Homage to the Blessed One, the Worthy One, the Perfectly Enlightened One
The Connected Collection
The Book with Verses
1.
Connected Discourses with Deities
1.
The Chapter on a Reed
1.
The Discourse on Crossing the Flood
1. Thus have I heard - On one occasion the Blessed One was dwelling at Sāvatthī in Jeta's Grove, Anāthapiṇḍika's park. Then a certain deity, when the night was far advanced, with surpassing beauty, having illuminated almost the entire Jeta's Grove, approached the Blessed One; having approached, he paid respect to the Blessed One and stood to one side. Standing to one side, that deity said this to the Blessed One - "How did you, sir, cross the flood?" "Without standing still, friend, without striving, I crossed the flood." "But in what way did you, sir, without standing still, without striving, cross the flood?" "When I stood still, friend, then I sank; when I strived, friend, then I was swept away. Thus, friend, without standing still, without striving, I crossed the flood."
Without standing still, without striving, one who has crossed over attachment in the world." -
This that deity said. The Teacher was approving. Then that deity - "The Teacher approves of me," having paid respect to the Blessed One and circumambulated him keeping him on his right, disappeared right there.
2.
The Discourse on Release
2. At Sāvatthī. Then a certain deity, when the night was far advanced, with surpassing beauty, having illuminated almost the entire Jeta's Grove, approached the Blessed One; having approached, he paid respect to the Blessed One and stood to one side. Standing to one side, that deity said this to the Blessed One -
"Do you know, sir, the release, the deliverance, the seclusion of beings?"
"I do know, friend, the release, the deliverance, the seclusion of beings."
"But in what way do you, sir, know the release, the deliverance, the seclusion of beings?"
"With the utter elimination of delight in becoming, with the extinction of perception and consciousness, with the cessation and peace of feelings - thus, friend, I know the release, the deliverance, the seclusion of beings."
3.
The Discourse on Being Led On
3. At Sāvatthī. Standing to one side, that deity spoke this verse in the presence of the Blessed One:
For one brought to ageing there are no shelters;
Seeing this danger in death,
One should do meritorious deeds that bring happiness."
For one brought to ageing there are no shelters;
Seeing this danger in death,
One seeking peace should abandon worldly gains."
4.
The Discourse on Passing By
4. At Sāvatthī. Standing to one side, that deity spoke this verse in the presence of the Blessed One:
The stages of life gradually give up;
Seeing this danger in death,
One should do meritorious deeds that bring happiness."
The stages of life gradually give up;
Seeing this danger in death,
One seeking peace should abandon worldly gains."
5.
The Discourse on How Many to Cut
5. At Sāvatthī. Standing to one side, that deity spoke this verse in the presence of the Blessed One:
A monk who has gone beyond how many attachments is called a crosser of the mental floods?"
A monk who has gone beyond five attachments is called a crosser of the mental floods."
6.
The Discourse on Being Awake
6. At Sāvatthī. Standing to one side, that deity spoke this verse in the presence of the Blessed One:
By how many does one gather dust, by how many does one become purified?"
By five does one gather dust, by five does one become purified."
7.
The Discourse on Not Fully Known
7. At Sāvatthī. Standing to one side, that deity spoke this verse in the presence of the Blessed One:
They are asleep and do not awaken, it is time for them to awaken."
They are self-enlightened, having perfectly understood, they walk evenly in the uneven."
8.
The Discourse on Completely Forgotten
8. At Sāvatthī. Standing to one side, that deity spoke this verse in the presence of the Blessed One:
They are asleep and do not awaken, it is time for them to awaken."
They are self-enlightened, having perfectly understood, they walk evenly in the uneven."
9.
The Discourse on Desiring Conceit
9. At Sāvatthī. Standing to one side, that deity spoke this verse in the presence of the Blessed One:
There is no wisdom for one who is unconcentrated;
One dwelling alone in the forest, heedless,
Would not cross to the far shore of Death's realm."
Of good mind, everywhere free;
One dwelling alone in the forest, diligent,
He would cross to the far shore of Death's realm."
10.
The Discourse on the Forest
10. At Sāvatthī. Standing to one side, that deity addressed the Blessed One in verse –
Eating one meal a day, by what does their beauty become clear?"
They sustain themselves with the present, therefore their beauty becomes clear.
By this fools wither away, like a green reed that is cut."
The Reed Chapter is first.
Its summary:
Wakeful, Not Understood, Completely Forgotten, Desiring Conceit;
The Forest is spoken as the tenth, by that the chapter is called.
2.
The Chapter on the Garden of Delight
1.
The Discourse on the Garden of Delight
11. Thus have I heard - On one occasion the Blessed One was dwelling at Sāvatthī in Jeta's Grove, Anāthapiṇḍika's park. There the Blessed One addressed the monks - "Monks." "Venerable sir," those monks assented to the Blessed One. The Blessed One said this -
"Once upon a time, monks, a certain deity belonging to the Tāvatiṃsa realm, in the Nandana grove, surrounded by a host of nymphs, endowed and furnished with the five types of divine sensual pleasure, being entertained, at that time spoke this verse -
The residence of the gods among men, of the glorious Thirty-three.'
"When this was said, monks, a certain deity replied to that deity in verse -
Impermanent are all activities, having the nature of arising and falling;
Having arisen, they cease; their appeasement is happiness."
2.
The Discourse on Rejoicing
12. At Sāvatthī. Standing to one side, that deity spoke this verse in the presence of the Blessed One:
One with cattle likewise rejoices in cattle;
Clinging is the rejoicing of a man,
For he who is without clinging does not rejoice."
One with cattle likewise grieves over cattle;
Clinging is the sorrowing of a man,
For he who is without clinging does not grieve."
3.
The Discourse on There Is No Equal to a Son
13. At Sāvatthī. Standing to one side, that deity spoke this verse in the presence of the Blessed One:
There is no radiance equal to the sun, lakes are the supreme among waters."
There is no radiance equal to wisdom, rain indeed is the supreme among waters."
4.
The Discourse on the Warrior Caste
14. "The warrior is the best of bipeds, the ox is the best of quadrupeds.
An obedient wife is the best of wives, and an obedient son is the best of sons."
5.
The Discourse on Sounding
15. "When the midday time stands still, when the birds have settled down,
The great forest seems to resound - that delight occurs to me."
6.
The Discourse on Sleep and Weariness
16. "Sleep, weariness, yawning, discontent, drowsiness after a meal.
Having dismissed them by energy, the noble path becomes pure."
7.
The Discourse on What Is Difficult to Do
17. "Difficult to do and difficult to endure, and asceticism by the inexperienced.
Step by step one would sink down, being subject to the control of thoughts."
A monk, drawing in mental thoughts;
Independent, not harming another,
Attained final Nibbāna, one should not blame anyone."
8.
The Discourse on Shame
18. "Is there any person in the world restrained by shame,
Having reached the end of suffering, they walk evenly in the uneven."
9.
The Discourse on a Hut
19.
Do you have no offspring, are you released from bondage?"
Truly I have no offspring, truly I am released from bondage."
What do I call your offspring, what do I call your bondage?"
You call sons the offspring, you call craving my bondage."
It is good that you have no offspring, it is good that you are released from bondage."
10.
The Discourse on Samiddhi
20. Thus have I heard - On one occasion the Blessed One was dwelling at Rājagaha in the Tapoda Monastery. Then the Venerable Samiddhi, having risen towards the break of dawn, approached the hot springs to bathe his limbs. Having bathed his limbs at the hot springs, having come out, he stood wearing a single robe, drying his limbs. Then a certain deity, when the night was far advanced, with surpassing beauty, having illuminated almost the entire hot springs, approached the Venerable Samiddhi; having approached, standing in the sky, she addressed the Venerable Samiddhi in verse -
Having enjoyed, monk, you should seek alms, let not the time pass you by."
Therefore without having enjoyed I seek alms, let not the time pass me by."
Then that deity, having alighted on the earth, said this to the Venerable Samiddhi - "You are young, monk, gone forth, a youth with black hair, endowed with the blessing of youth, in the first stage of life, one who has not played in sensual pleasures. Enjoy, monk, human sensual pleasures; do not abandon what is visible here and now to run after what is temporal."
"I, friend, am not abandoning what is visible here and now to run after what is temporal. Rather, friend, I am abandoning what is temporal to run after what is visible here and now. For sensual pleasures, friend, have been declared by the Blessed One as temporal, having much suffering, much anguish; the danger here is greater. This Teaching is visible here and now, immediately effective, inviting one to come and see, leading onward, to be individually experienced by the wise."
"And how, monk, have sensual pleasures been declared by the Blessed One as temporal, having much suffering, much anguish, the danger here is greater? How is this Teaching visible here and now, immediately effective, inviting one to come and see, leading onward, to be individually experienced by the wise?"
"I, friend, am new, recently gone forth, newly come to this Teaching and discipline. I am not able to explain it in detail. This Blessed One, the Worthy One, the perfectly Self-awakened One, is dwelling at Rājagaha in the Tapoda Monastery. Having approached that Blessed One, ask about this matter. As the Blessed One answers you, so you should remember it."
"It is not easy, monk, for us to approach that Blessed One, as he is surrounded by other influential deities. If indeed you, monk, having approached that Blessed One, were to ask about this matter, we too would come for the hearing of the Teaching." "Yes, friend," the Venerable Samiddhi, having assented to that deity, approached the Blessed One; having approached, he paid respect to the Blessed One and sat down to one side. Seated to one side, the Venerable Samiddhi said this to the Blessed One -
"Here I, venerable sir, having risen towards the break of dawn, approached the hot springs to bathe my limbs. Having bathed my limbs at the hot springs, having come out, I stood wearing a single robe, drying my limbs. Then, venerable sir, a certain deity, when the night was far advanced, with surpassing beauty, having illuminated almost the entire hot springs, approached me; having approached, standing in the sky, she addressed me with this verse –
Having enjoyed, monk, you should seek alms, let not the time pass you by."
"When this was said, I, venerable sir, replied to that deity in verse –
Therefore without having enjoyed I seek alms, let not the time pass me by."
"Then, venerable sir, that deity, having stood firmly on the earth, said this to me – 'You are young, monk, gone forth, a mere youth with black hair, endowed with the blessing of youth, in the first stage of life, one who has not played his fill in sensual pleasures. Enjoy, monk, human sensual pleasures; do not, having abandoned what is visible here and now, run after what is temporal.'
"When this was said, venerable sir, I said this to that deity – 'I indeed, friend, am not, having abandoned what is visible here and now, running after what is temporal; but I indeed, friend, having abandoned what is temporal, am running after what is visible here and now. For sensual pleasures, friend, have been declared by the Blessed One as temporal, having much suffering, much anguish; the danger here is greater. This Teaching is visible here and now, immediately effective, inviting one to come and see, leading onward, to be individually experienced by the wise.'
"When this was said, venerable sir, that deity said this to me – 'And how, monk, are sensual pleasures declared by the Blessed One as temporal, with much suffering, much anguish; the danger here is greater? How is this Teaching visible here and now, immediately effective, inviting one to come and see, leading onward, to be individually experienced by the wise?' When this was said, venerable sir, I said this to that deity – 'I indeed, friend, am new, recently gone forth, newly come to this Teaching and discipline, I am not able to explain it in detail. This Blessed One, the Worthy One, the perfectly Self-awakened One, is dwelling at Rājagaha in the Tapoda Monastery. Having approached that Blessed One, ask about this matter. As the Blessed One answers you, so you should remember it.'
"When this was said, venerable sir, that deity said this to me – 'It is not easy, monk, for us to approach that Blessed One, surrounded by other influential deities. If indeed you, monk, having approached that Blessed One, would ask about this matter, we too would come for the hearing of the Teaching.' If, venerable sir, that deity's word is true, that deity is right here, not far away."
When this was said, that deity said this to the Venerable Samiddhi - "Ask, monk, ask, monk, what I have attained."
Then the Blessed One addressed that deity in verses -
Not fully understanding what can be expressed, they come under the bond of Death.
For that does not exist for him, by which one might speak of him - that is not his;
If you understand, speak, demon."
"I, venerable sir, do not understand in detail the meaning of what the Blessed One has spoken in brief. It would be good, venerable sir, if the Blessed One would speak in such a way that I might understand in detail the meaning of what the Blessed One has spoken in brief."
Whoever imagines thus would dispute on account of that;
One unshaken in the three discriminations,
For him there is no 'equal' or 'superior';
If you understand, speak, demon."
"I, venerable sir, do not understand in detail the meaning of this too that the Blessed One has spoken in brief. It would be good, venerable sir, if the Blessed One would speak in such a way that I might understand in detail the meaning of what the Blessed One has spoken in brief."
Him, with knots cut, free from trouble, desireless, seeking they did not find;
Gods and humans, here or beyond, in the heavens or in all abodes;
If you understand, speak, demon."
"I, venerable sir, understand in detail the meaning of what the Blessed One has spoken in brief thus -
Or by body, anything in the whole world;
Having abandoned sensual pleasures, mindful and fully aware,
One should not pursue suffering connected with harm."
The Nandana Chapter is second.
Its summary:
The Warrior and Making a Sound, Sloth and Sleep and Difficult to Do;
Shame, the Hut is the ninth, the tenth is spoken with Samiddhi.
3.
The Chapter on a Sword
1.
The Discourse on a Sword
21. At Sāvatthī. Standing to one side, that deity spoke this verse in the presence of the Blessed One:
For the abandoning of sensual lust, a mindful monk should wander forth."
For the abandoning of identity view, a mindful monk should wander forth."
2.
The Discourse on Touching
22.
Therefore it touches one who touches, one who wrongs the innocent."
A pure person without blemish;
The evil returns to that very fool,
Like subtle dust thrown against the wind."
3.
The Discourse on Matted Hair
23.
This I ask you, Gotama, who can disentangle this tangle?"
An ardent and prudent monk, he can disentangle this tangle.
Those who have eliminated the mental corruptions, the Worthy Ones, for them the tangle is disentangled.
Impingement and perception of material form, here this tangle is cut off."
4.
The Discourse on Restraining the Mind
24. "From whatever source one should restrain the mind,
He should restrain the mind from every source,
He is freed from suffering in every respect."
Not the mind that has come to a state of self-control;
But from whatever source there is evil,
From that source one should restrain the mind."
5.
The Discourse on the Worthy One
25. "Whoever is a monk, a Worthy One, one who has done what was to be done,
Would he say 'I speak,'
Would he say 'they speak to me'?"
One who has eliminated the mental corruptions, bearing his final body;
Would he say 'I speak,'
He would say 'they speak to me';
Having understood the common usage in the world, being skilled,
He would express himself merely by conventional expression."
One who has eliminated the mental corruptions, bearing his final body;
Would that monk, having approached conceit,
Say 'I speak';
Would he say 'they speak to me'?"
All mental knots of conceit are scattered;
That wise one has transcended conceiving,
He would say 'I speak.'
Having understood the common usage in the world, being skilled;
He would express himself merely by conventional expression."
6.
The Discourse on the Lamp
26.
Having come to ask the Blessed One, how may we know this?"
The sun shines by day, the moon radiates at night.
The Fully Enlightened One is the best of those that shine, this radiance is unsurpassed."
7.
The Discourse on the Arrow
27.
Where do mentality and materiality entirely cease?"
From there the waters turn back, here the round of rebirths does not turn;
Here mentality and materiality entirely cease."
8.
The Discourse on Great Wealth
28.
They crave for one another, dissatisfied in sensual pleasures.
Who here have abandoned craving, who in the world are without zeal?"
Having left lust and hate, and having become dispassionate towards ignorance;
Those who have eliminated the mental corruptions, the Worthy Ones, they in the world are without zeal."
9.
The Discourse on Four Wheels
29.
Born from mud, O great hero, how will there be progress?"
Having uprooted craving with its root, thus there will be progress."
10.
The Discourse on the Antelope Limbs
30.
A lion, wandering alone, an elephant, without regard for sensual pleasures;
Having approached, we ask, how is one freed from suffering?"
Having removed desire here, thus one is freed from suffering."
The Sword Chapter is third.
Its summary:
With the Worthy One, the Lamp, the Lake, and with Great Wealth;
With Four Wheels as ninth, with Antelope Legs - these are ten.
4.
The Chapter on the Satullapa Group
1.
The Discourse on the Virtuous
31. Thus have I heard - On one occasion the Blessed One was dwelling at Sāvatthī in Jeta's Grove, Anāthapiṇḍika's park. Then many deities of the Satullapa group, when the night was far advanced, with surpassing beauty, having illuminated almost the entire Jeta's Grove, approached the Blessed One; having approached, they paid respect to the Blessed One and stood to one side. Standing to one side, one deity spoke this verse in the presence of the Blessed One:
Having understood the Good Teaching of the virtuous, one becomes better, not worse."
Then another deity spoke this verse in the presence of the Blessed One:
Having understood the Good Teaching of the virtuous, wisdom is obtained, not from another."
Then another deity spoke this verse in the presence of the Blessed One:
Having understood the Good Teaching of the virtuous, one does not grieve in the midst of sorrow."
Then another deity spoke this verse in the presence of the Blessed One:
Having understood the Good Teaching of the virtuous, one shines in the midst of relatives."
Then another deity spoke this verse in the presence of the Blessed One:
Having understood the Good Teaching of the virtuous, beings go to a good destination."
Then another deity spoke this verse in the presence of the Blessed One:
Having understood the Good Teaching of the virtuous, beings abide constantly in happiness."
Then another deity said this to the Blessed One: "Whose statement, Blessed One, was well spoken?" All of yours was well spoken in a way, but listen to me too:
Having understood the Good Teaching of the virtuous, one is freed from all suffering."
This is what the Blessed One said. Delighted, those deities paid respect to the Blessed One, circumambulated him keeping him on their right, and disappeared right there.
2.
The Discourse on the Stingy
32. On one occasion the Blessed One was dwelling at Sāvatthī in Jeta's Grove, Anāthapiṇḍika's park. Then many deities of the Satullapa group, when the night was far advanced, with surpassing beauty, having illuminated almost the entire Jeta's Grove, approached the Blessed One; having approached, they paid respect to the Blessed One and stood to one side. Standing to one side, one deity spoke this verse in the presence of the Blessed One:
By one desiring merit, a gift should be given by one who knows."
Then another deity spoke these verses in the presence of the Blessed One:
The hunger and thirst which the miser fears,
That very thing touches the fool, in this world and the next.
Merits are a support for beings in the world beyond."
Then another deity spoke these verses in the presence of the Blessed One:
Those who give from little, this is an eternal principle.
