---
title: "Linked Discourses I: With Verses · Saṁyutta Nikāya · Sagāthāvagga"
author: "The Buddha"
translator: "Bhikkhu Sujato"
languages: [pi, en]
shelf: "Pali Canon"
section: 21 of 31
url: https://scriptura.si/works/pali-samyutta-nikaya-1/21/
cite: "The Buddha, tr. Bhikkhu Sujato, Linked Discourses I: With Verses · Saṁyutta Nikāya · Sagāthāvagga, section 21. Scriptura (scriptura.si), https://scriptura.si/works/pali-samyutta-nikaya-1/21/"
---

# 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.

## 21. The Appeal · SN 6.1–6.9

Source: https://scriptura.si/works/pali-samyutta-nikaya-1/21/ · cite a paragraph as https://scriptura.si/works/pali-samyutta-nikaya-1/21/#p-N

[¶0] SN 6.1 · The Appeal of the Divinity

> Pali: SN 6.1 · Brahmāyācanasutta

[¶1] So I have heard. At one time, when he was first awakened, the Buddha was staying in Uruvelā at the root of the goatherd’s banyan tree on the bank of the Nerañjarā River.

> Pali: Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā uruvelāyaṁ viharati najjā nerañjarāya tīre ajapālanigrodhamūle paṭhamābhisambuddho.

[¶2] Then as he was in private retreat this thought came to his mind, “This principle I have discovered is deep, hard to see, hard to understand, peaceful, sublime, beyond the scope of logic, subtle, comprehensible to the astute. But people like clinging, they love it and enjoy it. It’s hard for them to see this topic; that is, specific conditionality, dependent origination. It’s also hard for them to see this topic; that is, the stilling of all activities, the letting go of all attachments, the ending of craving, fading away, cessation, extinguishment. And if I were to teach this principle, others might not understand me, which would be wearying and troublesome for me.”

> Pali: Atha kho bhagavato rahogatassa paṭisallīnassa evaṁ cetaso parivitakko udapādi: “adhigato kho myāyaṁ dhammo gambhīro duddaso duranubodho santo paṇīto atakkāvacaro nipuṇo paṇḍitavedanīyo. Ālayarāmā kho panāyaṁ pajā ālayaratā ālayasammuditā. Ālayarāmāya kho pana pajāya ālayaratāya ālayasammuditāya duddasaṁ idaṁ ṭhānaṁ yadidaṁ idappaccayatāpaṭiccasamuppādo. Idampi kho ṭhānaṁ duddasaṁ yadidaṁ sabbasaṅkhārasamatho sabbūpadhipaṭinissaggo taṇhākkhayo virāgo nirodho nibbānaṁ. Ahañceva kho pana dhammaṁ deseyyaṁ; pare ca me na ājāneyyuṁ; so mamassa kilamatho, sā mamassa vihesā”ti.

[¶3] And then these verses, which were neither supernaturally inspired, nor learned before in the past, occurred to the Buddha:

> Pali: Apissu bhagavantaṁ imā anacchariyā gāthāyo paṭibhaṁsu pubbe assutapubbā:

[¶4] “I’ve struggled hard to realize this,
there’s no need to reveal it now!
Those mired in greed and hate
can’t really understand this teaching.

> Pali: “Kicchena me adhigataṁ,
halaṁ dāni pakāsituṁ;
Rāgadosaparetehi,
nāyaṁ dhammo susambudho.

[¶5] It goes against the stream, subtle,
deep, obscure, and very fine.
Those besotted by greed cannot see,
for they’re cloaked in a mass of darkness.”

> Pali: Paṭisotagāmiṁ nipuṇaṁ,
gambhīraṁ duddasaṁ aṇuṁ;
Rāgarattā na dakkhanti,
tamokhandhena āvuṭā”ti.

[¶6] And as the Buddha reflected like this, his mind inclined to remaining passive, not to teaching the Dhamma.

> Pali: Itiha bhagavato paṭisañcikkhato appossukkatāya cittaṁ namati, no dhammadesanāya.

[¶7] Then, knowing the Buddha’s train of thought, it occurred to the divinity Sahampati, “Oh lord! The world will be lost, the world will perish! For the mind of the Realized One, the perfected one, the fully awakened Buddha, inclines to remaining passive, not to teaching the Dhamma.”

> Pali: Atha kho brahmuno sahampatissa bhagavato cetasā cetoparivitakkamaññāya etadahosi: “nassati vata bho loko, vinassati vata bho loko, yatra hi nāma tathāgatassa arahato sammāsambuddhassa appossukkatāya cittaṁ namati, no dhammadesanāyā”ti.

[¶8] Then, as easily as a strong person would extend or contract their arm, he vanished from the realm of divinity and reappeared in front of the Buddha. He arranged his robe over one shoulder, knelt on his right knee, raised his joined palms toward the Buddha, and said:

> Pali: Atha kho brahmā sahampati—seyyathāpi nāma balavā puriso samiñjitaṁ vā bāhaṁ pasāreyya, pasāritaṁ vā bāhaṁ samiñjeyya; evameva—brahmaloke antarahito bhagavato purato pāturahosi. Atha kho brahmā sahampati ekaṁsaṁ uttarāsaṅgaṁ karitvā dakkhiṇajāṇumaṇḍalaṁ pathaviyaṁ nihantvā yena bhagavā tenañjaliṁ paṇāmetvā bhagavantaṁ etadavoca:

[¶9] “Sir, let the Blessed One teach the Dhamma! Let the Holy One teach the Dhamma! There are beings with little dust in their eyes. They’re in decline because they haven’t heard the teaching. There will be those who understand the teaching!”

> Pali: “desetu, bhante, bhagavā dhammaṁ, desetu sugato dhammaṁ. Santi sattā apparajakkhajātikā, assavanatā dhammassa parihāyanti. Bhavissanti dhammassa aññātāro”ti.

[¶10] That is what the divinity Sahampati said. Then he went on to say:

> Pali: Idamavoca brahmā sahampati, idaṁ vatvā athāparaṁ etadavoca:

[¶11] “Among the Magadhans there appeared in the past
an impure teaching thought up by the stained.
Fling open the door to freedom from death!
Let them hear the teaching <j>the immaculate one discovered.

> Pali: “Pāturahosi magadhesu pubbe,
Dhammo asuddho samalehi cintito;
Apāpuretaṁ amatassa dvāraṁ,
Suṇantu dhammaṁ vimalenānubuddhaṁ.

[¶12] Standing high on a rocky mountain,
you can see the people all around.
In just the same way, All-seer, so intelligent,
having ascended the Temple of Truth,
rid of sorrow, look upon the people
swamped with sorrow, <j>overcome by rebirth and old age.

