,hitvā jayaparājayan”ti.

SN 3.15 · Battle (2nd)

SN 3.15 · Dutiyasaṅgāmasutta

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.

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.

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?”

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.

And that’s what he did.

Atha kho rājā pasenadi kosalo rañño māgadhassa ajātasattuno vedehiputtassa sabbaṁ hatthikāyaṁ pariyādiyitvā sabbaṁ assakāyaṁ pariyādiyitvā sabbaṁ rathakāyaṁ pariyādiyitvā sabbaṁ pattikāyaṁ pariyādiyitvā jīvantameva naṁ osajji.

Then several mendicants … told the Buddha what had happened.

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:

Then, understanding this matter, on that occasion the Buddha recited these verses:

Atha kho bhagavā etamatthaṁ viditvā tāyaṁ velāyaṁ imā gāthāyo abhāsi:

“A man goes on plunderingas long as it serves his ends.But as soon as others plunder him,the plunderer is plundered.

“Vilumpateva puriso,yāvassa upakappati;Yadā caññe vilumpanti,so vilutto viluppati.

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.

Ṭhānañhi maññati bālo,yāva pāpaṁ na paccati;Yadā ca paccati pāpaṁ,atha dukkhaṁ nigacchati.

A killer creates a killer;a conqueror creates a conqueror;an abuser creates abuse,and a bully creates a bully.And so as deeds unfoldthe plunderer is plundered.”

Hantā labhati hantāraṁ,jetāraṁ labhate jayaṁ;Akkosako ca akkosaṁ,rosetārañca rosako;Atha kammavivaṭṭena,so vilutto viluppatī”ti.

SN 3.16 · A Daughter

SN 3.16 · Mallikāsutta

At Sāvatthī.

Sāvatthinidānaṁ.

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.

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.

Then, knowing that King Pasenadi was disappointed, on that occasion the Buddha recited these verses:

Atha kho bhagavā rājānaṁ pasenadiṁ kosalaṁ anattamanataṁ viditvā tāyaṁ velāyaṁ imā gāthāyo abhāsi:

“Well, some women are better than men,O ruler of the people.Wise and virtuous, a devoted wifewhose mother-in-law is her queen.

“Itthīpi hi ekacciyā,seyyā posa janādhipa;Medhāvinī sīlavatī,sassudevā patibbatā.

And when she has a son,he becomes a hero, O lord of the land.The son of such a blessed ladymay even rule the realm.”

Tassā yo jāyati poso,sūro hoti disampati;Tādisā subhagiyā putto,rajjampi anusāsatī”ti.

SN 3.17 · Diligence

SN 3.17 · Appamādasutta

At Sāvatthī.

Sāvatthinidānaṁ.

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?”

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?

“There is, Great King.”

“Atthi kho, mahārāja, eko dhammo yo ubho atthe samadhiggayha tiṭṭhati— diṭṭhadhammikañceva atthaṁ samparāyikañcā”ti.

“So what is that one thing?”

“Katamo pana, bhante, eko dhammo, yo ubho atthe samadhiggayha tiṭṭhati— diṭṭhadhammikañceva atthaṁ samparāyikañcā”ti?

“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.”

“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.

That is what the Buddha said. …

Idamavoca …pe…

“For one who desires high delightsagain and again—long life, beauty, and health,heaven, and an eminent family—

“Āyuṁ arogiyaṁ vaṇṇaṁ,saggaṁ uccākulīnataṁ;Ratiyo patthayantena,uḷārā aparāparā.

the astute praise diligencein making merit.Being diligent, an astute personsecures both benefits:

Appamādaṁ pasaṁsanti,puññakiriyāsu paṇḍitā;Appamatto ubho atthe,adhiggaṇhāti paṇḍito.

the benefit in this life,and in lives to come.An attentive one, comprehending the meaning,is said to be astute.”

Diṭṭhe dhamme ca yo attho,yo cattho samparāyiko;Atthābhisamayā dhīro,paṇḍitoti pavuccatī”ti.

SN 3.18 · Good Friends

SN 3.18 · Kalyāṇamittasutta

At Sāvatthī.

Sāvatthinidānaṁ.

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.’”

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.

“That’s so true, Great King! That’s so true!” said the Buddha. And he repeated the king’s statement, adding:

“Evametaṁ, mahārāja, evametaṁ, mahārāja. Svākkhāto, mahārāja, mayā dhammo. So ca kho kalyāṇamittassa kalyāṇasahāyassa kalyāṇasampavaṅkassa, no pāpamittassa no pāpasahāyassa no pāpasampavaṅkassāti.

“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.’

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.

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.

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.

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.

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.

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.’

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.

So, Great King, you should train like this: ‘I will have good friends, companions, and associates.’ That’s how you should train.

Tasmātiha te, mahārāja, evaṁ sikkhitabbaṁ: ‘kalyāṇamitto bhavissāmi kalyāṇasahāyo kalyāṇasampavaṅko’ti. Evañhi te, mahārāja, sikkhitabbaṁ.

When you have good friends, companions, and associates, you should live supported by one thing: diligence in skillful qualities.

Kalyāṇamittassa te, mahārāja, kalyāṇasahāyassa kalyāṇasampavaṅkassa ayaṁ eko dhammo upanissāya vihātabbo— appamādo kusalesu dhammesu.

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!’

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?

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.”

Appamattassa te, mahārāja, viharato appamādaṁ upanissāya, attāpi gutto rakkhito bhavissati— itthāgārampi guttaṁ rakkhitaṁ bhavissati, kosakoṭṭhāgārampi guttaṁ rakkhitaṁ bhavissatī”ti.

That is what the Buddha said. …

Idamavoca …pe…

“For one who desires high wealthagain and again,the astute praise diligencein making merit.Being diligent, an astute personsecures both benefits:

“Bhoge patthayamānena,uḷāre aparāpare;Appamādaṁ pasaṁsanti,puññakiriyāsu paṇḍitā;Appamatto ubho atthe,adhiggaṇhāti paṇḍito.

the benefit in this life,and in lives to come.Attentive, comprehending the meaning,they are said to be astute.”

Diṭṭhe dhamme ca yo attho,yo cattho samparāyiko;Atthābhisamayā dhīro,paṇḍitoti pavuccatī”ti.

SN 3.19 · Childless (1st)

SN 3.19 · Paṭhamaaputtakasutta

At Sāvatthī.

Sāvatthinidānaṁ.

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?”

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?

“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.”

“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.

“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.

“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.

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.

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.

In the same way, when an untrue person has acquired notable wealth … it’s wasted, not used.

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.

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.

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.

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.

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.

In the same way, when a true person has acquired notable wealth … it’s used, not wasted.

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.

As cool water in an uninhabited regionevaporates when not drunk;so too when a reprobate acquires wealth,they neither use it themselves nor give it away.

“Amanussaṭṭhāne udakaṁva sītaṁ,Tadapeyyamānaṁ parisosameti;Evaṁ dhanaṁ kāpuriso labhitvā,Nevattanā bhuñjati no dadāti.

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.”

Dhīro ca viññū adhigamma bhoge,So bhuñjati kiccakaro ca hoti;So ñātisaṅghaṁ nisabho bharitvā,Anindito saggamupeti ṭhānan”ti.