An offering given from little is measured equal to a thousand."
Then another deity spoke these verses in the presence of the Blessed One:
The bad do not imitate, the principle of the good is hard to follow.
The bad go to hell, the good are destined for heaven."
Then another deity said this in the presence of the Blessed One: "Whose statement, Blessed One, was well spoken?"
"All of yours was well spoken in a way; but listen to me too:
Supporting a wife, giving from little;
A hundred thousand who sacrifice a thousand,
Are not worth even a fraction of one such as that."
Then another deity addressed the Blessed One in verse –
Not worth what is given righteously?
How is it that a hundred thousand who sacrifice a thousand each,
Are not worth even a fraction of one such as that."
Having cut off, having killed, and having caused sorrow;
That offering, with tearful faces, with punishment,
Is not worth what is given righteously.
Are not worth even a fraction of one such as that."
3.
The Discourse on the Good
33. At Sāvatthī. Then many deities of the Satullapa group, when the night was far advanced, with surpassing beauty, having illuminated almost the entire Jeta's Grove, approached the Blessed One; having approached, they paid respect to the Blessed One and stood to one side. Standing to one side, one deity uttered this inspired utterance in the presence of the Blessed One:
Through stinginess and through negligence, thus a gift is not given;
By one desiring merit, a gift should be given by one who knows."
Then another deity uttered this inspired utterance in the presence of the Blessed One:
But even from little, giving is good."
An offering given from little is measured equal to a thousand."
Then another deity uttered this inspired utterance in the presence of the Blessed One:
But giving with faith is also good."
Even few, being good, conquer many;
If one with faith gives even a little,
By that very deed he becomes happy in the hereafter."
Then another deity uttered this inspired utterance in the presence of the Blessed One:
Giving with faith is also good; But giving of what is righteously acquired is also good."
A person, of what is obtained through effort and energy;
Having passed beyond Yama's Vetaraṇī river,
That mortal attains divine states."
Then another deity uttered this inspired utterance in the presence of the Blessed One:
Giving with faith is also good; giving from what is righteously acquired is also good;
but giving with discrimination is also good."
those who are worthy of offerings here in the world of the living;
gifts given to them are of great fruit,
like seeds sown in a good field."
Then another deity uttered this inspired utterance in the presence of the Blessed One:
Giving with faith is also good; giving from what is righteously acquired is also good;
giving with discrimination is also good; but self-control towards living beings is also good."
they do not do evil through fear of others' censure;
they praise the timid, not the hero there,
for the peaceful do not do evil out of fear."
Then another deity said this to the Blessed One: "Whose statement, Blessed One, was well spoken?"
"All of yours was well spoken in a way, but listen to me too:
but the state of the Teaching is better than giving;
for in the past and in times even more remote, the peaceful,
those with wisdom, attained Nibbāna itself."
4.
The Discourse on They Are Not
34. On one occasion the Blessed One was dwelling at Sāvatthī in Jeta's Grove, Anāthapiṇḍika's park. Then many deities of the Satullapa group, when the night was far advanced, with surpassing beauty, having illuminated almost the entire Jeta's Grove, approached the Blessed One; having approached, they paid respect to the Blessed One and stood to one side. Standing to one side, one deity spoke this verse in the presence of the Blessed One:
There are desirable things here to which one is bound;
In which being heedless, to the state of no return,
A person does not come from the realm of Death."
By the removal of desire, misery is removed;
By the removal of misery, suffering is removed."
Lust for thoughts is a person's sensual pleasure;
The various things remain just so in the world,
But here the wise remove desire for them.
One should overcome every mental fetter;
Sufferings do not befall one who does not cling
To mentality-materiality, one who owns nothing.
He has cut off craving here in mentality-materiality;
Him, with knots cut, free from trouble, desireless,
Seeking they did not find;
Gods and humans, here or beyond,
In the heavens or in all abodes."
Gods and humans, here or beyond;
The highest among men, working for the welfare of people,
Those who venerate him are praiseworthy."
Who venerate him thus liberated;
Having understood the Teaching, having abandoned sceptical doubt,
Those monks too become ones who have gone beyond attachment."
5.
The Discourse on Intending to Find Fault
35. On one occasion the Blessed One was dwelling at Sāvatthī in Jeta's Grove, Anāthapiṇḍika's park. Then many deities intending on finding fault, when the night was far advanced, with surpassing beauty, having illuminated almost the entire Jeta's Grove, approached the Blessed One; having approached, they stood in the sky. Standing in the sky, one deity spoke this verse in the presence of the Blessed One:
Having deceived, like a cheat, that is enjoyed by him through theft.
One not doing but speaking - the wise fully understand him."
Can this firm practice be followed;
By which the wise are freed, meditators, from Māra's bondage.
Having understood, the wise are quenched, having crossed over attachment in the world."
Then those deities, having alighted on the earth, having fallen at the Blessed One's feet with their heads, said this to the Blessed One: "A transgression overcame us, venerable sir, as ones who were foolish, as ones who were confused, as ones who were unwholesome, in that we thought the Blessed One was to be assailed. May the Blessed One accept our transgression as a transgression for the sake of restraint in the future." Then the Blessed One manifested a smile. Then those deities, grumbling even more exceedingly, rose up into the sky. One deity spoke this verse in the presence of the Blessed One:
With anger within, burdened with hate, he binds enmity upon himself."
And enmities would not be appeased, by what would one here be wholesome?"
Who does not fall into confusion, and who is wise, always mindful?"
For him there are no transgressions, for him there is no wrongdoing;
He does not fall into confusion, he alone is wise, always mindful."
One with inner irritation, weighed down by hate, he binds enmity upon himself;
I do not delight in that enmity, I accept your confession."
6.
The Discourse on Faith
36. On one occasion the Blessed One was dwelling at Sāvatthī in Jeta's Grove, Anāthapiṇḍika's park. Then many deities of the Satullapa group, when the night was far advanced, with surpassing beauty, having illuminated almost the entire Jeta's Grove, approached the Blessed One; having approached, they paid respect to the Blessed One and stood to one side. Standing to one side, one deity spoke this verse in the presence of the Blessed One:
If faithlessness does not remain;
Fame and renown are his from that,
And he goes to heaven, having left the body."
Then another deity spoke these verses in the presence of the Blessed One:
One should overcome every mental fetter;
Sufferings do not befall one who does not cling
To mentality-materiality, one who owns nothing."
But the wise one guards diligence as the foremost wealth.
For the diligent one, meditating, attains the highest happiness."
7.
The Discourse on the Time
37. Thus have I heard - On one occasion the Blessed One was dwelling among the Sakyans at Kapilavatthu in the Great Wood together with a large Community of monks, about five hundred monks, all of them Worthy Ones; and deities from ten world systems had for the most part gathered together to see the Blessed One and the Community of monks. Then this occurred to four deities belonging to the Pure Abodes - "This Blessed One is dwelling among the Sakyans at Kapilavatthu in the Great Wood together with a large Community of monks, about five hundred monks, all of them Worthy Ones; and deities from ten world systems had for the most part gathered together to see the Blessed One and the Community of monks. What if we too were to approach the Blessed One; having approached, we should each speak a verse in the presence of the Blessed One."
Then those deities - just as a strong man might extend his bent arm or bend his extended arm, even so - having vanished from among the Pure Abode gods, appeared before the Blessed One. Then those deities, having paid respect to the Blessed One, stood to one side. Standing to one side, one deity spoke this verse in the presence of the Blessed One:
We have come to this Teaching assembly, to see the unconquered Community."
Then another deity spoke this verse in the presence of the Blessed One:
Like a charioteer having taken the reins, the wise ones guard their faculties."
Then another deity spoke this verse in the presence of the Blessed One:
They walk about pure, spotless, well tamed by the one with vision, young elephants."
Then another deity spoke this verse in the presence of the Blessed One:
Having abandoned the human body, they will fill up the group of gods."
8.
The Discourse on the Splinter
38. Thus have I heard - On one occasion the Blessed One was dwelling at Rājagaha in the Deer Park at Maddakucchi. Now at that time the Blessed One's foot had been cut by a splinter. Severe indeed were the feelings that occurred to the Blessed One, bodily feelings that were painful, sharp, severe, bitter, disagreeable, displeasing; these the Blessed One endured, mindful and fully aware, without being distressed. Then the Blessed One, having prepared the double robe folded in four, lay down in the lion's posture on his right side, overlapping foot upon foot, mindful and fully aware.
Then seven hundred deities of the Satullapa group, when the night was far advanced, with surpassing beauty, having illuminated almost the entire Maddakucchi, approached the Blessed One; having approached, they paid respect to the Blessed One and stood to one side. Standing to one side, one deity uttered this inspired utterance in the presence of the Blessed One: "An elephant indeed, friend, is the ascetic Gotama; and with elephant-like nature he endures the arisen bodily feelings that are painful, sharp, severe, bitter, disagreeable, displeasing, mindful and fully aware, without being distressed."
Then another deity uttered this inspired utterance in the presence of the Blessed One: "A lion indeed, friend, is the ascetic Gotama; and with lion-like nature he endures the arisen bodily feelings that are painful, sharp, severe, bitter, disagreeable, displeasing, mindful and fully aware, without being distressed."
Then another deity uttered this inspired utterance in the presence of the Blessed One: "A thoroughbred indeed, friend, is the ascetic Gotama; and with thoroughbred-like nature he endures the arisen bodily feelings that are painful, sharp, severe, bitter, disagreeable, displeasing, mindful and fully aware, without being distressed."
Then another deity uttered this inspired utterance in the presence of the Blessed One: "A leading bull indeed, friend, is the ascetic Gotama; and with leading bull-like nature he endures the arisen bodily feelings that are painful, sharp, severe, bitter, disagreeable, displeasing, mindful and fully aware, without being distressed."
Then another deity uttered this inspired utterance in the presence of the Blessed One: "A beast of burden indeed, friend, is the ascetic Gotama; and with beast of burden-like nature he endures the arisen bodily feelings that are painful, sharp, severe, bitter, disagreeable, displeasing, mindful and fully aware, without being distressed."
Then another deity uttered this inspired utterance in the presence of the Blessed One: "Tamed indeed, friend, is the ascetic Gotama; and with tamed nature he endures the arisen bodily feelings that are painful, sharp, severe, bitter, disagreeable, displeasing, mindful and fully aware, without being distressed."
Then another deity uttered this inspired utterance in the presence of the Blessed One: "See the concentration well developed and the mind well liberated, neither bent forward nor bent backward, nor restrained and checked by forceful suppression. Whoever would think that such a man-elephant, man-lion, man-thoroughbred, man-bull, man-beast of burden, man-tamed one should be overcome - what else could it be but blindness?"
Yet their minds are not rightly liberated, of inferior nature, they do not go to the far shore.
Yet their minds are not rightly liberated, of inferior nature, they do not go to the far shore.
One dwelling alone in the forest, heedless, would not cross to the far shore of Death's realm."
One dwelling alone in the forest, heedful, he would cross to the far shore of Death's realm."
9.
The First Discourse on Pajjunna's Daughter
39. Thus have I heard - On one occasion the Blessed One was dwelling at Vesālī in the Great Wood in the Pinnacled Hall. Then Kokanadā, the daughter of Pajjunna, when the night was far advanced, with surpassing beauty, having illuminated almost the entire Great Wood, approached the Blessed One; having approached, he paid respect to the Blessed One and stood to one side. Standing to one side, that deity Kokanadā, the daughter of Pajjunna, spoke these verses in the presence of the Blessed One -
I am Kokanadā, I pay homage, Kokanadā, the daughter of Pajjunna.
Now I myself know as a witness, as the sage, the Fortunate One, teaches.
They go to the terrible Roruva hell, they experience suffering for a long time.
Having abandoned the human body, they will fill up the group of gods."
10.
The Discourse on the Second Daughter of Pajjunna
40. Thus have I heard - On one occasion the Blessed One was dwelling at Vesālī in the Great Wood in the Pinnacled Hall. Then Cūḷakokanadā, the daughter of Pajjunna, when the night was far advanced, with surpassing beauty, having illuminated almost the entire Great Wood, approached the Blessed One; having approached, he paid respect to the Blessed One and stood to one side. Standing to one side, that deity Cūḷakokanadā, the daughter of Pajjunna, spoke these verses in the presence of the Blessed One -
Paying homage to the Buddha and the Teaching, she spoke these verses full of meaning.
I shall speak the meaning in brief, as far as I have learnt it by mind.
Or by body, anything in the whole world;
Having abandoned sensual pleasures, mindful and fully aware,
One should not pursue suffering connected with harm."
The Satullapa Group Chapter is fourth.
Its summary:
Faith, time, splinter, both daughters of Pajjunna.
5.
The Chapter on Being Ablaze
1.
The Discourse on Being Ablaze
41. Thus have I heard - On one occasion the Blessed One was dwelling at Sāvatthī in Jeta's Grove, Anāthapiṇḍika's park. Then a certain deity, when the night was far advanced, with surpassing beauty, having illuminated almost the entire Jeta's Grove, approached the Blessed One; having approached, he paid respect to the Blessed One and stood to one side. Standing to one side, that deity spoke these verses in the presence of the Blessed One:
That is for one's benefit, not what is burnt there.
One should take out by giving, what is given is well removed.
Thieves take it, kings take it, fire burns it, it perishes.
Having understood this, the wise one should enjoy and give;
Having given and enjoyed according to one's ability;
Blameless, one goes to the heavenly state."
2.
The Discourse on What Giving
42.
What giver is a giver of happiness, what giver is a giver of vision;
And who is a giver of all, tell me this when asked."
A giver of a vehicle is a giver of happiness, a giver of a lamp is a giver of vision.
And he is a giver of the Deathless, who instructs in the Teaching."
3.
The Discourse on Food
43.
Then what demon is there who does not delight in food?"
That very food follows him, in this world and the next.
Merits are a support for beings in the world beyond."
4.
The Discourse on One Root
44.
The ocean with twelve whirlpools, the abyss - the sage crossed over."
5.
The Discourse on the Superior
45.
See him, the all-knowing, the wise one, the great sage walking on the noble path."
6.
The Discourse on the Nymph
46.
A forest's end named 'Delusion' - how will there be progress?"
The chariot is named 'Non-creaking', fitted with wheels of the Teaching.
I call the Teaching the charioteer, with right view running in front.
He indeed by this vehicle is near to Nibbāna itself."
7.
The Discourse on the Grove Planter
47.
Righteous, accomplished in morality, which people are heaven-bound?"
And drinking halls and wells, those who give a dwelling.
Righteous, accomplished in morality, those people are heaven-bound."
8.
The Discourse on Jeta's Grove
48.
Dwelt in by the King of the Teaching, generating joy for me.
By this mortals are purified, not by clan or by wealth.
Should wisely investigate the Teaching, thus he becomes purified therein.
Even a monk who has gone beyond, this would be his highest."
9.
The Discourse on the Stingy
49.
Men who create obstacles for others who are giving.
Having come to ask the Blessed One, how may we know this?"
Men who create obstacles for others who are giving.
If they come to human existence, they are born in a poor family.
The fools hope for things from others, but even that they do not obtain;
This is the result in the present life, and in the future state an unfortunate realm."
Those who here, having obtained human existence, are bountiful, free from avarice.
What kind of result is theirs, and what kind is their future state;
Having come to ask the Blessed One, how may we know this?"
Devoted to the Buddha and the Teaching, and with keen respect for the Community;
These heavens shine forth, where they are reborn.
Cloth, almsfood, pleasure, amusement, where these are obtained without difficulty.
This is the result in the present life, and in the future state a fortunate realm."
10.
The Discourse on Ghaṭīkāra
50.
With lust and hate eliminated, they have crossed over attachment in the world."
Who, having abandoned the human body, have overcome the divine bond?"
Bhaddiya and Khaṇḍadeva, and Bāhuraggi and Siṅgiya;
They, having abandoned the human body, have overcome the divine bond."
Whose Teaching did they understand, that they cut the bond of existence?"
Whose Teaching they understood, that they cut the bond of existence.
That Teaching of yours, having understood it here, they cut the bond of existence."
Whose Teaching have you understood, that you speak such a word?"
I was a supporter of my mother and father, a lay follower of Kassapa.
I was your fellow villager, I was formerly your friend.
With lust and hate eliminated, they have crossed over attachment in the world."
He was formerly a potter, a pot-maker in Vekaḷiṅga;
"Abstaining from sexual intercourse, leading the holy life, spiritual;
He was my fellow villager, he was formerly my friend."
Both with developed selves, bearing their final bodies."
The Burning Chapter is fifth.
Its summary:
Nymph-Forest-Planting, with Avarice, Ghaṭīkara.
6.
The Chapter on Old Age
1.
The Discourse on Ageing
51.
What is the jewel of men, what is hard to steal by thieves?"
Wisdom is the jewel of men, merit is hard to steal by thieves."
2.
The Discourse on the Ageless
52.
What is the jewel of men, what cannot be stolen by thieves?"
Wisdom is the jewel of men, merit cannot be stolen by thieves."
3.
The Discourse on a Friend
53.
What is a friend for one whose need has arisen, what is a friend pertaining to the future life?"
A companion for one whose need has arisen, is a friend again and again;
Meritorious deeds done by oneself, that is a friend pertaining to the future life."
4.
The Discourse on a Subject
54.
What do beings live on, those living beings dependent on the earth?"
Beings live on rain, those living beings dependent on the earth."
5.
The First Discourse on People
55.
What got into the round of rebirths, what is his great fear?"
A being got into the round of rebirths, suffering is his great fear."
6.
The Second Discourse on People
56.
What got into the round of rebirths, from what is he not freed?"
A being got into the round of rebirths, he is not freed from suffering."
7.
The Third Discourse on People
57.
What got into the round of rebirths, what is his ultimate goal?"
A being got into the round of rebirths, action is his ultimate goal."
8.
The Discourse on the Side Road
58.
What is the stain of the holy life, what is the bath without water?"
Woman is the stain of the holy life, here this generation is attached;
Austere asceticism and the holy life, that is the bath without water."
9.
The Second Discourse
59.
Delighting in what is a mortal freed from all suffering?"
A mortal delighting in Nibbāna is freed from all suffering."
10.
The Discourse on a Poet
60.
What are verses based on, what is the foundation of verses?"
Verses are based on name, a poet is the foundation of verses."
The Ageing Chapter is sixth.
Its summary:
Wrong Path and Second, the chapter is completed with Poet.
7.
The Chapter on Surpassing
1.
The Discourse on Name
61.
To what one thing have all come under control?"
To name, the one thing, all have come under control."