> Pali: Sele yathā pabbatamuddhaniṭṭhito,
Yathāpi passe janataṁ samantato;
Tathūpamaṁ dhammamayaṁ sumedha,
Pāsādamāruyha samantacakkhu;
Sokāvatiṇṇaṁ janatamapetasoko,
Avekkhassu jātijarābhibhūtaṁ.

[¶13] Rise, hero! Victor in battle, caravan leader,
wander the world free of debt.
Let the Blessed One teach the Dhamma!
There will be those who understand!”

> Pali: Uṭṭhehi vīra vijitasaṅgāma,
Satthavāha anaṇa vicara loke;
Desassu bhagavā dhammaṁ,
Aññātāro bhavissantī”ti.

[¶14] Then the Buddha, understanding the Divinity’s invitation, surveyed the world with the eye of a Buddha, out of his compassion for sentient beings. And the Buddha saw sentient beings with little dust in their eyes, and some with much dust in their eyes; with keen faculties and with weak faculties, with good qualities and with bad qualities, easy to teach and hard to teach. And some of them lived seeing the danger in the fault to do with the next world, while others did not.

> Pali: Atha kho bhagavā brahmuno ca ajjhesanaṁ viditvā sattesu ca kāruññataṁ paṭicca buddhacakkhunā lokaṁ volokesi. Addasā kho bhagavā buddhacakkhunā lokaṁ volokento satte apparajakkhe mahārajakkhe tikkhindriye mudindriye svākāre dvākāre suviññāpaye duviññāpaye, appekacce paralokavajjabhayadassāvine viharante, appekacce na paralokavajjabhayadassāvine viharante.

[¶15] It’s like a pool with blue water lilies, or pink or white lotuses. Some of them sprout and grow in the water without rising above it, thriving underwater. Some of them sprout and grow in the water reaching the water’s surface. And some of them sprout and grow in the water but rise up above the water and stand with no water clinging to them.

> Pali: Seyyathāpi nāma uppaliniyaṁ vā paduminiyaṁ vā puṇḍarīkiniyaṁ vā appekaccāni uppalāni vā padumāni vā puṇḍarīkāni vā udake jātāni udake saṁvaḍḍhāni udakānuggatāni anto nimuggaposīni, appekaccāni uppalāni vā padumāni vā puṇḍarīkāni vā udake jātāni udake saṁvaḍḍhāni samodakaṁ ṭhitāni, appekaccāni uppalāni vā padumāni vā puṇḍarīkāni vā udake jātāni udake saṁvaḍḍhāni udakā accuggamma ṭhitāni anupalittāni udakena;

[¶16] In the same way, the Buddha saw sentient beings with little dust in their eyes, and some with much dust in their eyes; with keen faculties and with weak faculties, with good qualities and with bad qualities, easy to teach and hard to teach. And some of them lived seeing the danger in the fault to do with the next world, while others did not.

> Pali: evameva bhagavā buddhacakkhunā lokaṁ volokento addasa satte apparajakkhe mahārajakkhe tikkhindriye mudindriye svākāre dvākāre suviññāpaye duviññāpaye, appekacce paralokavajjabhayadassāvine viharante, appekacce na paralokavajjabhayadassāvine viharante.

[¶17] When he had seen this he replied in verse to the divinity Sahampati:

> Pali: Disvāna brahmānaṁ sahampatiṁ gāthāya paccabhāsi:

[¶18] “Flung open are the doors to freedom from death!
Let those with ears to hear commit to faith.
Thinking it would be troublesome, Divinity, <j>I did not teach
the sophisticated, sublime Dhamma among mankind.”

> Pali: “Apārutā tesaṁ amatassa dvārā,
Ye sotavanto pamuñcantu saddhaṁ;
Vihiṁsasaññī paguṇaṁ na bhāsiṁ,
Dhammaṁ paṇītaṁ manujesu brahme”ti.

[¶19] Then the divinity Sahampati, knowing that his request for the Buddha to teach the Dhamma had been granted, bowed and respectfully circled the Buddha, keeping him on his right, before vanishing right there.

> Pali: Atha kho brahmā sahampati “katāvakāso khomhi bhagavatā dhammadesanāyā”ti bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā tatthevantaradhāyīti.

[¶20] SN 6.2 · Respect

> Pali: SN 6.2 · Gāravasutta

[¶21] So I have heard. At one time, when he was first awakened, the Buddha was staying in Uruvelā at the root of the goatherd’s banyan tree on the bank of the Nerañjarā River.

> Pali: Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā uruvelāyaṁ viharati najjā nerañjarāya tīre ajapālanigrodhamūle paṭhamābhisambuddho.

[¶22] Then as he was in private retreat this thought came to his mind, “One without respect and reverence lives in suffering. What ascetic or brahmin should I honor and respect and rely on?”

> Pali: Atha kho bhagavato rahogatassa paṭisallīnassa evaṁ cetaso parivitakko udapādi: “dukkhaṁ kho agāravo viharati appatisso, kaṁ nu khvāhaṁ samaṇaṁ vā brāhmaṇaṁ vā sakkatvā garuṁ katvā upanissāya vihareyyan”ti?

[¶23] Then it occurred to him:

> Pali: Atha kho bhagavato etadahosi:

[¶24] “I’d honor and respect and rely on another ascetic or brahmin so as to complete the entire spectrum of ethics, if it were incomplete. But I don’t see any other ascetic or brahmin in this world—with its gods, Māras, and divinities, this population with its ascetics and brahmins, its gods and humans—who is more accomplished than myself in ethics, who I should honor and respect and rely on.

> Pali: “aparipuṇṇassa kho sīlakkhandhassa pāripūriyā aññaṁ samaṇaṁ vā brāhmaṇaṁ vā sakkatvā garuṁ katvā upanissāya vihareyyaṁ. Na kho panāhaṁ passāmi sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya attanā sīlasampannataraṁ aññaṁ samaṇaṁ vā brāhmaṇaṁ vā, yamahaṁ sakkatvā garuṁ katvā upanissāya vihareyyaṁ.

[¶25] I’d honor and respect and rely on another ascetic or brahmin so as to complete the entire spectrum of immersion, if it were incomplete. But I don’t see any other ascetic or brahmin … who is more accomplished than myself in immersion …

> Pali: Aparipuṇṇassa kho samādhikkhandhassa pāripūriyā aññaṁ samaṇaṁ vā brāhmaṇaṁ vā sakkatvā garuṁ katvā upanissāya vihareyyaṁ. Na kho panāhaṁ passāmi sadevake loke …pe… attanā samādhisampannataraṁ aññaṁ samaṇaṁ vā brāhmaṇaṁ vā, yamahaṁ sakkatvā garuṁ katvā upanissāya vihareyyaṁ.

