---
title: "Linked Discourses I: With Verses · Saṁyutta Nikāya · Sagāthāvagga"
author: "The Buddha"
translator: "Bhikkhu Sujato"
languages: [pi, en]
shelf: "Pali Canon"
section: 27 of 31
url: https://scriptura.si/works/pali-samyutta-nikaya-1/27/
cite: "The Buddha, tr. Bhikkhu Sujato, Linked Discourses I: With Verses · Saṁyutta Nikāya · Sagāthāvagga, section 27. Scriptura (scriptura.si), https://scriptura.si/works/pali-samyutta-nikaya-1/27/"
---

# 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.

## 27. In the Woods · SN 9.1–9.14

Source: https://scriptura.si/works/pali-samyutta-nikaya-1/27/ · cite a paragraph as https://scriptura.si/works/pali-samyutta-nikaya-1/27/#p-N

[¶0] SN 9.1 · Seclusion

> Pali: SN 9.1 · Vivekasutta

[¶1] So I have heard. At one time one of the mendicants was staying in the land of the Kosalans in a certain forest grove.

> Pali: Evaṁ me sutaṁ— ekaṁ samayaṁ aññataro bhikkhu kosalesu viharati aññatarasmiṁ vanasaṇḍe.

[¶2] Now at that time that mendicant, during their day’s meditation, was thinking bad, unskillful thoughts to do with the domestic life. The deity haunting that forest had sympathy for that mendicant, and wanted what’s best for them. So they approached that mendicant wanting to stir them up, and addressed them in verse:

> Pali: Tena kho pana samayena so bhikkhu divāvihāragato pāpake akusale vitakke vitakketi gehanissite. Atha kho yā tasmiṁ vanasaṇḍe adhivatthā devatā tassa bhikkhuno anukampikā atthakāmā taṁ bhikkhuṁ saṁvejetukāmā yena so bhikkhu tenupasaṅkami; upasaṅkamitvā taṁ bhikkhuṁ gāthāhi ajjhabhāsi:

[¶3] “You entered the woods desiring seclusion,
yet your mind strays to outward things.
As a person, dispel the desire for people;
then you’ll be happy, free of greed.

> Pali: “Vivekakāmosi vanaṁ paviṭṭho,
Atha te mano niccharatī bahiddhā;
Jano janasmiṁ vinayassu chandaṁ,
Tato sukhī hohisi vītarāgo.

[¶4] Give up discontent; be mindful;
let us remind you to be mindful.
The dusty abyss is so hard to cross;
don’t let sensual dust drag you down.

> Pali: Aratiṁ pajahāsi sato,
Bhavāsi sataṁ taṁ sārayāmase;
Pātālarajo hi duttaro,
Mā taṁ kāmarajo avāhari.

[¶5] Just as a bird strewn with dirt
sheds that clingy dust with a shake;
so too, an energetic, mindful mendicant
sheds that clingy dust with a shake.”

> Pali: Sakuṇo yathā paṁsukunthito,
Vidhunaṁ pātayati sitaṁ rajaṁ;
Evaṁ bhikkhu padhānavā satimā,
Vidhunaṁ pātayati sitaṁ rajan”ti.

[¶6] Impelled by that deity, that mendicant was struck with a sense of urgency.

> Pali: Atha kho so bhikkhu tāya devatāya saṁvejito saṁvegamāpādīti.

[¶7] SN 9.2 · Application

> Pali: SN 9.2 · Upaṭṭhānasutta

[¶8] At one time one of the mendicants was staying in the land of the Kosalans in a certain forest grove.

> Pali: Ekaṁ samayaṁ aññataro bhikkhu kosalesu viharati aññatarasmiṁ vanasaṇḍe.