2.
The Discourse on Mind
62.
To what one thing have all come under control?"
To mind, the one thing, all have come under control."
3.
The Discourse on Craving
63.
To what one thing have all come under control?"
To craving, the one thing, have all come under control."
4.
The Discourse on Mental Fetters
64.
By the abandoning of what is it called Nibbāna?"
By the abandoning of craving is it called Nibbāna."
5.
The Discourse on Bondage
65.
By the abandoning of what does one cut all bondage?"
By the abandoning of craving does one cut all bondage."
6.
The Discourse on Self-Destruction
66.
By what dart is it overcome, by what is it always fuming?"
By the dart of craving is it overcome, by desire is it always fuming."
7.
The Discourse on Burned Up
67.
By what is the world closed in, in what is the world established?"
By death the world is closed in, in suffering the world is established."
8.
The Discourse on Closed
68.
By what is the world ensnared, by what is it surrounded?"
By craving the world is ensnared, by ageing is it surrounded."
9.
The Discourse on Desire
69.
By the abandoning of what does one cut all bondage?"
By the abandoning of desire one cuts all bondage."
10.
The Discourse on the World
70.
Clinging to what, in what is the world vexed?"
Clinging to the six only, in the six is the world vexed."
The Period Chapter is seventh.
Its summary:
Afflicted, burned up, closed in, desire, with world - these are ten.
8.
The Chapter on Slaying
1.
The Discourse on Having Cut
71. At Sāvatthī. Standing to one side, that deity addressed the Blessed One in verse –
Of what one thing do you approve the murder, Gotama?"
Of wrath with its poisonous root, with its sweet tip, O deity,
The noble ones praise the murder, for having cut that off one does not grieve."
2.
The Discourse on the Chariot
72.
What is the mark of a country, what is the mark of a woman?"
A king is the mark of a country, a husband is the mark of a woman."
3.
The Discourse on Wealth
73.
What indeed is sweeter among flavours, living how do they call life foremost?"
Truth indeed is sweeter among flavours, living by wisdom they call life foremost."
4.
The Discourse on Rain
74.
What is excellent among those going forth, what is excellent among those speaking?"
Cattle are excellent among those going forth, a son is excellent among those speaking."
The Community is excellent among those going forth, the Buddha is excellent among those speaking."
5.
The Discourse on the Frightened
75.
And the path is spoken of with many bases;
I ask you, Gotama of extensive wisdom,
Established in what would one not fear the world beyond?"
Not doing evil deeds by body;
Dwelling in a house with abundant food and drink,
Faithful, gentle, generous, bountiful;
Established in these four qualities,
One established in the Teaching would not fear the world beyond."
6.
The Discourse on Not Decaying
76.
What is the obstacle to mental states, what is the destruction of night and day?
What is the stain of the holy life, what is the bath without water?
Having come to ask the Blessed One, how may we know this?"
Lust is called the side road.
Woman is the stain of the holy life, here this generation is attached;
Austere asceticism and the holy life, that is the bath without water.
Laziness and negligence, inactivity and lack of self-control;
Sleep and weariness are those holes, one should avoid them altogether."
7.
The Discourse on Supremacy
77.
What is the stain of the knife in the world, what is the tumour in the world?
Whom coming again and again do the wise delight in?"
Wrath is the stain of the knife in the world, thieves are the tumours in the world.
An ascetic coming again and again - the wise delight in."
8.
The Discourse on Sensual Pleasure
78.
What good should one release, and what evil should one not release?"
He should release good speech, and should not release evil speech."
9.
The Discourse on Provisions
79.
What drags a man about, what is difficult to give up in the world;
Bound by what are many beings, like a bird by a snare?"
Desire drags a man about, desire is difficult to give up in the world;
Bound by desire are many beings, like a bird by a snare."
10.
The Discourse on the Lamp
80.
What is the companion in work for those who live, what is its way of life?
What do beings live on, those living beings dependent on the earth?"
Cattle are the companions in work for those who live, the plough is the way of life.
Beings live on rain, those living beings dependent on the earth."
11.
The Discourse on Non-Conflict
81.
Who here fully understand desire, for whom is there freedom always.
What is it here of low birth, that warriors pay respect to?"
Ascetics fully understand desire, for ascetics there is freedom always.
An ascetic here of low birth, warriors pay respect to."
The Having Cut Chapter is eighth.
Its summary:
Lord, sensual pleasure, provisions, lamp, and with non-conflict.
The Connected Discourses on Deities is complete.
2.
Connected Discourses with Young Deities
1.
The First Chapter
1.
The First Discourse on Kassapa
82. Thus have I heard - On one occasion the Blessed One was dwelling at Sāvatthī in Jeta's Grove, Anāthapiṇḍika's park. Then Kassapa the young god, when the night was far advanced, with surpassing beauty, having illuminated almost the entire Jeta's Grove, approached the Blessed One; having approached, he paid respect to the Blessed One and stood to one side. Standing to one side, Kassapa the young god said this to the Blessed One - "The Blessed One has made known the monk, but has not instructed the monk." "If so, Kassapa, let that occur to you here."
And in sitting alone in a secret place, and in the appeasement of the mind."
This Kassapa the young god said; The Teacher was approving. Then Kassapa the young god, thinking "The Teacher approves of me," having paid respect to the Blessed One and circumambulated him keeping him on his right, disappeared right there.
2.
The Second Discourse on Kassapa
83. At Sāvatthī. Standing to one side, Kassapa the young god spoke this verse in the presence of the Blessed One:
If he wishes for the attainment of the heart;
Having known the rise and fall of the world,
Of good mind, independent - that is his benefit."
3.
The Discourse on Māgha
84. At Sāvatthī. Then Māgha the young god, when the night was far advanced, with surpassing beauty, having illuminated almost the entire Jeta's Grove, approached the Blessed One; having approached, he paid respect to the Blessed One and stood to one side. Standing to one side, Māgha the young god addressed the Blessed One in verse –
Of what one thing do you approve the murder, Gotama?"
Of wrath with its poisonous root, with its sweet tip, O Vatrabhū,
The noble ones praise the murder, for having cut that off one does not grieve."
4.
The Discourse on Māgadha
85. At Sāvatthī. Standing to one side, Māgadha the young god addressed the Blessed One in verse –
Having come to ask you, how may we know this?"
The sun shines by day, the moon radiates at night.
The Fully Enlightened One is the best of those that shine, this radiance is unsurpassed."
5.
The Discourse on Dāmali
86. At Sāvatthī. Then Dāmali the young god, when the night was far advanced, with surpassing beauty, having illuminated almost the entire Jeta's Grove, approached the Blessed One; having approached, he paid respect to the Blessed One and stood to one side. Standing to one side, Dāmali the young god spoke this verse in the presence of the Blessed One:
By the abandoning of sensual pleasures, by that he does not long for existence."
For a brahmin has performed his obligations.
He strives with all his limbs;
But having obtained a foothold, standing on dry ground,
He does not strive, for he has gone beyond.
For one who has eliminated the mental corruptions, prudent, a meditator;
Having reached the end of birth and death,
He does not strive, for he has gone beyond."
6.
The Discourse on Kāmada
87. At Sāvatthī. Standing to one side, Kāmada the young god said this to the Blessed One - "Difficult to do, Blessed One, very difficult to do, Blessed One."
Learners concentrated in morality;
For one of stable nature who has entered homelessness,
Contentment brings happiness."
"Rare, Blessed One, is this contentment."
Those delighted in the appeasement of the mind;
Those whose mind by day and by night,
Is delighted in meditation."
"Difficult to concentrate, Blessed One, is this mind."
Those delighted in the peace of the faculties;
Having cut through Death's net,
The noble ones go, Kāmada."
"Difficult to go, Blessed One, is the uneven path."
The ignoble on the uneven path, fall headlong;
For the noble ones the path is even, for the noble ones are even in the uneven."
7.
The Discourse on Pañcālacaṇḍa
88. At Sāvatthī. Standing to one side, Pañcālacaṇḍa the young god spoke this verse in the presence of the Blessed One:
He who awakened to meditative absorption, the Buddha, the withdrawn bull among sages."
The teaching for the attainment of Nibbāna;
Those who have obtained mindfulness,
They are rightly well concentrated."
8.
The Discourse on Tāyana
89. At Sāvatthī. Then Tāyana the young god, a former founder of a sect, when the night was far advanced, with surpassing beauty, having illuminated almost the entire Jeta's Grove, approached the Blessed One; having approached, he paid respect to the Blessed One and stood to one side. Standing to one side, Tāyana the young god spoke these verses in the presence of the Blessed One -
Not having abandoned sensual pleasures, a sage does not attain unity.
For lax renunciation scatters more dust.
And what is well done is better, which having done one does not regret.
Asceticism wrongly handled drags one down to hell.
A suspicious holy life - that is not of great fruit."
This Tāyana the young god said; having said this, he paid respect to the Blessed One, circumambulated him keeping him on his right, and disappeared right there.
Then the Blessed One, after that night had passed, addressed the monks - "This night, monks, the young god named Tāyana, a former founder of a sect, when the night was far advanced, with surpassing beauty, having illuminated almost the entire Jeta's Grove, approached me; having approached, he paid respect to me and stood to one side. Standing to one side, monks, Tāyana the young god spoke these verses in my presence -
Not having abandoned sensual pleasures, a sage does not attain unity.
For lax renunciation scatters more dust.
And what is well done is better, which having done one does not regret.
Asceticism wrongly handled drags one down to hell.
A suspicious holy life - that is not of great fruit."
"This, monks, Tāyana the young god said, and having said this, having paid respect to me, having circumambulated me keeping me on his right, disappeared right there. Learn, monks, the verses of Tāyana; master thoroughly, monks, the verses of Tāyana; remember, monks, the verses of Tāyana. Connected with benefit, monks, are the verses of Tāyana, fundamental to the holy life."
9.
The Discourse on Candimā
90. At Sāvatthī. Now at that time the moon, the young god, had been seized by Rāhu, the lord of titans. Then the moon, the young god, recollecting the Blessed One, at that time spoke this verse –
I have fallen into confinement, be my refuge."
Then the Blessed One, concerning the moon, the young god, addressed Rāhu, the lord of titans, in verse –
Rāhu, release the moon, Buddhas have compassion for the world."
Then Rāhu, the lord of titans, having released the moon, the young god, being in a hurry, approached Vepacitti, the lord of titans; having approached, agitated, with hair standing on end, he stood to one side. To Rāhu, the lord of titans, standing to one side, Vepacitti, the lord of titans, addressed in verse –
Having come in an agitated state, why do you stand as if frightened?"
I have been addressed by a verse of the Buddha, if I had not released the moon."
10.
The Discourse on Sūriya
91. At Sāvatthī. Now at that time the sun, the young god, had been seized by Rāhu, the lord of titans. Then the sun, the young god, recollecting the Blessed One, at that time spoke this verse –
I have fallen into confinement, be my refuge."
Then the Blessed One, concerning the sun, the young god, addressed Rāhu, the lord of titans, in verses –
Rāhu, release the sun, Buddhas have compassion for the world.
Verocana, the orbed one, of risen radiance;
Do not, Rāhu, swallow him moving in the sky,
Rāhu, release the sun, my offspring."
Then Rāhu, the lord of titans, having released the sun, the young god, being in a hurry, approached Vepacitti, the lord of titans; having approached, agitated, with hair standing on end, he stood to one side. To Rāhu, the lord of titans, standing to one side, Vepacitti, the lord of titans, addressed in verse –
Having come in an agitated state, why do you stand as if frightened?"
I have been addressed by a verse of the Buddha, if I had not released the sun."
The first chapter.
Its summary:
Pañcālacaṇḍa, Tāyana, with the moon and sun - these are ten.
2.
The Chapter with Anāthapiṇḍika
1.
The Discourse on Candimasa
92. At Sāvatthī. Then Candimasa the young god, when the night was far advanced, with surpassing beauty, having illuminated almost the entire Jeta's Grove, approached the Blessed One; having approached, he paid respect to the Blessed One and stood to one side. Standing to one side, Candimasa the young god spoke this verse in the presence of the Blessed One:
Having attained the meditative absorptions, unified, prudent, mindful."
Having attained the meditative absorptions, diligent, abandoning conflict."
2.
The Discourse on Veṇḍu
93. Standing to one side, Veṇḍu the young god spoke this verse in the presence of the Blessed One:
Engaging in Gotama's teaching, may they train diligently."
Follow and train, meditators;
They, not being negligent at the proper time,
Would not be subject to the power of death."
3.
The Discourse on Dīghalaṭṭhi
94. Thus have I heard - On one occasion the Blessed One was dwelling at Rājagaha in the Bamboo Grove, the Squirrels' Feeding Ground. Then Dīghalaṭṭhi the young god, when the night was far advanced, with surpassing beauty, having illuminated almost the entire Bamboo Grove, approached the Blessed One; having approached, he paid respect to the Blessed One and stood to one side. Standing to one side, Dīghalaṭṭhi the young god spoke this verse in the presence of the Blessed One:
If he wishes for the attainment of the heart;
Having known the rise and fall of the world,
Of good mind, independent - that is his benefit."
4.
The Discourse on the Garden of Delight
95. Standing to one side, Nandana the young god addressed the Blessed One in verse –
The Blessed One's knowledge and vision is unobstructed;
What sort of person do they call virtuous,
What sort of person do they call wise;
What sort of person lives having transcended suffering,
What sort of person do the deities venerate?"
Concentrated, delighting in meditative absorption, mindful;
All his sorrows have gone, abandoned,
One who has eliminated the mental corruptions, bearing his final body.
Such a one they call wise;
Such a one lives having transcended suffering,
Such a one the deities venerate."
5.
The Discourse on Candana
96. Standing to one side, Candana the young god addressed the Blessed One in verse –
Without a footing, without a support, who does not sink in the deep?"
Putting forth strenuous energy, resolute, crosses the flood hard to cross.
With passionate delight exhausted, he does not sink in the deep."
6.
The Discourse on Vāsudatta
97. Standing to one side, Vāsudatta the young god spoke this verse in the presence of the Blessed One:
For the abandoning of sensual lust, a mindful monk should wander forth."
For the abandoning of identity view, a mindful monk should wander forth."
7.
The Discourse on Subrahma
98. Standing to one side, Subrahmā the young god addressed the Blessed One in verse –
Regarding troubles that have not arisen, and also those that have arisen;
If there is a state free from fear, tell me that when asked."
Not apart from the relinquishment of all, I see no safety for a living being."
"This he said, etc. disappeared right there."
8.
The Discourse on Kakudha
99. Thus have I heard - On one occasion the Blessed One was dwelling at Sāketa in the Añjana Grove, in the Deer Park. Then Kakudha the young god, when the night was far advanced, with surpassing beauty, having illuminated almost the entire Añjana Grove, approached the Blessed One; having approached, he paid respect to the Blessed One and stood to one side. Standing to one side, Kakudha the young god said this to the Blessed One - "Do you rejoice, ascetic?" "Having gained what, friend?" "If so, ascetic, do you grieve?" "What has been lost, friend?" "If so, ascetic, do you neither rejoice nor grieve?" "Yes, friend."
Does discontent not overwhelm you sitting alone?"
And also discontent does not overwhelm me sitting alone."
How does discontent not overwhelm you sitting alone?"
A monk without delight, without misery - thus know, friend."
A monk without delight, without misery, one who has crossed over attachment in the world."
9.
The Discourse on Uttara
100. The origin at Rājagaha. Standing to one side, Uttara the young god spoke this verse in the presence of the Blessed One:
For one brought to ageing there are no shelters;
Seeing this danger in death,
One should do meritorious deeds that bring happiness."
For one brought to ageing there are no shelters;
Seeing this danger in death,
One seeking peace should abandon worldly gains."
10.
The Discourse on Anāthapiṇḍika
101. Standing to one side, Anāthapiṇḍika the young god spoke these verses in the presence of the Blessed One -
Dwelt in by the King of the Teaching, generating joy for me.
By this mortals are purified, not by clan or by wealth.
Should wisely investigate the Teaching, thus he becomes purified therein.
Even a monk who has gone beyond, this would be his highest."
This Anāthapiṇḍika the young god said. Having said this, he paid respect to the Blessed One, circumambulated him keeping him on his right, and disappeared right there.
Then the Blessed One, after that night had passed, addressed the monks - "This night, monks, a certain young god, when the night was far advanced, with surpassing beauty, having illuminated almost the entire Jeta's Grove, approached me; having approached, he paid respect to me and stood to one side. Standing to one side, monks, that young god spoke these verses in my presence -
Dwelt in by the King of the Teaching, generating joy for me.
By this mortals are purified, not by clan or by wealth.
Should wisely investigate the Teaching, thus he becomes purified therein.
Even a monk who has gone beyond, this would be his highest."
"This, monks, that young god said. Having said this, having paid respect to me, having circumambulated me keeping me on his right, he disappeared right there."
When this was said, the Venerable Ānanda said this to the Blessed One - "That, venerable sir, must surely be Anāthapiṇḍika the young god. The householder Anāthapiṇḍika was devoted to the Venerable Sāriputta." "Good, good, Ānanda, whatever, Ānanda, is to be attained by reasoning, that has been attained by you. That, Ānanda, is Anāthapiṇḍika the young god."
The Anāthapiṇḍika Chapter is second.
Its summary:
Candana and Vāsudatta, Subrahmā and with Kakudha;
Uttara is spoken as the ninth, the tenth is Anāthapiṇḍika.
3.
The Chapter on Various Sectarians
1.
The Discourse on Siva
102. Thus have I heard - On one occasion the Blessed One was dwelling at Sāvatthī in Jeta's Grove, Anāthapiṇḍika's park. Then Siva the young god, when the night was far advanced, with surpassing beauty, having illuminated almost the entire Jeta's Grove, approached the Blessed One; having approached, he paid respect to the Blessed One and stood to one side. Standing to one side, Siva the young god spoke these verses in the presence of the Blessed One -
Having understood the Good Teaching of the virtuous, one becomes better, not worse.
Having understood the Good Teaching of the virtuous, wisdom is obtained, not from another.
Having understood the Good Teaching of the virtuous, one does not grieve in the midst of sorrow.
Having understood the Good Teaching of the virtuous, one shines in the midst of relatives.
Having understood the Good Teaching of the virtuous, beings go to a good destination.
Having understood the Good Teaching of the virtuous, beings abide constantly in happiness."
Then the Blessed One replied to Siva the young god in verse -
Having understood the Good Teaching of the virtuous, one is freed from all suffering."
2.