[¶26] I’d honor and respect and rely on another ascetic or brahmin so as to complete the entire spectrum of wisdom, if it were incomplete. But I don’t see any other ascetic or brahmin … who is more accomplished than myself in wisdom …

> Pali: Aparipuṇṇassa paññākkhandhassa pāripūriyā aññaṁ samaṇaṁ vā brāhmaṇaṁ vā sakkatvā garuṁ katvā upanissāya vihareyyaṁ. Na kho panāhaṁ passāmi sadevake …pe… attanā paññāsampannataraṁ aññaṁ samaṇaṁ vā brāhmaṇaṁ vā, yamahaṁ sakkatvā garuṁ katvā upanissāya vihareyyaṁ.

[¶27] I’d honor and respect and rely on another ascetic or brahmin so as to complete the entire spectrum of freedom, if it were incomplete. But I don’t see any other ascetic or brahmin … who is more accomplished than myself in freedom …

> Pali: Aparipuṇṇassa kho vimuttikkhandhassa pāripūriyā aññaṁ samaṇaṁ vā brāhmaṇaṁ vā sakkatvā garuṁ katvā upanissāya vihareyyaṁ. Na kho panāhaṁ passāmi sadevake …pe… attanā vimuttisampannataraṁ aññaṁ samaṇaṁ vā brāhmaṇaṁ vā, yamahaṁ sakkatvā garuṁ katvā upanissāya vihareyyaṁ.

[¶28] I’d honor and respect and rely on another ascetic or brahmin so as to complete the entire spectrum of the knowledge and vision of freedom, if it were incomplete. But I don’t see any other ascetic or brahmin in this world—with its gods, Māras, and divinities, this population with its ascetics and brahmins, its gods and humans—who is more accomplished than myself in the knowledge and vision of freedom, who I should honor and respect and rely on. Why don’t I honor and respect and rely on the same Dhamma to which I was awakened?”

> Pali: Aparipuṇṇassa kho vimuttiñāṇadassanakkhandhassa pāripūriyā aññaṁ samaṇaṁ vā brāhmaṇaṁ vā sakkatvā garuṁ katvā upanissāya vihareyyaṁ. Na kho panāhaṁ passāmi sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya attanā vimuttiñāṇadassanasampannataraṁ aññaṁ samaṇaṁ vā brāhmaṇaṁ vā, yamahaṁ sakkatvā garuṁ katvā upanissāya vihareyyaṁ. Yannūnāhaṁ yvāyaṁ dhammo mayā abhisambuddho tameva dhammaṁ sakkatvā garuṁ katvā upanissāya vihareyyan”ti.

[¶29] Then the divinity Sahampati knew the Buddha’s train of thought. As easily as a strong person would extend or contract their arm, he vanished from the realm of divinity and reappeared in front of the Buddha. He arranged his robe over one shoulder, raised his cupped palms toward the Buddha, and said:

> Pali: Atha kho brahmā sahampati bhagavato cetasā cetoparivitakkamaññāya—seyyathāpi nāma balavā puriso samiñjitaṁ vā bāhaṁ pasāreyya pasāritaṁ vā bāhaṁ samiñjeyya; evameva—brahmaloke antarahito bhagavato purato pāturahosi. Atha kho brahmā sahampati ekaṁsaṁ uttarāsaṅgaṁ karitvā yena bhagavā tenañjaliṁ paṇāmetvā bhagavantaṁ etadavoca:

[¶30] “That’s so true, Blessed One! That’s so true, Holy One! All the perfected ones, the fully awakened Buddhas who lived in the past honored and respected and relied on this same teaching. All the perfected ones, the fully awakened Buddhas who will live in the future will honor and respect and rely on this same teaching. May the Blessed One, who is the perfected one, the fully awakened Buddha at present, also honor and respect and rely on this same teaching.”

> Pali: “evametaṁ, bhagavā, evametaṁ, sugata. Yepi te, bhante, ahesuṁ atītamaddhānaṁ arahanto sammāsambuddhā, tepi bhagavanto dhammaññeva sakkatvā garuṁ katvā upanissāya vihariṁsu; yepi te, bhante, bhavissanti anāgatamaddhānaṁ arahanto sammāsambuddhā tepi bhagavanto dhammaññeva sakkatvā garuṁ katvā upanissāya viharissanti. Bhagavāpi, bhante, etarahi arahaṁ sammāsambuddho dhammaññeva sakkatvā garuṁ katvā upanissāya viharatū”ti.

[¶31] That is what the divinity Sahampati said. Then he went on to say:

> Pali: Idamavoca brahmā sahampati, idaṁ vatvā athāparaṁ etadavoca:

[¶32] “All Buddhas in the past,
the Buddhas of the future,
and the Buddha at present—
destroyer of the sorrows of many—

> Pali: “Ye ca atītā sambuddhā,
ye ca buddhā anāgatā;
Yo cetarahi sambuddho,
bahūnaṁ sokanāsano.

[¶33] respecting the true teaching
they did live, they do live,
and they also will live.
This is the nature of the Buddhas.

> Pali: Sabbe saddhammagaruno,
vihaṁsu viharanti ca;
Tathāpi viharissanti,
esā buddhāna dhammatā.

[¶34] Therefore someone who desires self-knowledge,
and aspires to greatness themselves,
should respect the true teaching,
remembering the instructions of the Buddhas.”

> Pali: Tasmā hi attakāmena,
mahattamabhikaṅkhatā;
Saddhammo garukātabbo,
saraṁ buddhāna sāsanan”ti.

[¶35] SN 6.3 · With Brahmadeva

> Pali: SN 6.3 · Brahmadevasutta

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

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

[¶37] Now at that time a certain brahmin lady had a son named Brahmadeva, who had gone forth from the lay life to homelessness in the presence of the Buddha.

> Pali: Tena kho pana samayena aññatarissā brāhmaṇiyā brahmadevo nāma putto bhagavato santike agārasmā anagāriyaṁ pabbajito hoti.

[¶38] Then Venerable Brahmadeva, living alone, withdrawn, diligent, keen, and resolute, soon realized the supreme culmination of the spiritual path in this very life. He lived having achieved with his own insight the goal for which gentlemen rightly go forth from the lay life to homelessness.

> Pali: Atha kho āyasmā brahmadevo eko vūpakaṭṭho appamatto ātāpī pahitatto viharanto nacirasseva—yassatthāya kulaputtā sammadeva agārasmā anagāriyaṁ pabbajanti, tadanuttaraṁ—brahmacariyapariyosānaṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja vihāsi.

[¶39] He understood: “Rebirth is ended; the spiritual journey has been completed; what had to be done has been done; there is nothing further for this place.” And Venerable Brahmadeva became one of the perfected.

> Pali: “Khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā”ti abbhaññāsi. Aññataro ca panāyasmā brahmadevo arahataṁ ahosi.

[¶40] Then Brahmadeva robed up in the morning and, taking his bowl and robe, entered Sāvatthī for alms. Wandering indiscriminately for almsfood in Sāvatthī, he approached his own mother’s home.