[¶9] Now at that time that mendicant went for the day’s meditation, but fell asleep. The deity haunting that forest had sympathy for that mendicant, and wanted what’s best for them. So they approached that mendicant wanting to stir them up, and addressed them in verse:

> Pali: Tena kho pana samayena so bhikkhu divāvihāragato supati. Atha kho yā tasmiṁ vanasaṇḍe adhivatthā devatā tassa bhikkhuno anukampikā atthakāmā taṁ bhikkhuṁ saṁvejetukāmā yena so bhikkhu tenupasaṅkami; upasaṅkamitvā taṁ bhikkhuṁ gāthāhi ajjhabhāsi:

[¶10] “Get up, mendicant! Why lie down?
What’s the point in sleeping?
How can the afflicted slumber,
inflicted by an arrow strike?

> Pali: “Uṭṭhehi bhikkhu kiṁ sesi,
ko attho supitena te;
Āturassa hi kā niddā,
sallaviddhassa ruppato.

[¶11] You should amplify the faith
that led you to go forth
from the lay life to homelessness.
Don’t fall under the sway of slumber.”

> Pali: Yāya saddhāya pabbajito,
agārasmānagāriyaṁ;
Tameva saddhaṁ brūhehi,
mā niddāya vasaṁ gamī”ti.

[¶12] “Sensual pleasures are impermanent and unstable,
but dullards still fall for them.
Among those who are bound, <j>they’re free and unattached:
why bother a renunciate?

> Pali: “Aniccā addhuvā kāmā,
yesu mandova mucchito;
Baddhesu muttaṁ asitaṁ,
kasmā pabbajitaṁ tape.

[¶13] By removing desire and greed,
by going beyond ignorance,
that knowledge has been perfectly cleansed:
why bother a renunciate?

> Pali: Chandarāgassa vinayā,
avijjāsamatikkamā;
Taṁ ñāṇaṁ paramodānaṁ,
kasmā pabbajitaṁ tape.

[¶14] By breaking ignorance with knowledge,
by the ending of defilements,
they’re sorrowless, unstressed:
why bother a renunciate?

> Pali: Chetvā avijjaṁ vijjāya,
āsavānaṁ parikkhayā;
Asokaṁ anupāyāsaṁ,
kasmā pabbajitaṁ tape.

[¶15] Energetic, resolute,
always staunchly vigorous,
aspiring to extinguishment:
why bother a renunciate?”

> Pali: Āraddhavīriyaṁ pahitattaṁ,
Niccaṁ daḷhaparakkamaṁ;
Nibbānaṁ abhikaṅkhantaṁ,
Kasmā pabbajitaṁ tape”ti.

[¶16] SN 9.3 · With Kassapagotta

> Pali: SN 9.3 · Kassapagottasutta

[¶17] At one time Venerable Kassapagotta was staying in the land of the Kosalans in a certain forest grove.

> Pali: Ekaṁ samayaṁ āyasmā kassapagotto kosalesu viharati aññatarasmiṁ vanasaṇḍe.

[¶18] Now at that time Venerable Kassapagotta, having withdrawn for his day’s meditation, tried to advise a nimrod. Then the deity haunting that forest approached Kassapagotta wanting to stir him up, and recited these verses:

> Pali: Tena kho pana samayena āyasmā kassapagotto divāvihāragato aññataraṁ chetaṁ ovadati. Atha kho yā tasmiṁ vanasaṇḍe adhivatthā devatā āyasmantaṁ kassapagottaṁ saṁvejetukāmā yenāyasmā kassapagotto tenupasaṅkami; upasaṅkamitvā āyasmantaṁ kassapagottaṁ gāthāhi ajjhabhāsi:

[¶19] “A nimrod wandering the rugged hills
is unintelligent, unthinking.
It’s a waste of time to advise him, mendicant;
he strikes me as a dullard.

> Pali: “Giriduggacaraṁ chetaṁ,
appapaññaṁ acetasaṁ;
Akāle ovadaṁ bhikkhu,
mandova paṭibhāti maṁ.

[¶20] He listens without understanding,
looks without seeing.
Though the teaching is spoken,
the fool doesn’t get it.