The Discourse on Khema
103. Standing to one side, Khema the young god spoke these verses in the presence of the Blessed One -
Doing evil action, which has bitter fruit.
The result of which one experiences with tearful face, weeping.
The result of which one experiences delighted, glad at heart.
Not with the thinking of a carter should the wise one, after deliberation, exert.
Having mounted an uneven path, grieves like one with a broken axle.
The fool, having reached the mouth of death, grieves like one with a broken axle."
3.
The Discourse on Serī
104. Standing to one side, Serī the young god addressed the Blessed One in verse –
Then what demon is there who does not delight in food?"
That very food follows him, in this world and the next.
Merits are a support for beings in the world beyond."
"Wonderful, venerable sir, marvellous, venerable sir! How well spoken is this, venerable sir, by the Blessed One –
That very food follows him, in this world and the next.
Merits are a support for beings in the world beyond."
"Once in the past, venerable sir, I was a king named Sirī, a donor, a master of giving, one who speaks in praise of giving. For me, venerable sir, at the four gates, gifts were given to ascetics, brahmins, the destitute, travellers, paupers, and beggars. Then, venerable sir, the women's quarters approached me and said this – 'Gifts are given by His Majesty; gifts are not given by us. It would be good if we too, depending on His Majesty, could give gifts, could make merit.' Then, venerable sir, this occurred to me: 'I am indeed a donor, a master of giving, one who speaks in praise of giving. When they say "We will give gifts," what could I say?' So I, venerable sir, gave the first gate to the women's quarters. There gifts were given by the women's quarters; my giving withdrew.
"Then, venerable sir, the warriors who were dependent on me approached me and said this – 'Gifts are given by His Majesty; gifts are given by the women's quarters; gifts are not given by us. It would be good if we too, depending on His Majesty, could give gifts, could make merit.' Then, venerable sir, this occurred to me: 'I am indeed a donor, a master of giving, one who speaks in praise of giving. When they say "We will give gifts," what could I say?' So I, venerable sir, gave the second gate to the warriors who were dependent on me. There gifts were given by the warriors who were dependent on me; my giving withdrew.
"Then, venerable sir, the army approached me and said this: 'Gifts are given by His Majesty; gifts are given by the women's quarters; gifts are being given to the warriors who are dependent on him; gifts are not given by us. It would be good if we too, depending on His Majesty, could give gifts, could make merit.' Then, venerable sir, this occurred to me: 'I am indeed a donor, a master of giving, one who speaks in praise of giving. When they say "We will give gifts," what could I say?' So I, venerable sir, gave the third gate to the army. There gifts were given by the army; my giving receded.
"Then, venerable sir, brahmin householders approached me and said this: 'Gifts are given by His Majesty; gifts are given by the women's quarters; gifts are being given to the warriors who are dependent on him; gifts are being given to the army; gifts are not given by us. It would be good if we too, depending on His Majesty, could give gifts, could make merit.' Then, venerable sir, this occurred to me: 'I am indeed a donor, a master of giving, one who speaks in praise of giving. When they say "We will give gifts," what could I say?' So I, venerable sir, gave the fourth gate to the brahmin householders. There gifts were given by the brahmin householders; my giving receded.
"Then, venerable sir, men approached me and said this: 'Now no gifts at all are being given to the king.' When this was said, venerable sir, I said this to those men: 'If so, my good men, whatever income arises in the outer provinces, bring half of it into the inner palace, and give half of it right there as gifts to ascetics, brahmins, the destitute, travellers, paupers, and beggars.' So I, venerable sir, do not find the limit of merits performed over such a long time, of wholesome mental states performed over such a long time: 'This much is the merit,' or 'This much is the result of merit,' or 'This long must one remain in heaven.' Wonderful, venerable sir, marvellous, venerable sir! How well spoken is this, venerable sir, by the Blessed One –
That very food follows him, in this world and the next.
Merits are a support for beings in the world beyond."
4.
The Discourse on Ghaṭīkāra
105. Standing to one side, Ghaṭīkāra the young god spoke this verse in the presence of the Blessed One:
With lust and hate eliminated, they have crossed over attachment in the world."
Who, having abandoned the human body, have overcome the divine bond?"
Bhaddiya and Khaṇḍadeva, and Bāhuraggi and Saṅgiya;
They, having abandoned the human body, have overcome the divine bond."
Whose Teaching did they understand, that they cut the bond of existence?"
Whose Teaching they understood, that they cut the bond of existence.
That Teaching of yours, having understood it here, they cut the bond of existence."
Whose Teaching have you understood, that you speak such a word?"
I was a supporter of my mother and father, a lay follower of Kassapa.
I was your fellow villager, I was formerly your friend.
With lust and hate eliminated, they have crossed over attachment in the world."
He was formerly a potter, a pot-maker in Vekaḷiṅga.
Abstaining from sexual intercourse, leading the holy life, spiritual;
He was my fellow villager, he was formerly my friend."
Both with developed selves, bearing their final bodies."
5.
The Discourse on Jantu
106. Thus have I heard - On one occasion many monks were dwelling among the Kosalans on the slopes of the Himalayas in a forest hut, agitated, arrogant, fickle, garrulous, of loose speech, unmindful, not fully aware, unconcentrated, with wandering minds, with uncontrolled faculties.
Then Jantu the young god, on the uposatha day, the fifteenth, approached those monks; having approached, he addressed those monks in verses -
Without desire they sought almsfood, without desire their lodgings;
Having known impermanence in the world, they made an end of suffering.
Having eaten and eaten, they lie down, infatuated in others' houses.
They are cast away, without protector, just like ghosts, so are they.
Those who dwell heedfully, to them we pay homage."
6.
The Discourse on Rohitassa
107. At Sāvatthī. Standing to one side, Rohitassa the young god said this to the Blessed One - "Where, venerable sir, there is no being born, no ageing, no dying, no passing away, no being reborn, is it possible, venerable sir, by travelling to know or see or reach the end of the world?" "Where, friend, there is no being born, no ageing, no dying, no passing away, no being reborn, I do not say that by travelling one could know or see or reach the end of the world."
"Wonderful, venerable sir, marvellous, venerable sir! How well spoken is this, venerable sir, by the Blessed One – 'Where, friend, there is no being born, no ageing, no dying, no passing away, no being reborn, I do not say that by travelling one could know or see or reach the end of the world.'
"Once in the past, venerable sir, I was a sage named Rohitassa, son of Bhoja, possessing supernormal power, able to travel through the sky. For me, venerable sir, such was my speed; just as a skilled archer, trained, practised, experienced, with a light arrow could with little difficulty shoot across the shadow of a palm tree. For me, venerable sir, such was my stride; just as from the eastern ocean to the western ocean. For me, venerable sir, such a wish arose - 'I shall reach the end of the world by travelling.' So I, venerable sir, endowed with such speed and with such a stride, except for eating, drinking, chewing and tasting, except for defecating and urinating, except for dispelling sleepiness and fatigue, with a lifespan of a hundred years, living for a hundred years, having travelled for a hundred years, without reaching the end of the world, I died along the way.
"Wonderful, venerable sir, marvellous, venerable sir! How well spoken is this, venerable sir, by the Blessed One – 'Where, friend, there is no being born, no ageing, no dying, no passing away, no being reborn, I do not say that by travelling one could know or see or reach the end of the world.'"
"But I do not say, friend, that without reaching the end of the world there is making an end of suffering. Rather, friend, it is in this very fathom-long body with its perception and mind that I declare the world, the origin of the world, the cessation of the world, and the practice leading to the cessation of the world.
And without reaching the end of the world, there is no release from suffering.
Gone to the end of the world, the holy life fulfilled;
Having known the end of the world, the peaceful one,
Does not long for this world or the next."
7.
The Discourse on Nanda
108. Standing to one side, Nanda the young god spoke this verse in the presence of the Blessed One:
The stages of life gradually give up;
Seeing this danger in death,
One should do meritorious deeds that bring happiness."
The stages of life gradually give up;
Seeing this danger in death,
One seeking peace should abandon worldly gains."
8.
The Discourse on Nandivisāla
109. Standing to one side, Nandivisāla the young god addressed the Blessed One in verse –
Born from mud, O great hero, how will there be progress?"
Having uprooted craving with its root, thus there will be progress."
9.
The Discourse on Susīma
110. At Sāvatthī. Then the Venerable Ānanda approached the Blessed One; having approached, he paid respect to the Blessed One and sat down to one side. To the Venerable Ānanda seated to one side, the Blessed One said this - "Does Sāriputta please you too, Ānanda?"
"Who indeed, venerable sir, who is not foolish, not hateful, not deluded, not of deranged mind, would not be pleased with the Venerable Sāriputta? The Venerable Sāriputta is wise, venerable sir. The Venerable Sāriputta is of great wisdom, venerable sir. The Venerable Sāriputta is of broad wisdom, venerable sir. The Venerable Sāriputta is of joyful wisdom, venerable sir. The Venerable Sāriputta is of swift wisdom, venerable sir. The Venerable Sāriputta is of sharp wisdom, venerable sir. The Venerable Sāriputta is of penetrative wisdom, venerable sir. The Venerable Sāriputta is of few wishes, venerable sir. The Venerable Sāriputta is content, venerable sir. The Venerable Sāriputta is secluded, venerable sir. The Venerable Sāriputta is aloof from society, venerable sir. The Venerable Sāriputta is putting forth strenuous energy, venerable sir. The Venerable Sāriputta is a speaker, venerable sir. The Venerable Sāriputta is willing to do what others bid, venerable sir. The Venerable Sāriputta is an accuser, venerable sir. The Venerable Sāriputta is a censurer of evil, venerable sir. Who indeed, venerable sir, who is not foolish, not hateful, not deluded, not of deranged mind, would not be pleased with the Venerable Sāriputta?"
"So it is, Ānanda, so it is, Ānanda! Who indeed, Ānanda, who is not foolish, not hateful, not deluded, not of deranged mind, would not be pleased with Sāriputta? Sāriputta is wise, Ānanda. Sāriputta is of great wisdom, Ānanda. Sāriputta is of broad wisdom, Ānanda. Sāriputta is of joyful wisdom, Ānanda. Sāriputta is of swift wisdom, Ānanda. Sāriputta is of sharp wisdom, Ānanda. Sāriputta is of penetrative wisdom, Ānanda. Sāriputta is of few wishes, Ānanda. Sāriputta is content, Ānanda. Sāriputta is secluded, Ānanda. Sāriputta is aloof from society, Ānanda. Sāriputta is putting forth strenuous energy, Ānanda. Sāriputta is a speaker, Ānanda. Sāriputta is willing to do what others bid, Ānanda. Sāriputta is an accuser, Ānanda. Sāriputta is a censurer of evil, Ānanda. Who indeed, Ānanda, who is not foolish, not hateful, not deluded, not of deranged mind, would not be pleased with Sāriputta?"
Then the young god Susīma, while the praise of the Venerable Sāriputta was being spoken, surrounded by a great assembly of young gods, approached the Blessed One; having approached, he paid respect to the Blessed One and stood to one side. Standing to one side, the young god Susīma said this to the Blessed One -
"So it is, Blessed One, so it is, Fortunate One. For who indeed, venerable sir, being not foolish, not hateful, not deluded, not of perverted mind, would not find delight in the Venerable Sāriputta? The Venerable Sāriputta is wise, venerable sir. The Venerable Sāriputta is of great wisdom, venerable sir, of broad wisdom, venerable sir, of joyful wisdom, venerable sir, of swift wisdom, venerable sir, of sharp wisdom, venerable sir, of penetrative wisdom, venerable sir, of few wishes, venerable sir, content, venerable sir, secluded, venerable sir, aloof from society, venerable sir, putting forth strenuous energy, venerable sir, a speaker, venerable sir, willing to accept advice, venerable sir, an accuser, venerable sir, one who censures evil, venerable sir. For who indeed, venerable sir, being not foolish, not hateful, not deluded, not of perverted mind, would not find delight in the Venerable Sāriputta?
"For I too, venerable sir, to whatever assembly of young gods I approached, I frequently heard this sound - 'The Venerable Sāriputta is wise; the venerable one is of great wisdom, the venerable one is of broad wisdom, the venerable one is of joyful wisdom, the venerable one is of swift wisdom, the venerable one is of sharp wisdom, the venerable one is of penetrative wisdom, the venerable one is of few wishes, the venerable one is content, the venerable one is secluded, the venerable one is aloof from society, the venerable one is putting forth strenuous energy, the venerable one is a speaker, the venerable one is willing to accept advice, the venerable one is an accuser, the Venerable Sāriputta is one who censures evil.' Who indeed, venerable sir, who is not foolish, not hateful, not deluded, not of deranged mind, would not be pleased with the Venerable Sāriputta?"
Then the assembly of young gods of the young god Susīma, while the praise of the Venerable Sāriputta was being spoken, delighted, greatly pleased, filled with joy and happiness, displayed various radiant colours.
"Just as a lapis lazuli gem, beautiful, of pure origin, octagonal, well polished, placed on a pale-yellow blanket, shines and burns and is brilliant; just so the assembly of young gods of the young god Susīma, while the praise of the Venerable Sāriputta was being spoken, delighted, greatly pleased, filled with joy and happiness, displayed various radiant colours.
"Just as a gold coin of Jambu river gold, skilfully refined in the furnace by a skilled goldsmith's son, placed on a pale-yellow blanket, shines and burns and is brilliant; just so the assembly of young gods of the young god Susīma, while the praise of the Venerable Sāriputta was being spoken, delighted, greatly pleased, filled with joy and happiness, displayed various radiant colours.
"Just as in the autumn season, when the sky is clear and free from clouds, towards the break of dawn, the morning star shines and burns and is brilliant; just so the assembly of young gods of the young god Susīma, while the praise of the Venerable Sāriputta was being spoken, delighted, greatly pleased, filled with joy and happiness, displayed various radiant colours.
"Just as in the autumn season, when the sky is clear and free from clouds, the sun ascending into the sky, having dispelled all the darkness in space, shines and burns and is brilliant; just so the assembly of young gods of the young god Susīma, while the praise of the Venerable Sāriputta was being spoken, delighted, greatly pleased, filled with joy and happiness, displayed various radiant colours.
Then the young god Susīma, concerning the Venerable Sāriputta, spoke this verse in the presence of the Blessed One -
Of few wishes, gentle, tamed, a sage whose praise has been brought by the Teacher."
Then the Blessed One, concerning the Venerable Sāriputta, replied to the young god Susīma in verse -
Of few wishes, gentle, tamed, well tamed, he awaits the time."
10.
The Discourse on Disciples of Various Sects
111. Thus have I heard - On one occasion the Blessed One was dwelling at Rājagaha in the Bamboo Grove, the Squirrels' Feeding Ground. Then many young gods who were disciples of various sects - Asama, Sahali, Nīka, Ākoṭaka, Vegabbhari, and Māṇavagāmiya - when the night was far advanced, with surpassing beauty, having illuminated almost the entire Bamboo Grove, approached the Blessed One; having approached, they paid respect to the Blessed One and stood to one side. Standing to one side, Asama the young god, concerning Pūraṇa Kassapa, spoke this verse in the presence of the Blessed One -
Does not see evil, nor merit of one's own;
He indeed declared trust, the Teacher deserves honour."
Then Sahali the young god, concerning Makkhali Gosāla, spoke this verse in the presence of the Blessed One -
Having abandoned speech that causes quarrel with people;
Abstaining from falsehood and fault, a speaker of truth,
Surely such a one does not do evil."
Then Nīka the young god, concerning Nigaṇṭha Nāṭaputta, spoke this verse in the presence of the Blessed One -
Declaring what is seen and heard, surely he would not be a wrongdoer."
Then Ākoṭaka the young god, concerning the various sectarians, spoke this verse in the presence of the Blessed One -
And these Makkhali and Pūraṇa;
Teachers of groups, having attained asceticism,
Surely they are not far from good persons."
Then Vegabbhari the young god replied to Ākoṭaka the young god in verse -
A jackal is never equal to a lion;
Naked, a liar, a teacher of a group,
Of suspicious conduct, is not equal to the virtuous."
Then Māra the Evil One, having taken possession of Vegabbhari the young god, spoke this verse in the presence of the Blessed One -
And those who are established in form, delighting in the world of gods;
They indeed rightly instruct mortals for the world beyond."
Then the Blessed One, having understood 'this is Māra the Evil One', replied to Māra the Evil One in verse –
And those of luminous beauty in the sky;
All these are praised by you, Namuci,
Like bait thrown for the slaughter of fish."
Then Māṇavagāmiya the young god spoke these verses in the presence of the Blessed One concerning the Blessed One –
Seta is the foremost of the Himalayan mountains, the sun of those that travel through the sky.
Of the world with its gods, the Buddha is called the foremost."
The Various Sectarians Chapter is third.
Its summary:
Nanda, Nandivisāla, Susīma, with the Various Sectarians - these are ten.
The Connected Discourses on Young Gods is complete.
3.
Connected Discourses with the King of Kosala
1.
The First Chapter
1.
The Discourse on the Young
112. Thus have I heard - On one occasion the Blessed One was dwelling at Sāvatthī in Jeta's Grove, Anāthapiṇḍika's park. Then King Pasenadi of Kosala approached the Blessed One; having approached, he exchanged friendly greetings with the Blessed One. Having concluded the pleasant and memorable talk, he sat down to one side. Seated to one side, King Pasenadi of Kosala said this to the Blessed One - "Does Master Gotama also claim to have fully awakened to the unsurpassed perfect enlightenment?" "If anyone, great king, speaking rightly would say 'he has fully awakened to the unsurpassed perfect enlightenment', it is of me indeed that one speaking rightly would say this. For I, great king, have fully awakened to the unsurpassed perfect enlightenment."
"Even those ascetics and brahmins, Master Gotama, who have followings, who have groups, who are teachers of groups, who are well-known, famous, founders of sects, highly honoured by many people, as follows - Pūraṇa Kassapa, Makkhali Gosāla, Nigaṇṭha Nāṭaputta, Sañcaya Belaṭṭhaputta, Pakudha Kaccāyana, Ajita Kesakambala; even they, when asked by me 'do you claim to have fully awakened to the unsurpassed perfect enlightenment?', do not claim to have fully awakened to the unsurpassed perfect enlightenment. How then can Master Gotama, who is young in years and new to the going forth?"
"There are four, great king, who should not be despised as young, should not be looked down upon as young. Which four? A warrior, great king, should not be despised as young, should not be looked down upon as young. A snake, great king, should not be despised as young, should not be looked down upon as young. A fire, great king, should not be despised as young, should not be looked down upon as young. A monk, great king, should not be despised as young, should not be looked down upon as young. These, great king, are the four who should not be despised as young, should not be looked down upon as young."