> Pali: Atha kho āyasmā brahmadevo pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya sāvatthiṁ piṇḍāya pāvisi. Sāvatthiyaṁ sapadānaṁ piṇḍāya caramāno yena sakamātu nivesanaṁ tenupasaṅkami.

[¶41] Now at that time Brahmadeva’s mother, the brahmin lady, was presenting a regular oblation to the Divinity.

> Pali: Tena kho pana samayena āyasmato brahmadevassa mātā brāhmaṇī brahmuno āhutiṁ niccaṁ paggaṇhāti.

[¶42] Then the divinity Sahampati thought, “This Venerable Brahmadeva’s mother, the brahmin lady, offers up a regular oblation to the Divinity. Why don’t I go and stir up a sense of urgency in her?”

> Pali: Atha kho brahmuno sahampatissa etadahosi: “ayaṁ kho āyasmato brahmadevassa mātā brāhmaṇī brahmuno āhutiṁ niccaṁ paggaṇhāti. Yannūnāhaṁ taṁ upasaṅkamitvā saṁvejeyyan”ti.

[¶43] Then, as easily as a strong person would extend or contract their arm, he vanished from the realm of divinity and reappeared in the home of Brahmadeva’s mother. Then the divinity Sahampati, while standing in the air, addressed Brahmadeva’s mother in verse:

> Pali: Atha kho brahmā sahampati—seyyathāpi nāma balavā puriso samiñjitaṁ vā bāhaṁ pasāreyya, pasāritaṁ vā bāhaṁ samiñjeyya; evameva—brahmaloke antarahito āyasmato brahmadevassa mātu nivesane pāturahosi. Atha kho brahmā sahampati vehāsaṁ ṭhito āyasmato brahmadevassa mātaraṁ brāhmaṇiṁ gāthāya ajjhabhāsi:

[¶44] “Far from here is the realm of divinity, madam,
to which you present a regular oblation.
But the Divinity doesn’t eat that kind of food.
Why pray, <j>when you don’t know the path to divinity?

> Pali: “Dūre ito brāhmaṇi brahmaloko,
Yassāhutiṁ paggaṇhāsi niccaṁ;
Netādiso brāhmaṇi brahmabhakkho,
Kiṁ jappasi brahmapathaṁ ajānaṁ.

[¶45] This Brahmadeva, madam,
free of attachments, has surpassed the gods.
Owning nothing, providing for no other, <j>a mendicant
has entered your house for alms.

> Pali: Eso hi te brāhmaṇi brahmadevo,
Nirūpadhiko atidevapatto;
Akiñcano bhikkhu anaññaposī,
Yo te so piṇḍāya gharaṁ paviṭṭho.

[¶46] He’s worthy of offerings dedicated to the gods, <j>a knowledge master, evolved.
He’s worthy of a religious donation <j>from gods and men.
Having banished all evils, he’s unsullied.
Cool at heart, he wanders searching for food.

> Pali: Āhuneyyo vedagu bhāvitatto,
Narānaṁ devānañca dakkhiṇeyyo;
Bāhitvā pāpāni anūpalitto,
Ghāsesanaṁ iriyati sītibhūto.

[¶47] He has no before and after,
peaceful, unclouded, untroubled, <j>with no need for hope,
he has laid down the rod <j>for all creatures firm and frail.
So let him enjoy your offering of alms for the highest.

> Pali: Na tassa pacchā na puratthamatthi,
Santo vidhūmo anigho nirāso;
Nikkhittadaṇḍo tasathāvaresu,
So tyāhutiṁ bhuñjatu aggapiṇḍaṁ.

[¶48] With peaceful mind, he has left the crowd,
he wanders like a tamed elephant, unperturbed.
He’s a mendicant fair in ethics, with heart well freed.
So let him enjoy your offering <j>of alms for the highest.

> Pali: Visenibhūto upasantacitto,
Nāgova danto carati anejo;
Bhikkhu susīlo suvimuttacitto,
So tyāhutiṁ bhuñjatu aggapiṇḍaṁ.

[¶49] With unwavering confidence in him,
present your religious donation <j>to one who is worthy of it.
Now that you’ve seen the sage who has crossed over, <j>madam,
make merit for the sake of future happiness!”

> Pali: Tasmiṁ pasannā avikampamānā,
Patiṭṭhapehi dakkhiṇaṁ dakkhiṇeyye;
Karohi puññaṁ sukhamāyatikaṁ,
Disvā muniṁ brāhmaṇi oghatiṇṇanti.

[¶50] With unwavering confidence in him,
she presented her religious donation <j>to one who is worthy of it.
After seeing the sage who had crossed over, <j>the brahmin lady
made merit for the sake of future happiness.

> Pali: Tasmiṁ pasannā avikampamānā,
Patiṭṭhapesi dakkhiṇaṁ dakkhiṇeyye;
Akāsi puññaṁ sukhamāyatikaṁ,
Disvā muniṁ brāhmaṇī oghatiṇṇan”ti.

[¶51] SN 6.4 · With Baka the Divinity

> Pali: SN 6.4 · Bakabrahmasutta

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

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

[¶53] Now at that time Baka the Divinity had the following harmful misconception: “This is permanent, this is everlasting, this is eternal, this is whole, this is not liable to pass away. For this is where there’s no being born, growing old, dying, passing away, or being reborn. And there’s no other escape beyond this.”

> Pali: Tena kho pana samayena bakassa brahmuno evarūpaṁ pāpakaṁ diṭṭhigataṁ uppannaṁ hoti: “idaṁ niccaṁ, idaṁ dhuvaṁ, idaṁ sassataṁ, idaṁ kevalaṁ, idaṁ acavanadhammaṁ, idañhi na jāyati na jīyati na mīyati na cavati na upapajjati, ito ca panaññaṁ uttari nissaraṇaṁ natthī”ti.

[¶54] Then the Buddha knew Baka the Divinity’s train of thought. As easily as a strong person would extend or contract their arm, he vanished from Jeta’s Grove and reappeared in that realm of divinity.

> Pali: Atha kho bhagavā bakassa brahmuno cetasā cetoparivitakkamaññāya—seyyathāpi nāma balavā puriso samiñjitaṁ vā bāhaṁ pasāreyya, pasāritaṁ vā bāhaṁ samiñjeyya; evameva—jetavane antarahito tasmiṁ brahmaloke pāturahosi.

[¶55] Baka the Divinity saw the Buddha coming off in the distance and said to him, “Come, good fellow! Welcome, good fellow! It’s been a long time since you took the opportunity to come here. For this is permanent, this is everlasting, this is eternal, this is whole, this is not liable to pass away. For this is where there’s no being born, growing old, dying, passing away, or being reborn. And there’s no other escape beyond this.”