> Pali: Suṇāti na vijānāti,
Āloketi na passati;
Dhammasmiṁ bhaññamānasmiṁ,
Atthaṁ bālo na bujjhati.

[¶21] Even if you lit ten lamps
and brought them to him, Kassapa,
he wouldn’t see anything,
for he has no eyes to see.”

> Pali: Sacepi dasa pajjote,
dhārayissasi kassapa;
Neva dakkhati rūpāni,
cakkhu hissa na vijjatī”ti.

[¶22] Impelled by that deity, Venerable Kassapagotta was struck with a sense of urgency.

> Pali: Atha kho āyasmā kassapagotto tāya devatāya saṁvejito saṁvegamāpādīti.

[¶23] SN 9.4 · Several Mendicants Set Out Wandering

> Pali: SN 9.4 · Sambahulasutta

[¶24] At one time several mendicants were staying in the land of the Kosalans in a certain forest grove.

> Pali: Ekaṁ samayaṁ sambahulā bhikkhū kosalesu viharanti aññatarasmiṁ vanasaṇḍe.

[¶25] Then after completing the three months of the rainy season residence, those mendicants set out wandering. Not seeing those mendicants, the deity haunting that forest cried. And on that occasion they spoke this verse:

> Pali: Atha kho te bhikkhū vassaṁvuṭṭhā temāsaccayena cārikaṁ pakkamiṁsu. Atha kho yā tasmiṁ vanasaṇḍe adhivatthā devatā te bhikkhū apassantī paridevamānā tāyaṁ velāyaṁ imaṁ gāthaṁ abhāsi:

[¶26] “Dissatisfaction, <j>it seems to me today,
seeing so many vacated seats.
They were so learned, such brilliant speakers!
Where have these disciples of Gotama gone?”

> Pali: “Arati viya mejja khāyati,
Bahuke disvāna vivitte āsane;
Te cittakathā bahussutā,
Kome gotamasāvakā gatā”ti.

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

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

[¶28] “They’ve gone to Magadha, they’ve gone to Kosala,
and some are in the Vajjian lands.
Like deer that wander free of ties,
the mendicants live with no abode.”

> Pali: “Māgadhaṁ gatā kosalaṁ gatā,
Ekacciyā pana vajjibhūmiyā;
Magā viya asaṅgacārino,
Aniketā viharanti bhikkhavo”ti.

[¶29] SN 9.5 · With Ānanda

> Pali: SN 9.5 · Ānandasutta

[¶30] At one time Venerable Ānanda was staying in the land of the Kosalans in a certain forest grove.

> Pali: Ekaṁ samayaṁ āyasmā ānando kosalesu viharati aññatarasmiṁ vanasaṇḍe.

[¶31] Now at that time Ānanda was spending too much time persuading lay people. Then the deity haunting that forest had sympathy for Ānanda, wanting what’s best for him. So they approached him wanting to stir him up, and recited these verses:

> Pali: Tena kho pana samayena āyasmā ānando ativelaṁ gihisaññattibahulo viharati. Atha kho yā tasmiṁ vanasaṇḍe adhivatthā devatā āyasmato ānandassa anukampikā atthakāmā āyasmantaṁ ānandaṁ saṁvejetukāmā yenāyasmā ānando tenupasaṅkami; upasaṅkamitvā āyasmantaṁ ānandaṁ gāthāya ajjhabhāsi:

[¶32] “You’ve left for the jungle, the root of a tree,
having laid extinguishment in your heart.
Meditate, Gotama, don’t be negligent!
What use is this hullabaloo to you?”

> Pali: “Rukkhamūlagahanaṁ pasakkiya,
Nibbānaṁ hadayasmiṁ opiya;
Jhāya gotama mā pamādo,
Kiṁ te biḷibiḷikā karissatī”ti.

[¶33] Impelled by that deity, Venerable Ānanda was struck with a sense of urgency.