This is what the Blessed One said. Having said this, the Fortunate One, the Teacher, further said this -
One should not despise him as young, a man should not look down upon him.
He, angered, with royal punishment, proceeds harshly against that person;
Therefore one should avoid him, protecting one's own life.
One should not despise him as young, a man should not look down upon him.
Having approached, it may bite a fool, a man or a woman at some time;
Therefore one should avoid him, protecting one's own life.
One should not despise him as young, a man should not look down upon him.
Having approached, it may burn a fool, a man or a woman at some time;
Therefore one should avoid him, protecting one's own life.
Shoots spring up there, after the passing of days and nights.
Neither his sons nor cattle, nor heirs would obtain wealth;
Without offspring, without heirs, they become like palm stumps.
The snake and the fire, and the glorious warrior;
And the monk accomplished in morality, should treat them properly."
When this was said, King Pasenadi of Kosala said this to the Blessed One - "Excellent, venerable sir, excellent, venerable sir! Just as, venerable sir, one might set upright what had been overturned, or reveal what had been concealed, or point out the path to one who was lost, or hold up an oil lamp in the darkness - 'so that those with eyes might see forms'; just so, the Teaching has been made clear by the Blessed One in many ways. I, venerable sir, go for refuge to the Blessed One, to the Teaching, and to the Community of monks. May the Blessed One remember me as a lay follower who has gone for refuge from this day forth for life."
2.
The Discourse on a Person
113. At Sāvatthī. Then King Pasenadi of Kosala approached the Blessed One; having approached, he paid respect to the Blessed One and sat down to one side. Seated to one side, King Pasenadi of Kosala said this to the Blessed One - "How many mental states, venerable sir, arising internally in a person, arise for his harm, suffering, and uncomfortable abiding?"
"Three mental states, great king, arising internally in a person, arise for his harm, suffering, and uncomfortable abiding. Which three? Greed, great king, is a mental state arising internally in a person that arises for his harm, suffering, and uncomfortable abiding. Hate, great king, is a mental state arising internally in a person that arises for his harm, suffering, and uncomfortable abiding. Delusion, great king, is a mental state arising internally in a person that arises for his harm, suffering, and uncomfortable abiding. These, great king, are the three mental states arising internally in a person that arise for his harm, suffering, and uncomfortable abiding." This he said, etc.
Arisen from oneself, like the fruit destroys the bark-cored tree."
3.
The Discourse on Ageing and Death
114. At Sāvatthī. Seated to one side, King Pasenadi of Kosala said this to the Blessed One - "Is there indeed, venerable sir, for one who is born, anything apart from ageing and death?" "There is not, great king, for one who is born, anything apart from ageing and death. Even those wealthy warriors, great king, who are rich, of great riches, of great possessions, with abundant gold and silver, with abundant wealth and provisions, with abundant riches and grain, for them too who are born there is nothing apart from ageing and death. Even those wealthy brahmins, great king, etc. wealthy householders who are rich, of great riches, of great possessions, with abundant gold and silver, with abundant wealth and provisions, with abundant riches and grain, for them too who are born there is nothing apart from ageing and death. Even those monks, great king, who are Worthy Ones, who have eliminated the mental corruptions, who have lived the holy life, who have done what was to be done, who have laid down the burden, who have attained their own welfare, who have completely destroyed the fetter of becoming, who are completely liberated through final knowledge, for them too this body is subject to breaking up, subject to being laid down." This he said, etc.
And also the body approaches ageing;
But the teaching of the virtuous does not approach ageing,
The virtuous indeed declare this among the virtuous."
4.
The Discourse on the Dear
115. At Sāvatthī. Seated to one side, King Pasenadi of Kosala said this to the Blessed One - "Here, venerable sir, when I had gone to a private place and was in seclusion, this reflection arose in my mind: 'For whom is the self dear, and for whom is the self not dear?' Then, venerable sir, this occurred to me: 'Whatever persons practise misconduct by body, practise misconduct by speech, practise misconduct by mind; for them the self is not dear.' Even though they might say thus - 'The self is dear to us,' yet for them the self is not dear. What is the reason for this? For what one who is not dear would do to one who is not dear, that they do to themselves by themselves; therefore for them the self is not dear. Whatever persons practise good conduct by body, practise good conduct by speech, practise good conduct by mind; for them the self is dear. Even though they might say thus - 'The self is not dear to us'; yet for them the self is dear. What is the reason for this? For what one who is dear would do to one who is dear, that they do to themselves by themselves; therefore for them the self is dear."
"So it is, great king, so it is, great king! Whatever persons, great king, practise misconduct by body, practise misconduct by speech, practise misconduct by mind; for them the self is not dear. Even though they might say thus - 'The self is dear to us,' yet for them the self is not dear. What is the reason for this? For what, great king, one who is not dear would do to one who is not dear, that they do to themselves by themselves; therefore for them the self is not dear. Whatever persons, great king, practise good conduct by body, practise good conduct by speech, practise good conduct by mind; for them the self is dear. Even though they might say thus - 'The self is not dear to us'; yet for them the self is dear. What is the reason for this? For what, great king, one who is dear would do to one who is dear, that they do to themselves by themselves; therefore for them the self is dear." This he said, etc.
For happiness is not easily obtained by one who does wrong.
What indeed is his own, and what does he take when he goes;
And what follows him, like a shadow that does not depart?
That indeed is his own, and that he takes when he goes;
And that follows him, like a shadow that does not depart.
Merits are a support for beings in the world beyond."
5.
The Discourse on Self-Protected
116. At Sāvatthī. Seated to one side, King Pasenadi of Kosala said this to the Blessed One - "Here, venerable sir, when I had gone to a private place and was in seclusion, this reflection arose in my mind: 'For whom is the self protected, and for whom is the self unprotected?' Then, venerable sir, this occurred to me: 'Whatever persons practise misconduct by body, practise misconduct by speech, practise misconduct by mind; for them the self is unprotected. Even though an elephant corps might protect them, or a cavalry might protect them, or a chariot corps might protect them, or an infantry might protect them; yet for them the self is unprotected. What is the reason for this? For this is external protection, this is not internal protection; therefore for them the self is unprotected. Whatever persons practise good conduct by body, practise good conduct by speech, practise good conduct by mind; for them the self is protected. Even though neither an elephant corps might protect them, nor a cavalry might protect them, nor a chariot corps might protect them, nor an infantry might protect them; yet for them the self is protected. What is the reason for this? For this is internal protection, this is not external protection; therefore for them the self is protected.'"
"So it is, great king, so it is, great king! Whatever persons, great king, practise misconduct by body, etc. for them the self is unprotected. What is the reason for this? For this, great king, is external protection, this is not internal protection; therefore for them the self is unprotected. Whatever persons, great king, practise good conduct by body, practise good conduct by speech, practise good conduct by mind; for them the self is protected. Even though neither an elephant corps might protect them, nor a cavalry might protect them, nor a chariot corps might protect them, nor an infantry might protect them; yet for them the self is protected. What is the reason for this? For this, great king, is internal protection, this is not external protection; therefore for them the self is protected." This he said, etc.
Restraint by mind is good, good is restraint everywhere;
One who has shame, restrained everywhere, is called protected."
6.
The Discourse on the Few
117. At Sāvatthī. Seated to one side, King Pasenadi of Kosala said this to the Blessed One - "Here, venerable sir, when I had gone to a private place and was in seclusion, this reflection arose in my mind: 'Few are those beings in the world who, having obtained lofty and abundant wealth, do not become intoxicated, do not become negligent, do not commit to greed for sensual pleasures, and do not err against beings. But there are indeed more beings in the world who, having obtained lofty and abundant wealth, become intoxicated, become negligent, commit to greed for sensual pleasures, and err against beings.'"
"So it is, great king, so it is, great king! Few are those beings in the world, great king, who, having obtained lofty and abundant wealth, do not become intoxicated, do not become negligent, do not commit to greed for sensual pleasures, and do not err against beings. But there are indeed more beings in the world who, having obtained lofty and abundant wealth, become intoxicated, become negligent, commit to greed for sensual pleasures, and err against beings." This he said, etc.
They do not understand the transgression, like deer the snare that is laid;
Afterwards for them it is bitter, for the result of it is evil."
7.
The Discourse on the Judgement Hall
118. At Sāvatthī. Seated to one side, King Pasenadi of Kosala said this to the Blessed One - "Here I, venerable sir, seated in judgment, see wealthy warriors, wealthy brahmins, and wealthy householders who are rich, of great riches, of great possessions, with abundant gold and silver, with abundant wealth and provisions, with abundant riches and grain, because of sensual pleasures, with sensual pleasures as the source, with sensual pleasures as the reason, consciously speaking falsehood. Then, venerable sir, this occurred to me: 'Enough now for me with judgment, let the fair-faced one now be known for judgment.'"
"Even those wealthy warriors, great king, wealthy brahmins, wealthy householders who are rich, of great riches, of great possessions, with abundant gold and silver, with abundant wealth and provisions, with abundant riches and grain, because of sensual pleasures, with sensual pleasures as the source, with sensual pleasures as the reason, consciously speak falsehood; that will be for their harm and suffering for a long time." This he said, etc.
They do not understand the transgression, like fish the bait that is laid;
Afterwards for them it is bitter, for the result of it is evil."
8.
The Discourse on Mallikā
119. At Sāvatthī. Now at that time King Pasenadi of Kosala had gone up to the upper terrace of the palace together with Queen Mallikā. Then King Pasenadi of Kosala said this to Queen Mallikā – "Is there indeed anyone else, Mallikā, more dear to you than yourself?" "There is not indeed anyone else, great king, more dear to me than myself. But is there, great king, anyone else more dear to you than yourself?" "For me too indeed, Mallikā, there is not anyone else more dear than myself."
Then King Pasenadi of Kosala, having descended from the palace, approached the Blessed One; having approached, he paid respect to the Blessed One and sat down to one side. Seated to one side, King Pasenadi of Kosala said this to the Blessed One - "Here I, venerable sir, having gone up to the upper terrace of the palace together with Queen Mallikā, said this to Queen Mallikā – 'Is there indeed anyone else, Mallikā, more dear to you than yourself?' When this was said, venerable sir, Queen Mallikā said this to me – 'There is not indeed anyone else, great king, more dear to me than myself. But is there, great king, anyone else more dear to you than yourself?' When this was said, venerable sir, I said this to Queen Mallikā – 'For me too indeed, Mallikā, there is not anyone else more dear than myself.'"
Then the Blessed One, having understood this matter, at that time spoke this verse –
One finds nowhere anyone more dear than oneself;
Thus the self is dear to each of others,
Therefore one who loves oneself should not harm another."
9.
The Sacrifice Discourse
120. At Sāvatthī. Now at that time a great sacrifice had been prepared for King Pasenadi of Kosala, and five hundred bulls, five hundred bullocks, five hundred heifers, five hundred goats, and five hundred rams had been brought to the sacrificial post for the sacrifice. And those who are his slaves, or servants, or labourers, they too, threatened by punishment, threatened by fear, with tearful faces, weeping, make the preparations.
Then several monks, having dressed in the earlier period of the day, taking their bowls and robes, entered Sāvatthī for almsfood. Having walked for almsfood in Sāvatthī, after the meal, having returned from their alms round, they approached the Blessed One; having approached, they paid respect to the Blessed One and sat down to one side. Seated to one side, those monks said this to the Blessed One - "Here, venerable sir, a great sacrifice has been prepared for King Pasenadi of Kosala, and five hundred bulls, five hundred bullocks, five hundred heifers, five hundred goats, and five hundred rams have been brought to the sacrificial post for the sacrifice. And those who are his slaves, or servants, or labourers, they too, threatened by punishment, threatened by fear, with tearful faces, weeping, make the preparations."
Then the Blessed One, having understood this matter, at that time spoke these verses -
Great sacrifices, great undertakings, they are not rich in result.
Those who have gone the right way, the great sages, do not approach that sacrifice.
Goats and sheep and cattle, various kinds, are not killed therein;
Those who have gone the right way, the great sages, approach that sacrifice.
For indeed, for one sacrificing this, it is better, not worse;
And the sacrifice is vast, and the deities are pleased."
10.
The Discourse on Bondage
121. Now at that time a great multitude of people had been bound by King Pasenadi of Kosala, some with ropes, some with chains, some with fetters.
Then several monks, having dressed in the earlier period of the day, taking their bowls and robes, entered Sāvatthī for almsfood. Having walked for almsfood in Sāvatthī, after the meal, having returned from their alms round, they approached the Blessed One; having approached, they paid respect to the Blessed One and sat down to one side. Seated to one side, those monks said this to the Blessed One - "Here, venerable sir, a great multitude of people has been bound by King Pasenadi of Kosala, some with ropes, some with chains, some with fetters."
Then the Blessed One, having understood this matter, at that time spoke these verses -
Which is made of iron, of wood, or of grass;
Thoroughly infatuated with jewelled earrings,
The longing for sons and wives.
Dragging down, loose, difficult to escape;
Having cut even this, they wander forth,
Without longing, having abandoned sensual happiness."
The first chapter.
Its summary:
Few, Judgement, Mallikā, Sacrifice, Bondage.
2.
The Second Chapter
1.
The Seven Matted-Hair Ascetics Discourse
122. On one occasion the Blessed One was dwelling at Sāvatthī in the Eastern Park, in Migāramātā's mansion. Now at that time, in the evening, the Blessed One, having emerged from seclusion, was seated outside the door-porch. Then King Pasenadi of Kosala approached the Blessed One; having approached, he paid respect to the Blessed One and sat down to one side.
Now at that time seven matted-hair ascetics, seven Jains, seven naked ascetics, seven single-cloth ascetics, and seven wandering ascetics, with overgrown armpit hair, nails, and body hair, carrying various requisites, were passing by not far from the Blessed One. Then King Pasenadi of Kosala, having risen from his seat, having arranged his upper robe on one shoulder, having placed his right knee on the ground, having extended joined palms in salutation towards those seven matted-hair ascetics, seven Jains, seven naked ascetics, seven single-cloth ascetics, and seven wandering ascetics, announced his name three times - "I am King Pasenadi of Kosala, venerable sirs, etc. I am King Pasenadi of Kosala, venerable sir."
Then King Pasenadi of Kosala, when those seven matted-hair ascetics, seven Jains, seven naked ascetics, seven single-cloth ascetics, and seven wandering ascetics had recently departed, approached the Blessed One; having approached, he paid respect to the Blessed One and sat down to one side. Seated to one side, King Pasenadi of Kosala said this to the Blessed One - "Those, venerable sir, who in the world are Worthy Ones or have attained the path of arahantship - these are some of them."
"This is difficult to know, great king, by you, a householder enjoying sensual pleasures, dwelling in the confinement of wife and children, enjoying Kāsi sandalwood, wearing garlands, scents, and cosmetics, accepting gold and silver - 'These are Worthy Ones, or these have attained the path of arahantship.'"
"By living together, great king, morality should be known. And that over a long period, not briefly; by one who pays attention, not by one who does not pay attention; by one who is wise, not by one lacking wisdom. By dealings, great king, purity should be known. And that over a long period, not briefly; by one who pays attention, not by one who does not pay attention; by one who is wise, not by one lacking wisdom. In misfortunes, great king, strength should be known. And that over a long period, not briefly; by one who pays attention, not by one who does not pay attention; by one who is wise, not by one lacking wisdom. By discussion, great king, wisdom should be known. And that over a long period, not briefly; by one who pays attention, not by one who does not pay attention; by one who is wise, not by one lacking wisdom."
"Wonderful, venerable sir, marvellous, venerable sir! How well spoken is this, venerable sir, by the Blessed One - 'This is difficult to know, great king, by you, a householder enjoying sensual pleasures, dwelling in the confinement of wife and children, enjoying Kāsi sandalwood, wearing garlands, scents, and cosmetics, accepting gold and silver - these are Worthy Ones, or these have attained the path of arahantship.' By communal life, great king, morality should be known. And that over a long period, not briefly; by one who pays attention, not by one who does not pay attention; by one who is wise, not by one lacking wisdom. By dealings, great king, purity should be known. And that over a long period, not briefly; by one who pays attention, not by one who does not pay attention; by one who is wise, not by one lacking wisdom. In misfortunes, great king, strength should be known. And that over a long period, not briefly; by one who pays attention, not by one who does not pay attention; by one who is wise, not by one lacking wisdom. Through discussion, great king, wisdom should be known. And that over a long period, not briefly; by one who pays attention, not by one who does not pay attention; by one who is wise, not by one lacking wisdom."
"These, venerable sir, are my men, spies and informants, who come having investigated the country. What has first been investigated by them, I afterwards bring to conclusion. Now, venerable sir, having washed off that dust and dirt, well-bathed, well-anointed, with trimmed hair and beard, in white clothes, endowed and furnished with the five types of sensual pleasure, they will indulge themselves."
Then the Blessed One, having understood this matter, at that time spoke these verses -
One should not trust from a brief seeing;
For in the guise of the well-restrained,
The unrestrained wander in this world.
Like a half-penny of copper covered with gold;
They wander in the world covered by a retinue,
Unclean within, shining outwardly."
2.
The Five Kings Discourse
123. At Sāvatthī. Now at that time, among five kings with Pasenadi as chief, endowed and furnished with the five types of sensual pleasure, while indulging themselves, this discussion arose - "What indeed is the highest of sensual pleasures?" Therein some said thus - "Forms are the highest of sensual pleasures." Some said thus - "Sounds are the highest of sensual pleasures." Some said thus - "Odours are the highest of sensual pleasures." Some said thus - "Flavours are the highest of sensual pleasures." Some said thus - "Tangible objects are the highest of sensual pleasures." When those kings were not able to convince one another.
Then King Pasenadi of Kosala said this to those kings - "Come, sirs, let us go to where the Blessed One is; having approached, we will ask the Blessed One about this matter. As the Blessed One answers us, so we will remember it." "Yes, sir," those kings assented to King Pasenadi of Kosala.
Then those five kings with Pasenadi as chief approached the Blessed One; having approached, they paid respect to the Blessed One and sat down to one side. Seated to one side, King Pasenadi of Kosala said this to the Blessed One - "Here, venerable sir, among us five kings, endowed and furnished with the five types of sensual pleasure, while indulging ourselves, this discussion arose - 'What indeed is the highest of sensual pleasures?' Some said thus - 'Forms are the highest of sensual pleasures.' Some said thus - 'Sounds are the highest of sensual pleasures.' Some said thus - 'Odours are the highest of sensual pleasures.' Some said thus - 'Flavours are the highest of sensual pleasures.' Some said thus - 'Tangible objects are the highest of sensual pleasures.' What indeed, venerable sir, is the highest of sensual pleasures?"