> Pali: Addasā kho bako brahmā bhagavantaṁ dūratova āgacchantaṁ. Disvāna bhagavantaṁ etadavoca: “ehi kho, mārisa, svāgataṁ te, mārisa. Cirassaṁ kho, mārisa, imaṁ pariyāyamakāsi yadidaṁ idhāgamanāya. Idañhi, mārisa, niccaṁ, idaṁ dhuvaṁ, idaṁ sassataṁ, idaṁ kevalaṁ, idaṁ acavanadhammaṁ, idañhi na jāyati na jīyati na mīyati na cavati na upapajjati. Ito ca panaññaṁ uttari nissaraṇaṁ natthī”ti.

[¶56] When he had spoken, the Buddha said to him, “Alas, Baka the Divinity is lost in ignorance! Alas, Baka the Divinity is lost in ignorance! Because what is actually impermanent, not lasting, transient, incomplete, and liable to pass away, he says is permanent, everlasting, eternal, whole, and not liable to pass away. And where there is being born, growing old, dying, passing away, and being reborn, he says that there’s no being born, growing old, dying, passing away, or being reborn. And although there is another escape beyond this, he says that there’s no other escape beyond this.”

> Pali: Evaṁ vutte, bhagavā bakaṁ brahmānaṁ etadavoca: “avijjāgato vata bho bako brahmā, avijjāgato vata bho bako brahmā. Yatra hi nāma aniccaṁyeva samānaṁ niccanti vakkhati, adhuvaṁyeva samānaṁ dhuvanti vakkhati, asassataṁyeva samānaṁ sassatanti vakkhati, akevalaṁyeva samānaṁ kevalanti vakkhati, cavanadhammaṁyeva samānaṁ acavanadhammanti vakkhati. Yattha ca pana jāyati ca jīyati ca mīyati ca cavati ca upapajjati ca, tañca tathā vakkhati: ‘idañhi na jāyati na jīyati na mīyati na cavati na upapajjati’. Santañca panaññaṁ uttari nissaraṇaṁ, ‘natthaññaṁ uttari nissaraṇan’ti vakkhatī”ti.

[¶57] “Gotama, we seventy-two merit-makers <j>are now wielders of power,
having passed beyond rebirth and old age.
This is our last rebirth as the Divinity, <j>O knowledge master.
And now many people pray to us.”

> Pali: “Dvāsattati gotama puññakammā,
Vasavattino jātijaraṁ atītā;
Ayamantimā vedagū brahmupapatti,
Asmābhijappanti janā anekā”ti.

[¶58] “But, Baka, the lifespan here is short, not long,
though you think it’s long.
A hundred thousand times a hundred million years—
I understand your lifespan, Divinity.”

> Pali: “Appañhi etaṁ na hi dīghamāyu,
Yaṁ tvaṁ baka maññasi dīghamāyuṁ;
Sataṁ sahassānaṁ nirabbudānaṁ,
Āyuṁ pajānāmi tavāhaṁ brahme”ti.

[¶59] “I am the blessed one of infinite vision,
who has gone beyond rebirth and old age and sorrow.
What was my past practice of precept and observance?
Explain to me so that I may understand.”

> Pali: “Anantadassī bhagavāhamasmi,
Jātijaraṁ sokamupātivatto;
Kiṁ me purāṇaṁ vatasīlavattaṁ,
Ācikkha me taṁ yamahaṁ vijaññā”ti.

[¶60] “You gave drink to many humans
who were oppressed by thirst and heat.
That’s your past practice of precept and observance.
I recollect it like one who has wakened from sleep.

> Pali: “Yaṁ tvaṁ apāyesi bahū manusse,
Pipāsite ghammani samparete;
Taṁ te purāṇaṁ vatasīlavattaṁ,
Suttappabuddhova anussarāmi.

[¶61] When people at Deer River Bank were seized,
you released the captives as they were led away.
That’s your past practice of precept and observance.
I recollect it like one who has wakened from sleep.

> Pali: Yaṁ eṇikūlasmiṁ janaṁ gahītaṁ,
Amocayī gayhakaṁ nīyamānaṁ;
Taṁ te purāṇaṁ vatasīlavattaṁ,
Suttappabuddhova anussarāmi.

[¶62] When a boat on the Ganges River was seized
by a fierce dragon desiring human flesh,
you freed it wielding mighty force.
That’s your past practice of precept and observance.
I recollect it like one who has wakened from sleep.

> Pali: Gaṅgāya sotasmiṁ gahītanāvaṁ,
Luddena nāgena manussakamyā;
Pamocayittha balasā pasayha,
Taṁ te purāṇaṁ vatasīlavattaṁ;
Suttappabuddhova anussarāmi.

[¶63] I used to be your footman named Kappa.
You thought he was intelligent and loyal.
That’s your past practice <j>of precept and observance.
I recollect it like one who has wakened from sleep.”

> Pali: Kappo ca te baddhacaro ahosiṁ,
Sambuddhimantaṁ vatinaṁ amaññi;
Taṁ te purāṇaṁ vatasīlavattaṁ,
Suttappabuddhova anussarāmī”ti.

[¶64] “You certainly understand this lifespan of mine.
And others, too, you know; <j>that’s why you’re the Buddha.
And that’s why your blazing glory
lights up even the realm of divinity.”

> Pali: “Addhā pajānāsi mametamāyuṁ,
Aññepi jānāsi tathā hi buddho;
Tathā hi tyāyaṁ jalitānubhāvo,
Obhāsayaṁ tiṭṭhati brahmalokan”ti.

[¶65] SN 6.5 · A Certain Divinity

> Pali: SN 6.5 · Aññatarabrahmasutta

[¶66] At Sāvatthī.

> Pali: Sāvatthinidānaṁ.

[¶67] Now at that time a certain divinity had the following harmful misconception: “No ascetic or brahmin can come here!”

> Pali: Tena kho pana samayena aññatarassa brahmuno evarūpaṁ pāpakaṁ diṭṭhigataṁ uppannaṁ hoti: “natthi so samaṇo vā brāhmaṇo vā yo idha āgaccheyyā”ti.

[¶68] Then the Buddha knew that divinity’s train of thought. As easily as a strong person would extend or contract their arm, he vanished from Jeta’s Grove and reappeared in that realm of divinity. Then the Buddha sat cross-legged in the air above that divinity, having entered upon the fire element.

> Pali: Atha kho bhagavā tassa brahmuno cetasā cetoparivitakkamaññāya—seyyathāpi nāma balavā puriso …pe… tasmiṁ brahmaloke pāturahosi. Atha kho bhagavā tassa brahmuno upari vehāsaṁ pallaṅkena nisīdi tejodhātuṁ samāpajjitvā.