> Pali: Atha kho āyasmā ānando tāya devatāya saṁvejito saṁvegamāpādīti.

[¶34] SN 9.6 · With Anuruddha

> Pali: SN 9.6 · Anuruddhasutta

[¶35] At one time Venerable Anuruddha was staying in the land of the Kosalans in a certain forest grove.

> Pali: Ekaṁ samayaṁ āyasmā anuruddho kosalesu viharati aññatarasmiṁ vanasaṇḍe.

[¶36] Then a certain deity of the company of the thirty-three named Penelope had been Anuruddha’s partner in a former life. She went up to Anuruddha, and recited these verses:

> Pali: Atha kho aññatarā tāvatiṁsakāyikā devatā jālinī nāma āyasmato anuruddhassa purāṇadutiyikā yenāyasmā anuruddho tenupasaṅkami; upasaṅkamitvā āyasmantaṁ anuruddhaṁ gāthāya ajjhabhāsi:

[¶37] “Set your heart there,
where you used to live:
among the gods of the thirty-three,
whose every desire is granted!
At the fore of a retinue
of divine maidens, you’ll shine!”

> Pali: “Tattha cittaṁ paṇidhehi,
yattha te vusitaṁ pure;
Tāvatiṁsesu devesu,
sabbakāmasamiddhisu;
Purakkhato parivuto,
devakaññāhi sobhasī”ti.

[¶38] “Divine maidens are in a sorry state,
stuck in substantial reality.
And those beings too are in a sorry state,
who are attached to divine maidens.”

> Pali: “Duggatā devakaññāyo,
sakkāyasmiṁ patiṭṭhitā;
Te cāpi duggatā sattā,
devakaññāhi patthitā”ti.

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

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

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

> Pali: “Na tvaṁ bāle vijānāsi,
yathā arahataṁ vaco;
Aniccā sabbasaṅkhārā,
uppādavayadhammino;
Uppajjitvā nirujjhanti,
tesaṁ vūpasamo sukho.

[¶41] O Penelope, weaver of the web—
there are no more abodes for me in the heavenly host.
Transmigration through births is finished,
now there’ll be no more future lives.”

> Pali: Natthi dāni punāvāso,
devakāyasmi jālini;
Vikkhīṇo jātisaṁsāro,
natthi dāni punabbhavo”ti.

[¶42] SN 9.7 · With Nāgadatta

> Pali: SN 9.7 · Nāgadattasutta

[¶43] At one time Venerable Nāgadatta was staying in the land of the Kosalans in a certain forest grove.

> Pali: Ekaṁ samayaṁ āyasmā nāgadatto kosalesu viharati aññatarasmiṁ vanasaṇḍe.

[¶44] Now at that time Venerable Nāgadatta had been entering the village too early and returning late in the day. Then the deity haunting that forest had sympathy for Nāgadatta, wanting what’s best for him. So they approached him wanting to stir him up, and recited these verses:

> Pali: Tena kho pana samayena āyasmā nāgadatto atikālena gāmaṁ pavisati, atidivā paṭikkamati. Atha kho yā tasmiṁ vanasaṇḍe adhivatthā devatā āyasmato nāgadattassa anukampikā atthakāmā āyasmantaṁ nāgadattaṁ saṁvejetukāmā yenāyasmā nāgadatto tenupasaṅkami; upasaṅkamitvā āyasmantaṁ nāgadattaṁ gāthāhi ajjhabhāsi:

[¶45] “Entering the village too early,
and returning too late in the day,
Nāgadatta mixes with lay people,
sharing their joys and sorrows.

> Pali: “Kāle pavisa nāgadatta,
Divā ca āgantvā ativelacārī;
Saṁsaṭṭho gahaṭṭhehi,
Samānasukhadukkho.

[¶46] I’m afraid for Nāgadatta; he’s reckless,
shackled to families.
May he not come under the King of Death’s power,
under the sway of the terminator!”