"I say, great king, that the highest among the five types of sensual pleasure has agreeableness as its limit. Those same forms, great king, are agreeable to one person, those same forms are disagreeable to another person. And whoever is delighted with whatever forms, his thought fulfilled, he does not desire another form more superior or more sublime than those forms. Those forms are supreme for him. Those forms are unsurpassed for him.
"Those same sounds, great king, are agreeable to one person, those same sounds are disagreeable to another person. And whoever is delighted with whatever sounds, his thought fulfilled, he does not desire another sound more superior or more sublime than those sounds. Those sounds are supreme for him. Those sounds are unsurpassed for him.
"Those same odours, great king, are agreeable to one person, those same odours are disagreeable to another person. And whoever is delighted with whatever odours, his thought fulfilled, he does not desire another odour more superior or more sublime than those odours. Those odours are supreme for him. Those odours are unsurpassed for him.
"Those same flavours, great king, are agreeable to one person, those same flavours are disagreeable to another person. And whoever is delighted with whatever flavours, his thought fulfilled, he does not desire another flavour more superior or more sublime than those flavours. Those flavours are supreme for him. Those flavours are unsurpassed for him.
"Those same tangible objects, great king, are agreeable to one person, those same tangible objects are disagreeable to another person. And whoever is delighted with whatever tangible objects, his thought fulfilled, he does not desire another tangible object more superior or more sublime than those tangible objects. Those tangible objects are supreme for him. Those tangible objects are unsurpassed for him."
Now at that time the lay follower Candanaṅgalika was seated in that assembly. Then the lay follower Candanaṅgalika, having risen from his seat, having arranged his upper robe on one shoulder, having extended joined palms in salutation towards the Blessed One, said this to the Blessed One - "It occurs to me, Blessed One, it occurs to me, Fortunate One." "Let it occur to you, Candanaṅgalika" - the Blessed One said.
Then the lay follower Candanaṅgalika praised the Blessed One face to face with a fitting verse -
Would be in the morning, fully bloomed, its fragrance not faded;
See the Resplendent One shining,
Like the blazing sun in the sky."
Then those five kings clothed the lay follower Candanaṅgalika with five upper robes. Then the lay follower Candanaṅgalika clothed the Blessed One with those five upper robes.
3.
The Doṇapāka Discourse
124. At Sāvatthī. Now at that time King Pasenadi of Kosala was eating a doṇa-measure of cooked rice. Then King Pasenadi of Kosala, having eaten, breathing heavily, approached the Blessed One; having approached, he paid respect to the Blessed One and sat down to one side.
Then the Blessed One, having understood that King Pasenadi of Kosala had eaten and was breathing heavily, at that time spoke this verse –
Who knows moderation in food obtained;
For him feelings become slight,
He ages slowly, protecting his life."
Now at that time the young man Sudassana was standing behind King Pasenadi of Kosala. Then King Pasenadi of Kosala addressed the young man Sudassana – "Come, dear Sudassana, having learnt this verse thoroughly in the presence of the Blessed One, recite it when my food is being served. And I will provide you with a daily perpetual allowance of a hundred coins." "Yes, Sire," the young man Sudassana, having assented to King Pasenadi of Kosala, having learnt this verse thoroughly in the presence of the Blessed One, would recite it when food was being served to King Pasenadi of Kosala –
Who knows moderation in food obtained;
For him feelings become slight,
He ages slowly, protecting his life."
Then King Pasenadi of Kosala gradually settled on a nāḷi-measure of rice at most. Then King Pasenadi of Kosala, at a later time, with body well-slimmed, stroking his limbs with his hand, at that time uttered this inspired utterance – "Indeed that Blessed One had compassion for me with both kinds of benefit – with benefit pertaining to the present life and with benefit pertaining to the future life."
4.
The First Battle Discourse
125. At Sāvatthī. Then King Ajātasattu Vedehiputta of Magadha, having arrayed the fourfold army, marched against King Pasenadi of Kosala towards Kāsi. King Pasenadi of Kosala heard - "King Ajātasattu Vedehiputta of Magadha, it seems, having arrayed the fourfold army, has marched against me towards Kāsi." Then King Pasenadi of Kosala, having arrayed the fourfold army, marched out to meet King Ajātasattu Vedehiputta of Magadha towards Kāsi. Then King Ajātasattu Vedehiputta of Magadha and King Pasenadi of Kosala fought a battle. In that battle, King Ajātasattu Vedehiputta of Magadha defeated King Pasenadi of Kosala. And King Pasenadi of Kosala, defeated, retreated to his own royal city of Sāvatthī.
Then several monks, having dressed in the earlier period of the day, taking their bowls and robes, entered Sāvatthī for almsfood. Having walked for almsfood in Sāvatthī, after the meal, having returned from their alms round, they approached the Blessed One; having approached, they paid respect to the Blessed One and sat down to one side. Seated to one side, those monks said this to the Blessed One -
"Here, venerable sir, King Ajātasattu Vedehiputta of Magadha, having arrayed the fourfold army, marched against King Pasenadi of Kosala towards Kāsi. King Pasenadi of Kosala heard, venerable sir - 'King Ajātasattu Vedehiputta of Magadha, it seems, having arrayed the fourfold army, has marched against me towards Kāsi.' Then, venerable sir, King Pasenadi of Kosala, having arrayed the fourfold army, marched out to meet King Ajātasattu Vedehiputta of Magadha towards Kāsi. Then, venerable sir, King Ajātasattu Vedehiputta of Magadha and King Pasenadi of Kosala fought a battle. In that battle, venerable sir, King Ajātasattu Vedehiputta of Magadha defeated King Pasenadi of Kosala. And, venerable sir, King Pasenadi of Kosala, defeated, retreated to his own royal city of Sāvatthī."
"King Ajātasattu Vedehiputta of Magadha, monks, has evil friends, evil companions, evil associates; but King Pasenadi of Kosala, monks, has good friends, good companions, good associates. Today itself, monks, King Pasenadi of Kosala will sleep in suffering, defeated." This he said, etc.
The peaceful one sleeps happily, having abandoned victory and defeat."
5.
The Second Battle Discourse
126. Then King Ajātasattu Vedehiputta of Magadha, having arrayed the fourfold army, marched against King Pasenadi of Kosala towards Kāsi. King Pasenadi of Kosala heard - "King Ajātasattu Vedehiputta of Magadha, it seems, having arrayed the fourfold army, has marched against me towards Kāsi." Then King Pasenadi of Kosala, having arrayed the fourfold army, marched out to meet King Ajātasattu Vedehiputta of Magadha towards Kāsi. Then King Ajātasattu Vedehiputta of Magadha and King Pasenadi of Kosala fought a battle. In that battle, King Pasenadi of Kosala defeated King Ajātasattu Vedehiputta of Magadha, and captured him alive. Then this occurred to King Pasenadi of Kosala - "Although this King Ajātasattu Vedehiputta of Magadha is treacherous to one who is not treacherous, and yet he is my nephew. What if I were to confiscate the entire elephant corps, confiscate the entire cavalry, confiscate the entire chariot corps, confiscate the entire infantry of King Ajātasattu Vedehiputta of Magadha, and release him alive."
Then King Pasenadi of Kosala, having confiscated the entire elephant corps, having confiscated the entire cavalry, having confiscated the entire chariot corps, having confiscated the entire infantry of King Ajātasattu Vedehiputta of Magadha, released him alive.
Then several monks, having dressed in the earlier period of the day, taking their bowls and robes, entered Sāvatthī for almsfood. Having walked for almsfood in Sāvatthī, after the meal, having returned from their alms round, they approached the Blessed One; having approached, they paid respect to the Blessed One and sat down to one side. Seated to one side, those monks said this to the Blessed One -
"Here, venerable sir, King Ajātasattu Vedehiputta of Magadha, having arrayed the fourfold army, marched against King Pasenadi of Kosala towards Kāsi. King Pasenadi of Kosala heard, venerable sir - 'King Ajātasattu Vedehiputta of Magadha, it seems, having arrayed the fourfold army, has marched against me towards Kāsi.' Then, venerable sir, King Pasenadi of Kosala, having arrayed the fourfold army, marched out to meet King Ajātasattu Vedehiputta of Magadha towards Kāsi. Then, venerable sir, King Ajātasattu Vedehiputta of Magadha and King Pasenadi of Kosala fought a battle. In that battle, venerable sir, King Pasenadi of Kosala defeated King Ajātasattu Vedehiputta of Magadha, and captured him alive. Then, venerable sir, this occurred to King Pasenadi of Kosala - 'Although this King Ajātasattu Vedehiputta of Magadha is treacherous to one who is not treacherous, and yet he is my nephew. What if I were to confiscate the entire elephant corps, the entire cavalry, the entire chariot corps, the entire infantry of King Ajātasattu Vedehiputta of Magadha, and release him alive.'"
"Then, venerable sir, King Pasenadi of Kosala, having confiscated the entire elephant corps, having confiscated the entire cavalry, having confiscated the entire chariot corps, having confiscated the entire infantry of King Ajātasattu Vedehiputta of Magadha, released him alive." Then the Blessed One, having understood this matter, at that time spoke these verses -
When others plunder him, the plundered one is plundered.
But when evil ripens, then he undergoes suffering.
The reviler obtains reviling, and the one who irritates, an irritator;
Then by the turning of action, the plunderer is plundered."
6.
The Discourse on Mallikā
127. At Sāvatthī. Then King Pasenadi of Kosala approached the Blessed One; having approached, he paid respect to the Blessed One and sat down to one side. Then a certain man approached King Pasenadi of Kosala; having approached, he whispered to King Pasenadi of Kosala: "Mallikā, Sire, the queen has given birth to a daughter." When this was said, King Pasenadi of Kosala was displeased.
Then the Blessed One, having understood that King Pasenadi of Kosala was displeased, at that time spoke these verses:
Wise, virtuous, revering her mother-in-law as a god, devoted to her husband.
The son of such a fortunate woman may even rule a kingdom."
7.
The Diligence Discourse
128. At Sāvatthī. He sat down to one side. Seated to one side, King Pasenadi of Kosala said this to the Blessed One - "Is there indeed, venerable sir, one principle that, having taken hold of both benefits, remains - both the benefit pertaining to the present life and that pertaining to the future life?"
"There is indeed, great king, one principle that, having taken hold of both benefits, remains - both the benefit pertaining to the present life and that pertaining to the future life."
"But which, venerable sir, is that one principle that, having taken hold of both benefits, remains - both the benefit pertaining to the present life and that pertaining to the future life?"
"Diligence, great king, is that one principle that, having taken hold of both benefits, remains - both the benefit pertaining to the present life and that pertaining to the future life. Just as, great king, whatever kinds of footprints there are of living beings that walk on the ground, all of them are included in the elephant's footprint, the elephant's footprint is declared the foremost among them - that is to say, in terms of its greatness; just so, great king, diligence is that one principle that, having taken hold of both benefits, remains - both the benefit pertaining to the present life and that pertaining to the future life." This he said, etc.
By one desiring lofty delights, one after another.
The diligent wise one takes hold of both benefits.
Through the attainment of benefit, the wise one is called 'a wise person'."
8.
The Good Friend Discourse
129. At Sāvatthī. Seated to one side, King Pasenadi of Kosala said this to the Blessed One - "Here, venerable sir, when I had gone to a private place and was in seclusion, this reflection arose in my mind: 'The Teaching is well proclaimed by the Blessed One, and that is for one with good friends, good companions, good associates, not for one with evil friends, not for one with evil companions, not for one with evil associates.'"
"So it is, great king, so it is, great king! The Teaching, great king, is well proclaimed by me. And that is for one with good friends, good companions, good associates, not for one with evil friends, not for one with evil companions, not for one with evil associates.
"On one occasion, great king, I was dwelling among the Sakyans at Nagaraka, a market town of the Sakyans. Then, great king, the monk Ānanda approached me; having approached, he paid respect to me and sat down to one side. Seated to one side, great king, the monk Ānanda said this to me - 'This is half of the holy life, venerable sir - that is to say, good friendship, good companionship, good association.'"
"When this was said, great king, I said this to the monk Ānanda - 'Do not say so, Ānanda, do not say so, Ānanda! This is the entire holy life, Ānanda - that is to say, good friendship, good companionship, good association. For a monk with good friends, good companions, good associates, Ānanda, this is to be expected - he will develop the noble eightfold path, he will cultivate the noble eightfold path.'
"'And how, Ānanda, does a monk with good friends, good companions, good associates develop the noble eightfold path, cultivate the noble eightfold path? Here, Ānanda, a monk develops right view, based upon seclusion, based upon dispassion, based upon cessation, maturing in release; he develops right thought, etc. he develops right speech, etc. he develops right action, etc. he develops right livelihood, etc. he develops right effort, etc. he develops right mindfulness, etc. he develops right concentration, based upon seclusion, based upon dispassion, based upon cessation, maturing in release. Thus, Ānanda, a monk with good friends, good companions, good associates develops the noble eightfold path, cultivates the noble eightfold path. By this method too, Ānanda, it should be known how this is the entire holy life - that is to say, good friendship, good companionship, good association.'"
"Because, Ānanda, having come to me as a good friend, beings subject to birth are released from birth, beings subject to ageing are released from ageing, beings subject to disease are released from disease, beings subject to death are released from death, beings subject to sorrow, lamentation, suffering, displeasure and anguish are released from sorrow, lamentation, suffering, displeasure and anguish. By this method, Ānanda, it should be known how this entire holy life is - that is to say, good friendship, good companionship, good association.'"
"Therefore, great king, you should train thus - 'I will be one with good friends, good companions, good associates.' Thus indeed, great king, should you train.
"For you, great king, who have good friends, good companions, good associates, this one principle should be dwelt upon in dependence - diligence in wholesome mental states.
"For you, great king, dwelling diligently, in dependence on diligence, for the women's quarters who are dependent on you, it will be thus - 'The king indeed dwells diligently, in dependence on diligence. Come, let us too dwell diligently, in dependence on diligence.'"
"For you, great king, dwelling diligently, in dependence on diligence, for the warriors who are dependent on you, it will be thus - 'The king indeed dwells diligently, in dependence on diligence. Come, let us too dwell diligently, in dependence on diligence.'"
"For you, great king, dwelling diligently, in dependence on diligence, for the army too it will be thus - 'The king indeed dwells diligently, in dependence on diligence. Come, let us too dwell diligently, in dependence on diligence.'"
"For you, great king, dwelling diligently, in dependence on diligence, for the townspeople and country-folk too it will be thus - 'The king indeed dwells diligently, in dependence on diligence. Come, let us too dwell diligently, in dependence on diligence.'"
"For you, great king, dwelling diligently, in dependence on diligence, you yourself will be guarded and protected - the women's quarters too will be guarded and protected, the treasury and granary too will be guarded and protected." This he said, etc.
The wise praise diligence in meritorious deeds.
Whatever benefit there is in the present life, and whatever benefit pertaining to the future life;
Through the attainment of benefit, the wise one is called 'a wise person'."
9.
The First Heirless Discourse
130. At Sāvatthī. Then King Pasenadi of Kosala, during the day, approached the Blessed One; having approached, he paid respect to the Blessed One and sat down to one side. To King Pasenadi of Kosala seated to one side, the Blessed One said this – "Well now, from where are you coming, great king, in the middle of the day?"
"Here, venerable sir, a millionaire householder in Sāvatthī has died. I have come after having his heirless property conveyed to the royal inner palace. Eighty hundred thousand in gold alone, venerable sir, what then to say of silver! Yet, venerable sir, such was the enjoyment of food of that millionaire householder – he ate porridge of broken rice with vinegar as a second. Such was his enjoyment of clothing – he wore hempen cloth, a garment of three pieces. Such was his enjoyment of vehicles – he travelled in a decrepit little chariot with a leaf-umbrella held over him."
"So it is, great king, so it is, great king! A bad person, great king, having obtained abundant wealth, does not make himself happy and pleased, does not make his mother and father happy and pleased, does not make his children and wife happy and pleased, does not make his slaves, workmen and servants happy and pleased, does not make his friends and colleagues happy and pleased, does not establish among ascetics and brahmins an offering that is conducive to higher states, resulting in happiness, leading to heaven. When his wealth is thus not rightly used, either kings take it, or thieves take it, or fire burns it, or water carries it away, or disagreeable heirs take it. Thus, great king, wealth not rightly used goes to utter elimination, not to enjoyment.
"Just as, great king, in a place uninhabited by humans there might be a pond with clear water, with cool water, with sweet water, with pure water, with good fords, delightful. People would neither carry away that water, nor drink it, nor bathe in it, nor use it as they need. For thus, great king, that water not rightly used would go to utter elimination, not to enjoyment. Just so, great king, a bad person, having obtained abundant wealth, does not make himself happy and pleased, does not make his mother and father happy and pleased, does not make his children and wife happy and pleased, does not make his slaves, workmen and servants happy and pleased, does not make his friends and colleagues happy and pleased, does not establish among ascetics and brahmins an offering that is conducive to higher states, resulting in happiness, leading to heaven. When his wealth is thus not rightly used, either kings take it, or thieves take it, or fire burns it, or water carries it away, or disagreeable heirs take it. Thus, great king, wealth not rightly used goes to utter elimination, not to enjoyment.
"But a good person, great king, having obtained abundant wealth, makes himself happy and pleased, makes his mother and father happy and pleased, makes his children and wife happy and pleased, makes his slaves, workmen and servants happy and pleased, makes his friends and colleagues happy and pleased, establishes among ascetics and brahmins an offering that is conducive to higher states, resulting in happiness, leading to heaven. When his wealth is thus rightly used, neither do kings take it, nor do thieves take it, nor does fire burn it, nor does water carry it away, nor do disagreeable heirs take it. Thus, great king, wealth rightly used goes to enjoyment, not to utter elimination.
"Just as, great king, not far from a village or a town there might be a pond with clear water, with cool water, with sweet water, with pure water, with good fords, delightful. People would carry away that water, and drink it, and bathe in it, and use it as they need. For thus, great king, that water rightly used would go to enjoyment, not to utter elimination. Just so, great king, a good person, having obtained abundant wealth, makes himself happy and pleased, makes his mother and father happy and pleased, makes his children and wife happy and pleased, makes his slaves, workmen and servants happy and pleased, makes his friends and colleagues happy and pleased, establishes among ascetics and brahmins an offering that is conducive to higher states, resulting in happiness, leading to heaven. When his wealth is thus rightly used, neither do kings take it, nor do thieves take it, nor does fire burn it, nor does water carry it away, nor do disagreeable heirs take it. Thus, great king, wealth rightly used goes to enjoyment, not to utter elimination."