[¶69] Then Venerable Mahāmoggallāna thought, “Where is the Buddha staying at present?” With clairvoyance that is purified and superhuman, he saw the Buddha seated cross-legged in the air above that divinity, having entered upon the fire element. Then, as easily as a strong person would extend or contract their arm, he vanished from Jeta’s Grove and reappeared in that realm of divinity. Then Mahāmoggallāna—positioning himself in the east, below the Buddha—sat cross-legged in the air above that divinity, having entered upon the fire element.

> Pali: Atha kho āyasmato mahāmoggallānassa etadahosi: “kahaṁ nu kho bhagavā etarahi viharatī”ti? Addasā kho āyasmā mahāmoggallāno bhagavantaṁ dibbena cakkhunā visuddhena atikkantamānusakena tassa brahmuno upari vehāsaṁ pallaṅkena nisinnaṁ tejodhātuṁ samāpannaṁ. Disvāna—seyyathāpi nāma balavā puriso samiñjitaṁ vā bāhaṁ pasāreyya, pasāritaṁ vā bāhaṁ samiñjeyya; evameva—jetavane antarahito tasmiṁ brahmaloke pāturahosi. Atha kho āyasmā mahāmoggallāno puratthimaṁ disaṁ nissāya tassa brahmuno upari vehāsaṁ pallaṅkena nisīdi tejodhātuṁ samāpajjitvā nīcataraṁ bhagavato.

[¶70] Then Venerable Mahākassapa … positioned himself in the south …

> Pali: Atha kho āyasmato mahākassapassa etadahosi: “kahaṁ nu kho bhagavā etarahi viharatī”ti? Addasā kho āyasmā mahākassapo bhagavantaṁ dibbena cakkhunā …pe… disvāna—seyyathāpi nāma balavā puriso …pe… evameva—jetavane antarahito tasmiṁ brahmaloke pāturahosi. Atha kho āyasmā mahākassapo dakkhiṇaṁ disaṁ nissāya tassa brahmuno upari vehāsaṁ pallaṅkena nisīdi tejodhātuṁ samāpajjitvā nīcataraṁ bhagavato.

[¶71] Venerable Mahākappina … positioned himself in the west …

> Pali: Atha kho āyasmato mahākappinassa etadahosi: “kahaṁ nu kho bhagavā etarahi viharatī”ti? Addasā kho āyasmā mahākappino bhagavantaṁ dibbena cakkhunā …pe… tejodhātuṁ samāpannaṁ. Disvāna—seyyathāpi nāma balavā puriso …pe… evameva—jetavane antarahito tasmiṁ brahmaloke pāturahosi. Atha kho āyasmā mahākappino pacchimaṁ disaṁ nissāya tassa brahmuno upari vehāsaṁ pallaṅkena nisīdi tejodhātuṁ samāpajjitvā nīcataraṁ bhagavato.

[¶72] Venerable Anuruddha … positioned himself in the north, below the Buddha, sitting cross-legged in the air above that divinity, having entered upon the fire element.

> Pali: Atha kho āyasmato anuruddhassa etadahosi: “kahaṁ nu kho bhagavā etarahi viharatī”ti? Addasā kho āyasmā anuruddho …pe… tejodhātuṁ samāpannaṁ. Disvāna—seyyathāpi nāma balavā puriso …pe… tasmiṁ brahmaloke pāturahosi. Atha kho āyasmā anuruddho uttaraṁ disaṁ nissāya tassa brahmuno upari vehāsaṁ pallaṅkena nisīdi tejodhātuṁ samāpajjitvā nīcataraṁ bhagavato.

[¶73] Then Mahāmoggallāna addressed that divinity in verse:

> Pali: Atha kho āyasmā mahāmoggallāno taṁ brahmānaṁ gāthāya ajjhabhāsi:

[¶74] “Reverend, do you still have the same view
that you had in the past?
Or do you see the radiance
surpassing the realm of divinity?”

> Pali: “Ajjāpi te āvuso sā diṭṭhi,
Yā te diṭṭhi pure ahu;
Passasi vītivattantaṁ,
Brahmaloke pabhassaran”ti.

[¶75] “Good fellow, I don’t have that view
that I had in the past.
I see the radiance
surpassing the realm of divinity.
So how could I say today
that I am permanent and eternal?”

> Pali: “Na me mārisa sā diṭṭhi,
yā me diṭṭhi pure ahu;
Passāmi vītivattantaṁ,
brahmaloke pabhassaraṁ;
Svāhaṁ ajja kathaṁ vajjaṁ,
ahaṁ niccomhi sassato”ti.

[¶76] Having inspired a sense of awe in the Divinity, as easily as a strong person would extend or contract their arm, the Buddha vanished from the realm of divinity and reappeared in Jeta’s Grove.

> Pali: Atha kho bhagavā taṁ brahmānaṁ saṁvejetvā—seyyathāpi nāma balavā puriso samiñjitaṁ vā bāhaṁ pasāreyya, pasāritaṁ vā bāhaṁ samiñjeyya; evameva—tasmiṁ brahmaloke antarahito jetavane pāturahosi.

[¶77] Then that divinity addressed a member of his retinue, “Please, good fellow, go up to Venerable Mahāmoggallāna and say to him: ‘Moggallāna my good fellow, are there any other disciples of the Buddha who have power and might comparable to the worthies Moggallāna, Kassapa, Kappina, and Anuruddha?’”

> Pali: Atha kho so brahmā aññataraṁ brahmapārisajjaṁ āmantesi: “ehi tvaṁ, mārisa, yenāyasmā mahāmoggallāno tenupasaṅkama; upasaṅkamitvā āyasmantaṁ mahāmoggallānaṁ evaṁ vadehi: ‘atthi nu kho, mārisa moggallāna, aññepi tassa bhagavato sāvakā evaṁmahiddhikā evaṁmahānubhāvā; seyyathāpi bhavaṁ moggallāno kassapo kappino anuruddho’”ti?

[¶78] “Yes, good fellow,” replied that retinue member. He went to Moggallāna and asked as instructed.

> Pali: “Evaṁ, mārisā”ti kho so brahmapārisajjo tassa brahmuno paṭissutvā yenāyasmā mahāmoggallāno tenupasaṅkami; upasaṅkamitvā āyasmantaṁ mahāmoggallānaṁ etadavoca: “atthi nu kho, mārisa moggallāna, aññepi tassa bhagavato sāvakā evaṁmahiddhikā evaṁmahānubhāvā; seyyathāpi bhavaṁ moggallāno kassapo kappino anuruddho”ti?

[¶79] Then Mahāmoggallāna addressed that member of the retinue of Divinity in verse:

> Pali: Atha kho āyasmā mahāmoggallāno taṁ brahmapārisajjaṁ gāthāya ajjhabhāsi:

[¶80] “There are many disciples of the Buddha
who have the three knowledges,
and have attained psychic power, <j>expert in encompassing minds,
they’re perfected ones with defilements ended.”