> Pali: Bhāyāmi nāgadattaṁ suppagabbhaṁ,
Kulesu vinibaddhaṁ;
Mā heva maccurañño balavato,
Antakassa vasaṁ upesī”ti.

[¶47] Impelled by that deity, Venerable Nāgadatta was struck with a sense of urgency.

> Pali: Atha kho āyasmā nāgadatto tāya devatāya saṁvejito saṁvegamāpādīti.

[¶48] SN 9.8 · The Mistress of the House

> Pali: SN 9.8 · Kulagharaṇīsutta

[¶49] At one time one of the monks was staying in the land of the Kosalans in a certain forest grove.

> Pali: Ekaṁ samayaṁ aññataro bhikkhu kosalesu viharati aññatarasmiṁ vanasaṇḍe.

[¶50] Now at that time that monk had become too closely involved in the affairs of a certain family. The deity haunting that forest had sympathy for that monk, wanting what’s best for him. So, wanting to stir him up, they manifested in the appearance of the mistress of that family, approached the monk, and addressed him in verse:

> Pali: Tena kho pana samayena so bhikkhu aññatarasmiṁ kule ativelaṁ ajjhogāḷhappatto viharati. Atha kho yā tasmiṁ vanasaṇḍe adhivatthā devatā tassa bhikkhuno anukampikā atthakāmā taṁ bhikkhuṁ saṁvejetukāmā yā tasmiṁ kule kulagharaṇī, tassā vaṇṇaṁ abhinimminitvā yena so bhikkhu tenupasaṅkami; upasaṅkamitvā taṁ bhikkhuṁ gāthāya ajjhabhāsi:

[¶51] “At river banks and guest houses,
hotels and highways,
people gather to gossip about
what’s going on between you and me.”

> Pali: “Nadītīresu saṇṭhāne,
sabhāsu rathiyāsu ca;
Janā saṅgamma mantenti,
mañca tañca kimantaran”ti.

[¶52] “There are many sounds echoing
that a fervent ascetic must endure.
They ought not be dismayed by that,
for that’s not what defiles you.

> Pali: “Bahūhi saddā paccūhā,
khamitabbā tapassinā;
Na tena maṅku hotabbaṁ,
na hi tena kilissati.

[¶53] If you’re startled by every little sound,
like a wind-deer in the wood,
they’ll call you ‘flighty minded’;
and your practice won’t succeed.”

> Pali: Yo ca saddaparittāsī,
vane vātamigo yathā;
Lahucittoti taṁ āhu,
nāssa sampajjate vatan”ti.

[¶54] SN 9.9 · A Vajji

> Pali: SN 9.9 · Vajjiputtasutta

[¶55] At one time a certain Vajjian mendicant was staying near Vesālī in a certain forest grove.

> Pali: Ekaṁ samayaṁ aññataro vajjiputtako bhikkhu vesāliyaṁ viharati aññatarasmiṁ vanasaṇḍe.

[¶56] Now at that time the Vajjis were holding an all-night event in Vesālī. Then that mendicant, complaining at the noise of musical instruments being beaten and played, on that occasion spoke this verse:

> Pali: Tena kho pana samayena vesāliyaṁ vajjiputtako sabbaratticāro hoti. Atha kho so bhikkhu vesāliyā tūriyatāḷitavāditanigghosasaddaṁ sutvā paridevamāno tāyaṁ velāyaṁ imaṁ gāthaṁ abhāsi:

[¶57] “We dwell alone in the wilderness,
like a log dumped in the forest.
On a night like this,
who’s worse off than me?”

> Pali: “Ekakā mayaṁ araññe viharāma,
Apaviddhaṁva vanasmiṁ dārukaṁ;
Etādisikāya rattiyā,
Ko su nāmamhehi pāpiyo”ti.

