---
title: "Linked Discourses I: With Verses · Saṁyutta Nikāya · Sagāthāvagga"
author: "The Buddha"
translator: "Bhikkhu Sujato"
languages: [pi, en]
shelf: "Pali Canon"
section: 16 of 31
url: https://scriptura.si/works/pali-samyutta-nikaya-1/16/
cite: "The Buddha, tr. Bhikkhu Sujato, Linked Discourses I: With Verses · Saṁyutta Nikāya · Sagāthāvagga, section 16. Scriptura (scriptura.si), https://scriptura.si/works/pali-samyutta-nikaya-1/16/"
---

# 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.

## 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.