> Pali: “Tevijjā iddhipattā ca,
cetopariyāyakovidā;
Khīṇāsavā arahanto,
bahū buddhassa sāvakā”ti.

[¶81] Then that member of the retinue of Divinity, having approved and agreed with what Mahāmoggallāna said, went to that divinity and said to him, “Good fellow, Venerable Mahāmoggallāna said this:

> Pali: Atha kho so brahmapārisajjo āyasmato mahāmoggallānassa bhāsitaṁ abhinanditvā anumoditvā yena so brahmā tenupasaṅkami; upasaṅkamitvā taṁ brahmānaṁ etadavoca: “āyasmā, mārisa, mahāmoggallāno evamāha:

[¶82] ‘There are many disciples of the Buddha
who have the three knowledges,
and have attained psychic power, <j>expert in encompassing minds,
they’re perfected ones with defilements ended.’”

> Pali: ‘Tevijjā iddhipattā ca,
cetopariyāyakovidā;
Khīṇāsavā arahanto,
bahū buddhassa sāvakā’”ti.

[¶83] That is what that member of the retinue of Divinity said. Satisfied, that divinity approved what the member of his retinue said.

> Pali: Idamavoca so brahmapārisajjo. Attamano ca so brahmā tassa brahmapārisajjassa bhāsitaṁ abhinandīti.

[¶84] SN 6.6 · The Negligent Divinity

> Pali: SN 6.6 · Brahmalokasutta

[¶85] At Sāvatthī.

> Pali: Sāvatthinidānaṁ.

[¶86] Now at that time the Buddha had gone into retreat for the day’s meditation.

> Pali: Tena kho pana samayena bhagavā divāvihāragato hoti paṭisallīno.

[¶87] Then the independent divinities Subrahmā and Suddhāvāsa went to the Buddha and stationed themselves one by each door-post. But Subrahmā said to Suddhāvāsa, “Good fellow, it’s the wrong time to pay homage to the Buddha. He has gone into retreat for the day’s meditation. But such-and-such realm of divinity is successful and prosperous, while the divinity living there is negligent. Come, let’s go to that realm of divinity and inspire awe in that divinity!”

> Pali: Atha kho subrahmā ca paccekabrahmā suddhāvāso ca paccekabrahmā yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā paccekaṁ dvārabāhaṁ upanissāya aṭṭhaṁsu. Atha kho subrahmā paccekabrahmā suddhāvāsaṁ paccekabrahmānaṁ etadavoca: “akālo kho tāva, mārisa, bhagavantaṁ payirupāsituṁ; divāvihāragato bhagavā paṭisallīno ca. Asuko ca brahmaloko iddho ceva phīto ca, brahmā ca tatra pamādavihāraṁ viharati. Āyāma, mārisa, yena so brahmaloko tenupasaṅkamissāma; upasaṅkamitvā taṁ brahmānaṁ saṁvejeyyāmā”ti.

[¶88] “Yes, good fellow,” replied Suddhāvāsa.

> Pali: “Evaṁ, mārisā”ti kho suddhāvāso paccekabrahmā subrahmuno paccekabrahmuno paccassosi.

[¶89] Then, as easily as a strong person would extend or contract their arm, they vanished from in front of the Buddha and appeared in that realm of divinity.

> Pali: Atha kho subrahmā ca paccekabrahmā suddhāvāso ca paccekabrahmā—seyyathāpi nāma balavā puriso …pe… evameva—bhagavato purato antarahitā tasmiṁ brahmaloke pāturahesuṁ.

[¶90] That divinity saw those divinities coming off in the distance and said to them, “Well now, good fellows, where have you come from?”

> Pali: Addasā kho so brahmā te brahmāno dūratova āgacchante. Disvāna te brahmāno etadavoca: “handa kuto nu tumhe, mārisā, āgacchathā”ti?

[¶91] “Good fellow, we’ve come from the presence of the Blessed One, the perfected one, the fully awakened Buddha. Shouldn’t you go to attend on that Blessed One?”

> Pali: “Āgatā kho mayaṁ, mārisa, amha tassa bhagavato santikā arahato sammāsambuddhassa. Gaccheyyāsi pana tvaṁ, mārisa, tassa bhagavato upaṭṭhānaṁ arahato sammāsambuddhassā”ti?

[¶92] When they had spoken, that divinity refused to accept their advice. He multiplied himself a thousand times and said to Subrahmā, “Good fellow, can’t you see that I have such psychic power?”

> Pali: Evaṁ vutto, kho so brahmā taṁ vacanaṁ anadhivāsento sahassakkhattuṁ attānaṁ abhinimminitvā subrahmānaṁ paccekabrahmānaṁ etadavoca: “passasi me no tvaṁ, mārisa, evarūpaṁ iddhānubhāvan”ti?

[¶93] “I see that, good fellow.”

> Pali: “Passāmi kho tyāhaṁ, mārisa, evarūpaṁ iddhānubhāvan”ti.

[¶94] “Since I have such psychic power and might, what other ascetic or brahmin should I go to and attend upon?”

> Pali: “So khvāhaṁ, mārisa, evaṁmahiddhiko evaṁmahānubhāvo kassa aññassa samaṇassa vā brāhmaṇassa vā upaṭṭhānaṁ gamissāmī”ti?

[¶95] Then Subrahmā multiplied himself two thousand times and said to that divinity, “Good fellow, can’t you see that I have such psychic power?”

> Pali: Atha kho subrahmā paccekabrahmā dvisahassakkhattuṁ attānaṁ abhinimminitvā taṁ brahmānaṁ etadavoca: “passasi me no tvaṁ, mārisa, evarūpaṁ iddhānubhāvan”ti?

[¶96] “I see that, good fellow.”

> Pali: “Passāmi kho tyāhaṁ, mārisa, evarūpaṁ iddhānubhāvan”ti.

[¶97] “That Buddha has even more psychic power and might than you or me. Shouldn’t you go to attend on that Blessed One?”

> Pali: “Tayā ca kho, mārisa, mayā ca sveva bhagavā mahiddhikataro ceva mahānubhāvataro ca. Gaccheyyāsi tvaṁ, mārisa, tassa bhagavato upaṭṭhānaṁ arahato sammāsambuddhassā”ti?

[¶98] Then that divinity addressed Subrahmā in verse:

> Pali: Atha kho so brahmā subrahmānaṁ paccekabrahmānaṁ gāthāya ajjhabhāsi:

[¶99] “There are three hundreds of phoenixes, <j>four of swans,
and five of tigerhawks. <j>To he who practiced absorption
belongs this palace; it shines, Divinity,
lighting up the northern quarter!”

> Pali: “Tayo supaṇṇā caturo ca haṁsā,
Byagghīnisā pañcasatā ca jhāyino;
Tayidaṁ vimānaṁ jalate ca brahme,
Obhāsayaṁ uttarassaṁ disāyan”ti.