[¶58] The deity haunting that forest had sympathy for that mendicant, and wanted what’s best for them. So they approached that mendicant wanting to stir them up, and addressed them in verse:

> Pali: Atha kho yā tasmiṁ vanasaṇḍe adhivatthā devatā tassa bhikkhuno anukampikā atthakāmā taṁ bhikkhuṁ saṁvejetukāmā yena so bhikkhu tenupasaṅkami; upasaṅkamitvā taṁ bhikkhuṁ gāthāya ajjhabhāsi:

[¶59] “You dwell alone in the wilderness,
like a log dumped in the forest.
Lots of people are jealous of you,
like beings in hell of those going to heaven.”

> Pali: “Ekakova tvaṁ araññe viharasi,
Apaviddhaṁva vanasmiṁ dārukaṁ;
Tassa te bahukā pihayanti,
Nerayikā viya saggagāminan”ti.

[¶60] Impelled by that deity, that mendicant was struck with a sense of urgency.

> Pali: Atha kho so bhikkhu tāya devatāya saṁvejito saṁvegamāpādīti.

[¶61] SN 9.10 · Recitation

> Pali: SN 9.10 · Sajjhāyasutta

[¶62] At one time one of the mendicants was staying in the land of the Kosalans in a certain forest grove.

> Pali: Ekaṁ samayaṁ aññataro bhikkhu kosalesu viharati aññatarasmiṁ vanasaṇḍe.

[¶63] Now at that time that mendicant had previously been spending too much time rehearsing. But some time later they adhered to passivity and silence. Not hearing the teaching, the deity haunting that forest approached that mendicant, and addressed them in verse:

> Pali: Tena kho pana samayena so bhikkhu yaṁ sudaṁ pubbe ativelaṁ sajjhāyabahulo viharati so aparena samayena appossukko tuṇhībhūto saṅkasāyati. Atha kho yā tasmiṁ vanasaṇḍe adhivatthā devatā tassa bhikkhuno dhammaṁ asuṇantī yena so bhikkhu tenupasaṅkami; upasaṅkamitvā taṁ bhikkhuṁ gāthāya ajjhabhāsi:

[¶64] “Mendicant, why don’t you recite <j>passages of the teaching,
living together with other mendicants?
Hearing the teaching, one garners confidence;
and in this very life, one garners praise.”

> Pali: “Kasmā tuvaṁ dhammapadāni bhikkhu,
Nādhīyasi bhikkhuhi saṁvasanto;
Sutvāna dhammaṁ labhatippasādaṁ,
Diṭṭheva dhamme labhatippasaṁsan”ti.

[¶65] “I used to be zealous for <j>passages of the teaching,
until I encountered dispassion.
When I encountered dispassion,
whatever was seen, heard, and thought,
this, good people say, is the laying down <j>by complete understanding.”

> Pali: “Ahu pure dhammapadesu chando,
Yāva virāgena samāgamimha;
Yato virāgena samāgamimha,
Yaṁ kiñci diṭṭhaṁva sutaṁ mutaṁ vā;
Aññāya nikkhepanamāhu santo”ti.

[¶66] SN 9.11 · Unskillful Thoughts

> Pali: SN 9.11 · Akusalavitakkasutta

[¶67] At one time one of the mendicants was staying in the land of the Kosalans in a certain forest grove.

> Pali: Ekaṁ samayaṁ aññataro bhikkhu kosalesu viharati aññatarasmiṁ vanasaṇḍe.

[¶68] Now at that time that mendicant, during their day’s meditation, was thinking bad, unskillful thoughts, that is, sensual, malicious, and cruel thoughts. The deity haunting that forest had sympathy for that mendicant, and wanted what’s best for them. So they approached that mendicant wanting to stir them up, and addressed them in verse:

> Pali: Tena kho pana samayena so bhikkhu divāvihāragato pāpake akusale vitakke vitakketi, seyyathidaṁ— kāmavitakkaṁ, byāpādavitakkaṁ, vihiṁsāvitakkaṁ. Atha kho yā tasmiṁ vanasaṇḍe adhivatthā devatā tassa bhikkhuno anukampikā atthakāmā taṁ bhikkhuṁ saṁvejetukāmā yena so bhikkhu tenupasaṅkami; upasaṅkamitvā taṁ bhikkhuṁ gāthāhi ajjhabhāsi:

[¶69] “Because of irrational application of mind,
you’re consumed by your thoughts.
When you’ve given up irrationality,
make sure your thoughts are rational.