That, not being drunk, dries up;
So a contemptible person, having obtained wealth,
Neither consumes it himself nor gives.
He consumes and becomes a doer of duties;
He, a leading bull, having supported the congregation of relatives,
Blameless, one goes to the heavenly state."
10.
The Second Heirless Discourse
131. Then King Pasenadi of Kosala, during the day, approached the Blessed One; having approached, to King Pasenadi of Kosala seated to one side, the Blessed One said this – "Well now, from where are you coming, great king, in the middle of the day?"
"Here, venerable sir, a millionaire householder in Sāvatthī has died. I have come after having his heirless property conveyed to the royal inner palace. A hundred hundred thousand in gold alone, venerable sir, what then to say of silver! Yet, venerable sir, such was the enjoyment of food of that millionaire householder – he ate porridge of broken rice with vinegar as a second. Such was his enjoyment of clothing – he wore hempen cloth, a garment of three pieces. Such was his enjoyment of vehicles – he travelled in a decrepit little chariot with a leaf-umbrella held over him."
"So it is, great king, so it is, great king! Once upon a time, great king, that millionaire householder provided almsfood to a Paccekasambuddha named Tagarasikhi. Having said 'Give almsfood to the ascetic,' he rose from his seat and departed. But having given, afterwards he was remorseful – 'It would be better if slaves or labourers ate this almsfood.' And he deprived his brother's only son of life for the sake of property.
"Because, great king, that millionaire householder provided almsfood to the Paccekasambuddha Tagarasikhi, by the result of that action he was reborn seven times in a fortunate realm, in a heavenly world. By the remainder of the result of that very action, he held the position of millionaire seven times in this very Sāvatthī. Because, great king, that millionaire householder, having given, was afterwards remorseful – 'It would be better if slaves or labourers ate this almsfood' – by the result of that action his mind did not incline to excellent enjoyment of food, his mind did not incline to excellent enjoyment of clothing, his mind did not incline to excellent enjoyment of vehicles, his mind did not incline to excellent enjoyment of the five types of sensual pleasure. Because, great king, that millionaire householder deprived his brother's only son of life for the sake of property, by the result of that action he was tormented in hell for many years, for many hundreds of years, for many thousands of years, for many hundreds of thousands of years. By the remainder of the result of that very action, this seventh time his heirless property enters the royal treasury. For that millionaire householder, great king, his old merit has been exhausted, and new merit has not been accumulated. But today, great king, that millionaire householder is being tormented in the Great Roruva hell." "Thus, venerable sir, the millionaire householder has been reborn in the Great Roruva hell?" "Thus, great king, the millionaire householder has been reborn in the Great Roruva hell." This he said, etc.
Slaves, labourers, servants, and those who are his dependents.
But what one does by body, by speech, or by mind.
And that follows him, like a shadow that does not depart.
Merits are a support for beings in the world beyond."
The second chapter.
Its summary:
Two spoken with the Battle, two with Mallikā, and with Diligence;
Two spoken with the Heirless, by that the chapter is called.
3.
The Third Chapter
1.
The Person Discourse
132. At Sāvatthī. Then King Pasenadi of Kosala approached the Blessed One; having approached, he paid respect to the Blessed One and sat down to one side. To King Pasenadi of Kosala seated to one side, the Blessed One said this – "Great king, there are these four persons existing and found in the world. Which four? One heading from darkness to darkness, one heading from darkness to light, one heading from light to darkness, one heading from light to light."
"And how, great king, is a person one heading from darkness to darkness? Here, great king, a certain person is reborn in a low family, in an outcast family or a basket-maker's family or a hunter's family or a chariot-maker's family or a refuse-scavenger's family, poor, with little food and drink, with a difficult livelihood, where food and clothing are obtained with difficulty. And he is ugly, unsightly, dwarfish, sickly, blind or crippled or lame or paralysed, not an obtainer of food, drink, clothing, vehicles, garlands, perfumes and ointments, bedding, lodging and lighting. He practises misconduct by body, he practises misconduct by speech, he practises misconduct by mind. He, having practised misconduct by body, having practised misconduct by speech, having practised misconduct by mind, upon the body's collapse at death, is reborn in a realm of misery, an unfortunate realm, a nether world, in hell.
"Just as, great king, a man might go from darkness to darkness, or from gloom to gloom, or from bloodstain to bloodstain. I say this person is similar to that, great king. Thus, great king, a person is one heading from darkness to darkness.
"And how, great king, is a person one heading from darkness to light? Here, great king, a certain person is reborn in a low family, in an outcast family or a basket-maker's family or a hunter's family or a chariot-maker's family or a refuse-scavenger's family, poor, with little food and drink, with a difficult livelihood, where food and clothing are obtained with difficulty. And he is ugly, unsightly, dwarfish, sickly, blind or crippled or lame or paralysed, not an obtainer of food, drink, clothing, vehicles, garlands, perfumes and ointments, bedding, lodging and lighting. He practises good conduct by body, he practises good conduct by speech, he practises good conduct by mind. He, having practised good conduct by body, having practised good conduct by speech, having practised good conduct by mind, upon the body's collapse at death, is reborn in a fortunate realm, in a heavenly world.
"Just as, great king, a man might climb from the ground onto a divan, or from a divan onto a horse's back, or from a horse's back onto an elephant's back, or from an elephant's back onto a mansion. I say this person is similar to that, great king. Thus, great king, a person is one heading from darkness to light.
"And how, great king, is a person one heading from light to darkness? Here, great king, a certain person is reborn in a high family, in a wealthy warrior family or a wealthy brahmin family or a wealthy householder family, rich, of great wealth, of great possessions, with abundant gold and silver, with abundant means and provisions, with abundant wealth and grain. And he is handsome, good-looking, pleasing, endowed with the highest beauty of complexion, an obtainer of food, drink, clothing, vehicles, garlands, perfumes and ointments, bedding, lodging and lighting. He practises misconduct by body, he practises misconduct by speech, he practises misconduct by mind. He, having practised misconduct by body, having practised misconduct by speech, having practised misconduct by mind, upon the body's collapse at death, is reborn in a realm of misery, an unfortunate realm, a nether world, in hell.
"Just as, great king, a man might descend from a mansion onto an elephant's back, or from an elephant's back onto a horse's back, or from a horse's back onto a divan, or from a divan onto the ground, or from the ground might enter into darkness. I say this person is similar to that, great king. Thus, great king, a person is one heading from light to darkness.
"And how, great king, is a person one heading from light to light? Here, great king, a certain person is reborn in a high family, in a wealthy warrior family or a wealthy brahmin family or a wealthy householder family, rich, of great wealth, of great possessions, with abundant gold and silver, with abundant means and provisions, with abundant wealth and grain. And he is handsome, good-looking, pleasing, endowed with the highest beauty of complexion, an obtainer of food, drink, clothing, vehicles, garlands, perfumes and ointments, bedding, lodging and lighting. He practises good conduct by body, he practises good conduct by speech, he practises good conduct by mind. He, having practised good conduct by body, having practised good conduct by speech, having practised good conduct by mind, upon the body's collapse at death, is reborn in a fortunate realm, in a heavenly world.
"Just as, great king, a man might cross from divan to divan, or might cross from horseback to horseback, or might cross from elephant's back to elephant's back, or might cross from mansion to mansion. I say this person is similar to that, great king. Thus, great king, a person is one heading from light to light. These, great king, are the four persons existing and found in the world." This he said, etc.
Miserly, of evil thought, holding wrong view, disrespectful.
He reviles and abuses, he is a nihilist and an irritator.
Such a man, O king, when dying, O lord of people;
Goes to the terrible hell, one heading from darkness to darkness.
He gives, of excellent thought, a man of undistracted mind.
Rising up he pays respect, he trains in righteous conduct.
Such a man, O king, when dying, O lord of people;
Goes to the celestial abode, one heading from darkness to light.
Miserly, of evil thought, holding wrong view, disrespectful.
He reviles and abuses, he is a nihilist and an irritator.
Such a man, O king, when dying, O lord of people;
He goes to the terrible hell, one heading from light to darkness.
He gives, of excellent thought, a man of undistracted mind.
Rising up he pays respect, he trains in righteous conduct.
Such a man, O king, when dying, O lord of people;
He goes to the celestial state, one heading from light to light."
2.
The Discourse on the Grandmother
133. At Sāvatthī. To King Pasenadi of Kosala seated to one side, the Blessed One said this – "Well now, from where are you coming, great king, in the middle of the day?"
"My grandmother, venerable sir, has died, old, aged, advanced in years, having traversed the span of life, having reached the final stage of life, one hundred and twenty years old by birth. And my grandmother, venerable sir, was dear to me and agreeable. If I could obtain by means of an elephant-jewel, venerable sir, 'May my grandmother not have died,' I would give an elephant-jewel – 'May my grandmother not have died.' If I could obtain by means of a horse-jewel, venerable sir, 'May my grandmother not have died,' I would give a horse-jewel – 'May my grandmother not have died.' If I could obtain by means of an excellent village, venerable sir, 'May my grandmother not have died,' I would give an excellent village – 'May my grandmother not have died.' If I could obtain by means of a district of the country, venerable sir, 'May my grandmother not have died,' I would give a district of the country – 'May my grandmother not have died.' 'All beings, great king, are subject to death, having death as their end, not gone beyond death.' 'Wonderful, venerable sir, marvellous, venerable sir! How well spoken is this, venerable sir, by the Blessed One – all beings are subject to death, having death as their end, not gone beyond death.'"
"So it is, great king, so it is, great king! All beings are subject to death, having death as their end, not gone beyond death. Just as, great king, whatever potter's vessels there are, whether raw or fired, all of them are subject to breaking, having breaking as their end, not gone beyond breaking; just so, great king, all beings are subject to death, having death as their end, not gone beyond death." This he said, etc.
According to their actions they will go, experiencing the fruits of merit and evil;
Those of evil actions to hell, those of meritorious actions to a good destination.
Merits are a support for beings in the world beyond."
3.
The Discourse on the World
134. At Sāvatthī. Seated to one side, King Pasenadi of Kosala said this to the Blessed One - "How many mental states, venerable sir, arising in the world, arise for harm, suffering, and uncomfortable abiding?" "Three mental states, great king, arising in the world, arise for harm, suffering, and uncomfortable abiding. Which three? Greed, great king, is a mental state of the world, which when arising, arises for harm, suffering, and uncomfortable abiding. Hate, great king, is a mental state of the world, which when arising, arises for harm, suffering, and uncomfortable abiding. Delusion, great king, is a mental state of the world, which when arising, arises for harm, suffering, and uncomfortable abiding. These, great king, are the three mental states of the world, which when arising, arise for harm, suffering, and uncomfortable abiding." This he said, etc.
Arisen from oneself, like the fruit destroys the bark-cored tree."
4.
The Discourse on Archery
135. At Sāvatthī. Seated to one side, King Pasenadi of Kosala said this to the Blessed One - "Where, venerable sir, should a gift be given?" "Where, great king, the mind has confidence." "But where, venerable sir, is what is given of great fruit?" "This is one thing, great king, where a gift should be given, and this is another, where what is given is of great fruit. What is given to one who is moral, great king, is of great fruit, not so to one who is immoral. If so, great king, I will ask you a question about this very matter. As it pleases you, so you should answer it. What do you think, great king, suppose here you had a war at hand, a battle fully engaged. Then a young warrior might come, untrained, unpractised in hand, unpractised in training, unpractised in archery, timid, terrified, fearful, one who runs away. Would you maintain that man, and would you have use for such a man?" "I would not, venerable sir, maintain that man, and I would have no use for such a man." "Then a young brahmin might come, untrained, etc. then a young merchant might come, untrained, etc. then a young worker might come, untrained, etc. and I would have no use for such a man."
"What do you think, great king, suppose here you had a war at hand, a battle fully engaged. Then a young warrior might come, well-trained, practised in hand, practised in training, practised in archery, fearless, not terrified, not fearful, one who does not run away. Would you maintain that man, and would you have use for such a man?" "I would, venerable sir, maintain that man, and I would have use for such a man." "Then a young brahmin might come, etc. then a young merchant might come, etc. then a young worker might come, well-trained, practised in hand, practised in training, practised in archery, fearless, not terrified, not fearful, one who does not run away. Would you maintain that man, and would you have use for such a man?" "I would, venerable sir, maintain that man, and I would have use for such a man."
"Just so, great king, if one has gone forth from home into homelessness from whatever family, and he has abandoned five factors and is endowed with five factors, what is given to him is of great fruit. What five factors have been abandoned? Sensual desire has been abandoned, anger has been abandoned, sloth and torpor have been abandoned, restlessness and remorse have been abandoned, sceptical doubt has been abandoned. These five factors have been abandoned. With what five factors is he endowed? He is endowed with the aggregate of morality of one beyond training, he is endowed with the aggregate of concentration of one beyond training, he is endowed with the aggregate of wisdom of one beyond training, he is endowed with the aggregate of liberation of one beyond training, he is endowed with the aggregate of knowledge and vision of liberation of one beyond training. He is endowed with these five factors. Thus what is given to one who has abandoned five factors and is endowed with five factors is of great fruit." This the Blessed One said, etc. the Teacher -
Him a king needing for war would support, not a coward on account of birth.
One of noble conduct, intelligent, even of low birth, one should honour.
One should make drinking halls in the wilderness, and bridges in difficult places.
One should give to the upright, with a clear mind.
Fills the high ground and the low, raining upon the earth.
The wise one satisfies paupers with food and drink.
That indeed is his thunder, like a god raining down;
That abundant stream of merit rains down upon the giver."
5.
The Discourse on the Simile of the Mountain
136. At Sāvatthī. To King Pasenadi of Kosala seated to one side, the Blessed One said this – "Well now, from where are you coming, great king, in the middle of the day?" "Those royal duties, venerable sir, that there are for kings of the warrior caste who have been anointed on the head, intoxicated with the intoxication of sovereignty, obsessed with greed for sensual pleasures, who have attained stability in the country, dwelling having conquered a great expanse of earth - in those I am now engaged."
"What do you think, great king, suppose here a man were to come to you from the eastern direction, trustworthy and reliable. Having approached you, he would say thus - 'May you know, great king, I am coming from the eastern direction. There I saw a great mountain, as high as the clouds, crushing all living beings as it comes. Whatever is to be done by you, great king, do that.' Then a second man might come from the western direction, etc. Then a third man might come from the northern direction, etc. Then a fourth man might come from the southern direction, trustworthy and reliable. Having approached you, he would say thus - 'May you know, great king, I am coming from the southern direction. There I saw a great mountain, as high as the clouds, crushing all living beings as it comes. Whatever is to be done by you, great king, do that.' When such a great peril has arisen for you, great king, such a terrible destruction of human beings, human existence being so hard to obtain, what should be done?"
"When such a great peril has arisen for me, venerable sir, such a terrible destruction of human beings, human existence being so hard to obtain, what should be done other than righteous conduct, other than peaceful conduct, other than doing what is wholesome, other than doing what is meritorious?"
"I inform you, great king, I announce to you, great king, ageing and death are rolling over you, great king. When ageing and death are rolling over you, great king, what should be done?" "When ageing and death are rolling over me, venerable sir, what should be done other than righteous conduct, peaceful conduct, doing what is wholesome, doing what is meritorious? Those elephant battles, venerable sir, that there are for kings of the warrior caste who have been anointed on the head, intoxicated with the intoxication of sovereignty, obsessed with greed for sensual pleasures, who have attained stability in the country, dwelling having conquered a great expanse of earth; for those elephant battles too, venerable sir, there is no scope, there is no domain when ageing and death are rolling over. Those too, venerable sir, for kings of the warrior caste who have been anointed on the head, etc. dwelling, there are horse battles, etc. there are chariot battles, etc. there are infantry battles; for those infantry battles too, venerable sir, there is no scope, there is no domain when ageing and death are rolling over. There are indeed, venerable sir, in this royal family, counsellors and chief ministers who are able to divide approaching enemies by stratagems. For those battles of stratagems too, venerable sir, there is no scope, there is no domain when ageing and death are rolling over. There is indeed, venerable sir, in this royal family, abundant gold and silver, both stored in the ground and in the sky, by which we are able to entice approaching enemies with wealth. For those battles of wealth too, venerable sir, there is no scope, there is no domain when ageing and death are rolling over. When ageing and death are rolling over me, venerable sir, what should be done other than righteous conduct, peaceful conduct, doing what is wholesome, doing what is meritorious?"
"So it is, great king, so it is, great king! When ageing and death are overpowering, what is to be done other than righteous conduct, righteous living, wholesome action, and meritorious action?" This the Blessed One said, etc. the Teacher -
Were to roll in from all sides, crushing the four directions.
Warriors, brahmins, merchants, workers, outcasts, and refuse-collectors;
They spare nothing, they crush everything.
Nor is it possible to conquer by battle of spells or by wealth.
The wise one should establish faith in the Buddha, the Teaching, and the Community.
They praise him right here, and after death he rejoices in heaven."
The third chapter.
Its summary:
This Kosala pentad was taught by the supreme Buddha.
The Connected Discourses on Kosala is complete.
4.
Connected Discourses with Māra
1.
The First Chapter
1.
The Discourse on Ascetic Practice
137. Thus have I heard - On one occasion the Blessed One was dwelling at Uruvelā on the bank of the river Nerañjarā at the root of the goatherd's banyan tree, newly fully enlightened. Then, when the Blessed One had gone to a private place and was in seclusion, this reflection arose in his mind: "Indeed I am released from that performance of austerities. Good! Indeed I am released from that unbeneficial performance of austerities. Good! Indeed I am released and have attained enlightenment."
Then Māra the Evil One, having known with his mind the reflection in the mind of the Blessed One, approached the Blessed One; having approached, he addressed the Blessed One in verse -
Being impure you think yourself pure, you have failed from the path of purification."
Then the Blessed One, having understood "this is Māra the Evil One", addressed Māra the Evil One in verses -
All is not bringing benefit, like an oar on dry land.
I have attained the supreme purity, you are defeated, O Death."
Then Māra the Evil One, thinking "the Blessed One knows me, the Fortunate One knows me", afflicted and unhappy, disappeared right there.
2.