[¶100] “So what if your palace shines,
lighting up the northern quarter?
A clever person, seeing the strife in form,
its chronic trembling, takes no pleasure in it.”

> Pali: “Kiñcāpi te taṁ jalate vimānaṁ,
Obhāsayaṁ uttarassaṁ disāyaṁ;
Rūpe raṇaṁ disvā sadā pavedhitaṁ,
Tasmā na rūpe ramatī sumedho”ti.

[¶101] Then after inspiring awe in that divinity, the independent divinities Subrahmā and Suddhāvāsa vanished right there. And after some time that divinity went to attend on the Buddha.

> Pali: Atha kho subrahmā ca paccekabrahmā suddhāvāso ca paccekabrahmā taṁ brahmānaṁ saṁvejetvā tatthevantaradhāyiṁsu. Agamāsi ca kho so brahmā aparena samayena bhagavato upaṭṭhānaṁ arahato sammāsambuddhassāti.

[¶102] SN 6.7 · About Kokālika

> Pali: SN 6.7 · Kokālikasutta

[¶103] At Sāvatthī.

> Pali: Sāvatthinidānaṁ.

[¶104] Now at that time the Buddha had gone into retreat for the day’s meditation. Then the independent divinities Subrahmā and Suddhāvāsa went to the Buddha and stationed themselves one by each door-post.

> Pali: Tena kho pana samayena bhagavā divāvihāragato hoti paṭisallīno. Atha kho subrahmā ca paccekabrahmā suddhāvāso ca paccekabrahmā yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā paccekaṁ dvārabāhaṁ nissāya aṭṭhaṁsu.

[¶105] Then Subrahmā spoke this verse about the mendicant Kokālika in the Buddha’s presence:

> Pali: Atha kho subrahmā paccekabrahmā kokālikaṁ bhikkhuṁ ārabbha bhagavato santike imaṁ gāthaṁ abhāsi:

[¶106] “What wise person here would judge
the immeasurable by measuring them?
I think anyone who’d do such a thing
is an ordinary person, shrouded.”

> Pali: “Appameyyaṁ paminanto,
Kodha vidvā vikappaye;
Appameyyaṁ pamāyinaṁ,
Nivutaṁ taṁ maññe puthujjanan”ti.

[¶107] SN 6.8 · About Katamorakatissaka

> Pali: SN 6.8 · Katamodakatissasutta

[¶108] At Sāvatthī.

> Pali: Sāvatthinidānaṁ.

[¶109] Now at that time the Buddha had gone into retreat for the day’s meditation. Then the independent divinities Subrahmā and Suddhāvāsa went to the Buddha and stationed themselves one by each door-post.

> Pali: Tena kho pana samayena bhagavā divāvihāragato hoti paṭisallīno. Atha kho subrahmā ca paccekabrahmā suddhāvāso ca paccekabrahmā yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā paccekaṁ dvārabāhaṁ nissāya aṭṭhaṁsu.

[¶110] Then Suddhāvāsa spoke this verse about the mendicant Katamorakatissaka in the Buddha’s presence:

> Pali: Atha kho suddhāvāso paccekabrahmā katamodakatissakaṁ bhikkhuṁ ārabbha bhagavato santike imaṁ gāthaṁ abhāsi:

[¶111] “What wise person here would judge
the immeasurable by measuring them?
I think anyone who’d do such a thing
is an ignoramus, shrouded.”

> Pali: “Appameyyaṁ paminanto,
Kodha vidvā vikappaye;
Appameyyaṁ pamāyinaṁ,
Nivutaṁ taṁ maññe akissavan”ti.

[¶112] SN 6.9 · With the Divinity Tudu

> Pali: SN 6.9 · Turūbrahmasutta

[¶113] At Sāvatthī.

> Pali: Sāvatthinidānaṁ.

[¶114] Now at that time the mendicant Kokālika was sick, suffering, gravely ill.

> Pali: Tena kho pana samayena kokāliko bhikkhu ābādhiko hoti dukkhito bāḷhagilāno.

[¶115] Then, late at night, the glorious independent divinity Tudu, lighting up the entire Jeta’s Grove, went up to the mendicant Kokālika, and standing in the air he said to him, “Kokālika, have confidence in Sāriputta and Moggallāna, they’re good monks.”

> Pali: Atha kho turū paccekabrahmā abhikkantāya rattiyā abhikkantavaṇṇo kevalakappaṁ jetavanaṁ obhāsetvā yena kokāliko bhikkhu tenupasaṅkami; upasaṅkamitvā vehāsaṁ ṭhito kokālikaṁ bhikkhuṁ etadavoca: “pasādehi, kokālika, sāriputtamoggallānesu cittaṁ. Pesalā sāriputtamoggallānā”ti.

[¶116] “Who are you, reverend?”

> Pali: “Kosi tvaṁ, āvuso”ti?

[¶117] “I am Tudu the independent divinity.”

> Pali: “Ahaṁ turū paccekabrahmā”ti.

[¶118] “Didn’t the Buddha declare you a non-returner? So what then are you doing back here? See how far you have strayed!”

> Pali: “Nanu tvaṁ, āvuso, bhagavatā anāgāmī byākato, atha kiñcarahi idhāgato? Passa, yāvañca te idaṁ aparaddhan”ti.

[¶119] “A person is born
with an axe in their mouth.
A fool cuts themselves with it
when they say bad words.

> Pali: “Purisassa hi jātassa,
kuṭhārī jāyate mukhe;
Yāya chindati attānaṁ,
bālo dubbhāsitaṁ bhaṇaṁ.

[¶120] When you praise someone worthy of criticism,
or criticize someone worthy of praise,
you choose a losing hand with your own mouth:
you’ll never find happiness that way.

> Pali: Yo nindiyaṁ pasaṁsati,
Taṁ vā nindati yo pasaṁsiyo;
Vicināti mukhena so kaliṁ,
Kalinā tena sukhaṁ na vindati.

[¶121] A losing hand at dice is a trivial thing,
if all you lose is your money
and all you own, even yourself.
What’s a really terrible hand
is to hate the holy ones.

> Pali: Appamattako ayaṁ kali,
Yo akkhesu dhanaparājayo;
Sabbassāpi sahāpi attanā,
Ayameva mahantataro kali;
Yo sugatesu manaṁ padosaye.

[¶122] For a hundred thousand times a hundred million,
times five hundred and thirty-six times <j>a thousand times ten million years
a slanderer of noble ones goes to hell,
having aimed bad words and thoughts at them.”

> Pali: Sataṁ sahassānaṁ nirabbudānaṁ,
Chattiṁsati pañca ca abbudāni;
Yamariyagarahī nirayaṁ upeti,
Vācaṁ manañca paṇidhāya pāpakan”ti.