> Pali: “Ayoniso manasikārā,
so vitakkehi khajjasi;
Ayoniso paṭinissajja,
yoniso anucintaya.

[¶70] Thinking about the Teacher, the teaching,
the Saṅgha, and your own ethics,
you’ll find gladness,
and rapture and bliss as well, no doubt.
And when you’re full of joy,
you’ll make an end to suffering.”

> Pali: Satthāraṁ dhammamārabbha,
saṅghaṁ sīlāni attano;
Adhigacchasi pāmojjaṁ,
pītisukhamasaṁsayaṁ;
Tato pāmojjabahulo,
dukkhassantaṁ karissasī”ti.

[¶71] Impelled by that deity, that mendicant was struck with a sense of urgency.

> Pali: Atha kho so bhikkhu tāya devatāya saṁvejito saṁvegamāpādīti.

[¶72] SN 9.12 · Midday

> Pali: SN 9.12 · Majjhanhikasutta

[¶73] At one time one of the mendicants was staying in the land of the Kosalans in a certain forest grove. The deity haunting that forest approached that mendicant and spoke this verse in their presence:

> Pali: Ekaṁ samayaṁ aññataro bhikkhu kosalesu viharati aññatarasmiṁ vanasaṇḍe. Atha kho tasmiṁ vanasaṇḍe adhivatthā devatā yena so bhikkhu tenupasaṅkami; upasaṅkamitvā tassa bhikkhuno santike imaṁ gāthaṁ abhāsi:

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

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

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

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

[¶76] SN 9.13 · Undisciplined Faculties

> Pali: SN 9.13 · Pākatindriyasutta

[¶77] At one time several mendicants were staying in the Kosalan lands in a certain forest grove. They were haughty, insolent, fickle, scurrilous, loose-tongued, unmindful, lacking situational awareness and immersion, with straying minds and undisciplined faculties.

> Pali: Ekaṁ samayaṁ sambahulā bhikkhū kosalesu viharanti aññatarasmiṁ vanasaṇḍe uddhatā unnaḷā capalā mukharā vikiṇṇavācā muṭṭhassatino asampajānā asamāhitā vibbhantacittā pākatindriyā.

[¶78] The deity haunting that forest had sympathy for those mendicants, and wanted what’s best for them. So they approached those mendicants wanting to stir them up, and addressed them in verse:

> Pali: Atha kho yā tasmiṁ vanasaṇḍe adhivatthā devatā tesaṁ bhikkhūnaṁ anukampikā atthakāmā te bhikkhū saṁvejetukāmā yena te bhikkhū tenupasaṅkami; upasaṅkamitvā te bhikkhū gāthāhi ajjhabhāsi:

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

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

[¶80] But now they’ve made themselves hard to look after,
like chiefs in a village.
They eat and eat and then lie down,
unconscious in the homes of others.

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

[¶81] Having raised my cupped palms to the Saṅgha,
I speak here only about certain people.
They’re dregs, with no protector,
just like those who have passed away.

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

[¶82] I’m speaking about
those who live negligently.
To those who live diligently
I pay homage.”

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

[¶83] Impelled by that deity, those mendicants were struck with a sense of urgency.

> Pali: Atha kho te bhikkhū tāya devatāya saṁvejitā saṁvegamāpādunti.

[¶84] SN 9.14 · The Thief of Scent

> Pali: SN 9.14 · Gandhatthenasutta

[¶85] At one time one of the mendicants was staying in the land of the Kosalans in a certain forest grove.

> Pali: Ekaṁ samayaṁ aññataro bhikkhu kosalesu viharati aññatarasmiṁ vanasaṇḍe.

[¶86] Now at that time, after the meal, on their return from almsround, that mendicant plunged into a lotus pond and sniffed a pink lotus. The deity haunting that forest had sympathy for that mendicant, and wanted what’s best for them. So they approached that mendicant wanting to stir them up, and addressed them in verse:

> Pali: Tena kho pana samayena so bhikkhu pacchābhattaṁ piṇḍapātapaṭikkanto pokkharaṇiṁ ogāhetvā padumaṁ upasiṅghati. Atha kho yā tasmiṁ vanasaṇḍe adhivatthā devatā tassa bhikkhuno anukampikā atthakāmā taṁ bhikkhuṁ saṁvejetukāmā yena so bhikkhu tenupasaṅkami; upasaṅkamitvā taṁ bhikkhuṁ gāthāya ajjhabhāsi:

[¶87] “This water flower has not been given.
When you sniff it,
this is one factor of theft.
Good fellow, you are a thief of scent!”

> Pali: “Yametaṁ vārijaṁ pupphaṁ,
adinnaṁ upasiṅghasi;
Ekaṅgametaṁ theyyānaṁ,
gandhatthenosi mārisā”ti.

[¶88] “I do not take, nor do I break;
I sniff the water flower from afar.
So how do you explain why
you call me a thief of scent?

> Pali: “Na harāmi na bhañjāmi,
ārā siṅghāmi vārijaṁ;
Atha kena nu vaṇṇena,
gandhatthenoti vuccati.

[¶89] Why don’t you accuse someone
who does such vandalizing
as digging up the roots,
or breaking off the flowers?”

> Pali: Yvāyaṁ bhisāni khanati,
puṇḍarīkāni bhañjati;
Evaṁ ākiṇṇakammanto,
kasmā eso na vuccatī”ti.

[¶90] “I have nothing to say
to a person who is a crude vandal,
soiled like a used nappy.
You’re the one who deserves to be spoken to.

> Pali: “Ākiṇṇaluddo puriso,
dhāticelaṁva makkhito;
Tasmiṁ me vacanaṁ natthi,
tvañcārahāmi vattave.

[¶91] To the man who has not a blemish,
who is always seeking purity,
even a hair-tip of evil
seems as big as a stormcloud.”

> Pali: Anaṅgaṇassa posassa,
niccaṁ sucigavesino;
Vālaggamattaṁ pāpassa,
abbhāmattaṁva khāyatī”ti.

[¶92] “Indeed, O spirit, you understand me,
and you empathize with me.
Please speak to me again,
whenever you see something like this.”

> Pali: “Addhā maṁ yakkha jānāsi,
atho me anukampasi;
Punapi yakkha vajjāsi,
yadā passasi edisan”ti.

[¶93] “We are no dependent of yours,
nor are we your servant.
You yourself should know, mendicant,
the way that leads to a good place.”

> Pali: “Neva taṁ upajīvāma,
napi te bhatakāmhase;
Tvameva bhikkhu jāneyya,
yena gaccheyya suggatin”ti.

[¶94] Impelled by that deity, that mendicant was struck with a sense of urgency.

> Pali: Atha kho so bhikkhu tāya devatāya saṁvejito saṁvegamāpādīti.

[¶95] > Pali: Vanavaggo paṭhamo.

[¶96] > Pali: Tassuddānaṁ

[¶97] > Pali: Vivekaṁ upaṭṭhānañca,
Kassapagottena sambahulā;
Ānando anuruddho ca,
Nāgadattañca kulagharaṇī.

[¶98] > Pali: Vajjiputto ca vesālī,
Sajjhāyena ayoniso;
Majjhanhikālamhi pākatindriya—
Padumapupphena cuddasa bhaveti.

[¶99] The Linked Discourses in the Forest are complete.

> Pali: Vanasaṁyuttaṁ samattaṁ.