The Discourse on the Appearance of the Elephant King
138. Thus have I heard - On one occasion the Blessed One was dwelling at Uruvelā on the bank of the river Nerañjarā at the root of the goatherd's banyan tree, newly fully enlightened. Now at that time the Blessed One was seated in the open air in the darkness of the night, and the rain god was sprinkling drop by drop. Then Māra the Evil One, wishing to arouse fear, trepidation, and terror in the Blessed One, having created a great elephant-king appearance, approached the Blessed One. Just as a great black stone, so was its head. Just as pure silver, so were its tusks. Just as a great plough-beam, so was its trunk. Then the Blessed One, having understood "this is Māra the Evil One", addressed Māra the Evil One in verse –
Enough for you with that, Evil One, you are defeated, O Death."
Then Māra the Evil One, thinking "the Blessed One knows me, the Fortunate One knows me", afflicted and unhappy, disappeared right there.
3.
The Discourse to Subha
139. Thus have I heard - On one occasion the Blessed One was dwelling at Uruvelā on the bank of the river Nerañjarā at the root of the goatherd's banyan tree, newly fully enlightened. Now at that time the Blessed One was seated in the open air in the darkness of the night, and the rain god was sprinkling drop by drop. Then Māra the Evil One, wishing to arouse fear, trepidation, and terror in the Blessed One, approached the Blessed One; having approached, he displayed various radiant colours not far from the Blessed One, both beautiful and ugly. Then the Blessed One, having understood "this is Māra the Evil One", addressed Māra the Evil One in verses -
Enough for you with that, Evil One, you are defeated, O Death.
They are not subject to Māra's control, they are not Māra's captive followers."
Then Māra etc. disappeared right there.
4.
The First Discourse on Māra's Snare
140. Thus have I heard - On one occasion the Blessed One was dwelling at Bārāṇasī in the Deer Park at Isipatana. There the Blessed One addressed the monks - "Monks." "Venerable sir," those monks assented to the Blessed One. The Blessed One said this -
"For me, monks, through wise attention, through wise right striving, the unsurpassed liberation has been attained, the unsurpassed liberation has been realized. You too, monks, through wise attention, through wise right striving, attain the unsurpassed liberation, realize the unsurpassed liberation." Then Māra the Evil One approached the Blessed One; having approached, he addressed the Blessed One in verse -
You are bound by Māra's bondage, you will not escape from me, ascetic."
I am freed from Māra's bondage, you are defeated, O Death."
Then Māra the Evil One, etc. disappeared right there.
5.
The Second Discourse on Māra's Snare
141. On one occasion the Blessed One was dwelling at Bārāṇasī in the Deer Park at Isipatana. There the Blessed One addressed the monks - "Monks." "Venerable sir," those monks assented to the Blessed One. The Blessed One said this -
"I am freed, monks, from all snares, those that are divine and those that are human. You too, monks, are freed from all snares, those that are divine and those that are human. Wander, monks, on a journey for the welfare of many people, for the happiness of many people, out of compassion for the world, for the good, welfare, and happiness of gods and humans. Let not two go by one way. Teach, monks, the Teaching, good in the beginning, good in the middle, good in the end, with meaning and with phrasing; reveal the holy life that is complete in its entirety and pure. There are beings with little dust in their eyes; through not hearing the Teaching they are declining. There will be those who understand the Teaching. I too, monks, will approach Uruvelā, the market town of Senāni, for the teaching of the Teaching." Then Māra the Evil One approached the Blessed One; having approached, he addressed the Blessed One in verse -
You are bound by the great bondage, you will not escape from me, ascetic."
I am freed from the great bondage, you are defeated, O Death."
Then Māra the Evil One, etc. disappeared right there.
6.
The Discourse on the Snake
142. Thus have I heard - On one occasion the Blessed One was dwelling at Rājagaha in the Bamboo Grove, the Squirrels' Feeding Ground. Now at that time the Blessed One was seated in the open air in the darkness of the night, and the rain god was sprinkling drop by drop.
Then Māra the Evil One, wishing to arouse fear, trepidation, and terror in the Blessed One, having created a great serpent-king appearance, approached the Blessed One. Just as a great single-tree boat, so was its body. Just as a great brewer's straining basket, so was its hood. Just as a great Kosalan bronze dish, so were its eyes. Just as when the sky is thundering lightning flashes forth, so from its mouth its tongue flashed forth. Just as there is a sound of a blacksmith's bellows being blown, so was the sound of its in-breath and out-breath.
Then the Blessed One, having understood "this is Māra the Evil One", addressed Māra the Evil One in verses -
That sage, self-restrained, is better;
Having relinquished, he should wander there,
For that is fitting for one such as that.
And also many the gadflies and serpents;
Not even a hair would he stir there,
The great sage gone to an empty house.
Though all living beings should tremble;
Even if they should thrust a dart into his chest,
The Buddhas do not seek shelter in clinging."
Then Māra the Evil One, thinking "the Blessed One knows me, the Fortunate One knows me", afflicted and unhappy, disappeared right there.
7.
The Discourse on Sleeping
143. On one occasion the Blessed One was dwelling at Rājagaha in the Bamboo Grove, the Squirrels' Feeding Ground. Then the Blessed One, having walked up and down in the open air for much of the night, towards the break of dawn, having washed his feet, entered the dwelling and lay down in the lion's posture on his right side, overlapping foot upon foot, mindful and fully aware, having attended to the perception of rising. Then Māra the Evil One approached the Blessed One; having approached, he addressed the Blessed One in verse -
Why do you sleep like an unfortunate one?
Thinking 'My house is empty' you sleep,
Why do you sleep when the sun has risen?"
That craving to lead anywhere, does not exist;
The Buddha, with the utter elimination of all clinging,
Sleeps - what is that to you, Māra?"
Then Māra the Evil One, etc. disappeared right there.
8.
The Discourse on Rejoicing
144. Thus have I heard - On one occasion the Blessed One was dwelling at Sāvatthī in Jeta's Grove, Anāthapiṇḍika's park. Then Māra the Evil One approached the Blessed One; having approached, he spoke this verse in the presence of the Blessed One:
Clinging is the rejoicing of a man, for he who is without clinging does not rejoice."
Clinging is the sorrowing of a man, for he who is without clinging does not grieve."
Then Māra the Evil One, thinking "the Blessed One knows me, the Fortunate One knows me", afflicted and unhappy, disappeared right there.
9.
The First Discourse on Life Span
145. Thus have I heard - On one occasion the Blessed One was dwelling at Rājagaha in the Bamboo Grove, the Squirrels' Feeding Ground. There the Blessed One addressed the monks - "Monks." "Venerable sir," those monks assented to the Blessed One. The Blessed One said this -
"Short, monks, is the life span of human beings. The next world must be gone to; wholesome deeds should be done; the holy life should be lived. There is no deathlessness for one who is born. One who, monks, lives long, lives a hundred years or a little more."
Then Māra the Evil One approached the Blessed One; having approached, he addressed the Blessed One in verse -
One should live like one fed on milk, there is no coming of death."
One should live as if one's head were on fire, there is no non-coming of death."
Then Māra etc. disappeared right there.
10.
The Second Discourse on Life Span
146. Thus have I heard - On one occasion the Blessed One was dwelling at Rājagaha in the Bamboo Grove, the Squirrels' Feeding Ground. There the Blessed One, etc. said this -
"Short, monks, is the life span of human beings. The next world must be gone to; wholesome deeds should be done; the holy life should be lived. There is no deathlessness for one who is born. One who, monks, lives long, lives a hundred years or a little more."
Then Māra the Evil One approached the Blessed One; having approached, he addressed the Blessed One in verse -
Life span revolves for mortals, like the rim around the chariot pole."
The life span of mortals is exhausted, like water in small streams."
Then Māra the Evil One, thinking "the Blessed One knows me, the Fortunate One knows me", afflicted and unhappy, disappeared right there.
The first chapter.
Its summary:
Snake, Sleeps, Nandana, with Life Span the other two.
2.
The Second Chapter
1.
The Discourse on the Stone
147. On one occasion the Blessed One was dwelling at Rājagaha on the Vulture's Peak mountain. Now at that time the Blessed One was seated in the open air in the darkness of the night, and the rain god was sprinkling drop by drop. Then Māra the Evil One, wishing to arouse fear, trepidation, and terror in the Blessed One, approached the Blessed One; having approached, he split a great boulder not far from the Blessed One.
Then the Blessed One, having understood "this is Māra the Evil One", addressed Māra the Evil One in verse –
There is indeed no perturbation for the Buddhas who are rightly liberated."
Then Māra the Evil One, thinking "the Blessed One knows me, the Fortunate One knows me", afflicted and unhappy, disappeared right there.
2.
The Discourse on "What is a Lion?"
148. On one occasion the Blessed One was dwelling at Sāvatthī in Jeta's Grove, Anāthapiṇḍika's park. Now at that time the Blessed One was teaching the Teaching surrounded by a great assembly.
Then this occurred to Māra the Evil One: "This ascetic Gotama is teaching the Teaching surrounded by a great assembly. What if I were to approach the ascetic Gotama for the purpose of blinding their vision." Then Māra the Evil One approached the Blessed One; having approached, he addressed the Blessed One in verse -
For there is a rival wrestler for you; do you think yourself victorious?"
Tathāgatas who have attained power, who have crossed over attachment in the world."
Then Māra the Evil One, thinking "the Blessed One knows me, the Fortunate One knows me", afflicted and unhappy, disappeared right there.
3.
The Discourse on the Splinter
149. Thus have I heard - On one occasion the Blessed One was dwelling at Rājagaha in the Deer Park at Maddakucchi. Now at that time the Blessed One's foot had been cut by a splinter. Severe indeed were the feelings that occurred to the Blessed One, bodily feelings that were painful, sharp, severe, bitter, disagreeable, displeasing. These the Blessed One endured, mindful and fully aware, without being distressed. Then the Blessed One, having prepared the double robe folded in four, lay down in the lion's posture on his right side, overlapping foot upon foot, mindful and fully aware. Then Māra the Evil One approached the Blessed One; having approached, he addressed the Blessed One in verse -
Are your purposes not abundant?
Alone in a secluded resting place,
With drowsy face, why do you sleep?"
Having attained the goal, I am free from sorrow;
Alone in a secluded resting place,
I lie down with compassion for all beings.
With heart trembling again and again;
Even they here obtain sleep with the dart,
Therefore I do not sleep, being free from the dart.
Nights and days do not torment me;
I see no deterioration anywhere in the world,
Therefore I sleep with compassion for all beings."
Then Māra the Evil One, thinking "the Blessed One knows me, the Fortunate One knows me", afflicted and unhappy, disappeared right there.
4.
The Discourse on the Suitable
150. On one occasion the Blessed One was dwelling among the Kosalans at Ekasālā, a brahmin village. Now at that time the Blessed One was teaching the Teaching surrounded by a great assembly of householders.
Then this occurred to Māra the Evil One: "This ascetic Gotama is teaching the Teaching surrounded by a great assembly of householders. What if I were to approach the ascetic Gotama for the purpose of blinding their vision." Then Māra the Evil One approached the Blessed One; having approached, he addressed the Blessed One in verse -
Do not get attached while practising thus, in compliance and opposition."
The Tathāgata is free from compliance and opposition."
Then Māra the Evil One, thinking "the Blessed One knows me, the Fortunate One knows me", afflicted and unhappy, disappeared right there.
5.
The Discourse on the Mind
151. Thus have I heard - On one occasion the Blessed One was dwelling at Sāvatthī in Jeta's Grove, Anāthapiṇḍika's park. Then Māra the Evil One approached the Blessed One; having approached, he addressed the Blessed One in verse -
With that I will bind you, you will not escape from me, ascetic."
Here my desire has departed, you are defeated, O Death."
Then Māra the Evil One, thinking "the Blessed One knows me, the Fortunate One knows me", afflicted and unhappy, disappeared right there.
6.
The Discourse on the Bowl
152. At Sāvatthī. Now at that time the Blessed One, with reference to the five aggregates of clinging, was instructing, encouraging, inspiring, and gladdening the monks with a talk on the Teaching. And those monks, having given attention, having reflected, having collected together with the whole mind, listen to the Teaching with ears inclined.
Then this occurred to Māra the Evil One: "This ascetic Gotama, with reference to the five aggregates of clinging, is instructing, encouraging, inspiring, and gladdening the monks with a talk on the Teaching. And those monks, having given attention, having reflected, having collected together with the whole mind, listen to the Teaching with ears inclined. What if I were to approach the ascetic Gotama for the purpose of blinding their vision."
Now at that time several bowls had been placed in the open air. Then Māra the Evil One, having created the appearance of an ox, approached those bowls. Then a certain monk said this to another monk: "Monk, monk, this ox might break the bowls." When this was said, the Blessed One said this to that monk: "That is not an ox, monk. This is Māra the Evil One, come for the purpose of blinding your vision." Then the Blessed One, having understood "this is Māra the Evil One", addressed Māra the Evil One in verse –
'This I am not, this is not mine' - thus one becomes dispassionate therein.
Searching in all states, even Māra's army did not find him."
Then Māra the Evil One, etc. disappeared right there.
7.
The Discourse on the Six Sense Bases of Contact
153. On one occasion the Blessed One was dwelling at Vesālī in the Great Wood in the Pinnacled Hall. Now at that time the Blessed One, with reference to the six sense bases of contact, was instructing, encouraging, inspiring, and gladdening the monks with a talk on the Teaching. And those monks, having given attention, having reflected, having collected together with the whole mind, listen to the Teaching with ears inclined.
Then this occurred to Māra the Evil One: "This ascetic Gotama, with reference to the six sense bases of contact, is instructing, encouraging, inspiring, and gladdening the monks with a talk on the Teaching. And those monks, having given attention, having reflected, having collected together with the whole mind, listen to the Teaching with ears inclined. What if I were to approach the ascetic Gotama for the purpose of blinding their vision." Then Māra the Evil One approached the Blessed One; having approached, not far from the Blessed One, he made a great fearful and terrifying sound, so much so that the earth, methinks, was splitting open. Then a certain monk said this to another monk: "Monk, monk, this earth, methinks, is splitting open." When this was said, the Blessed One said this to that monk: "This is not, monk, the earth splitting open. This is Māra the Evil One, come for the purpose of blinding your vision." Then the Blessed One, having understood "this is Māra the Evil One", addressed Māra the Evil One in verse –
This is the terrible worldly gain, here the world is infatuated.
Having passed beyond the realm of Māra, shines like the sun."
Then Māra the Evil One, etc. disappeared right there.
8.
The Discourse on Almsfood
154. On one occasion the Blessed One was dwelling among the Magadhans at Pañcasālā, a brahmin village. Now at that time at Pañcasālā, the brahmin village, there were gift-givings for the young girls. Then the Blessed One, having dressed in the earlier period of the day, taking his bowl and robe, entered Pañcasālā, the brahmin village, for almsfood. Now at that time the brahmin householders of Pañcasālā had been possessed by Māra the Evil One - "Let not the ascetic Gotama obtain almsfood."
Then the Blessed One entered Pañcasālā, the brahmin village, for almsfood with his bowl as washed, and departed with his bowl as washed. Then Māra the Evil One approached the Blessed One; having approached, he said this to the Blessed One - "Did you, ascetic, obtain almsfood?" "So you, Evil One, acted in such a way that I would not obtain almsfood." "If so, venerable sir, let the Blessed One enter Pañcasālā, the brahmin village, for almsfood a second time. I shall act in such a way that the Blessed One will obtain almsfood."
What do you think, Evil One, does not my evil ripen?
We shall be feeders on rapture, like the radiant gods."
Then Māra the Evil One, thinking "the Blessed One knows me, the Fortunate One knows me", afflicted and unhappy, disappeared right there.
9.
The Discourse on the Farmer
155. At Sāvatthī. Now at that time the Blessed One was instructing, encouraging, inspiring, and gladdening the monks with a talk on the Teaching connected with Nibbāna. And those monks, having given attention, having reflected, having collected together with the whole mind, listen to the Teaching with ears inclined.
Then this occurred to Māra the Evil One: "This ascetic Gotama is instructing, encouraging, inspiring, and gladdening the monks with a talk on the Teaching connected with Nibbāna... etc. What if I were to approach the ascetic Gotama for the purpose of blinding their vision." Then Māra the Evil One, having created the appearance of a farmer, having placed a great plough on his shoulder, having taken a long goad-stick, with dishevelled hair, clothed in hempen cloth, with feet smeared with mud, approached the Blessed One; having approached, he said this to the Blessed One - "Have you, ascetic, seen my oxen?" "But what have you to do with oxen, Evil One?" "Mine alone, ascetic, is the eye, mine are forms, mine is the sense base of eye-contact-consciousness. Where, ascetic, having gone, will you escape from me? Mine alone, ascetic, is the ear, mine are sounds... etc. mine alone, ascetic, is the nose, mine are odours; mine alone, ascetic, is the tongue, mine are flavours; mine alone, ascetic, is the body, mine are tangible objects; mine alone, ascetic, is the mind, mine are mental phenomena, mine is the sense base of mind-contact-consciousness. Where, ascetic, having gone, will you escape from me?"
"Yours alone, Evil One, is the eye, yours are forms, yours is the sense base of eye-contact-consciousness. But where, Evil One, there is no eye, there are no forms, there is no sense base of eye-contact-consciousness, there is no access for you there, Evil One. Yours alone, Evil One, is the ear, yours are sounds, yours is the sense base of ear-contact-consciousness. But where, Evil One, there is no ear, there are no sounds, there is no sense base of ear-contact-consciousness, there is no access for you there, Evil One. Yours alone, Evil One, is the nose, yours are odours, yours is the sense base of nose-contact-consciousness. But where, Evil One, there is no nose, there are no odours, there is no sense base of nose-contact-consciousness, there is no access for you there, Evil One. Yours alone, Evil One, is the tongue, yours are flavours, yours is the sense base of tongue-contact-consciousness... etc. yours alone, Evil One, is the body, yours are tangible objects, yours is the sense base of body-contact-consciousness... etc. yours alone, Evil One, is the mind, yours are mental phenomena, yours is the sense base of mind-contact-consciousness. But where, Evil One, there is no mind, there are no mental phenomena, there is no sense base of mind-contact-consciousness, there is no access for you there, Evil One."
If here your mind is present, you will not escape from me, ascetic."
Thus know, Evil One, you will not even see my path."
Then Māra the Evil One, etc. disappeared right there.
10.
The Discourse on Kingship
156. On one occasion the Blessed One was dwelling among the Kosalans in the Himalayan region in a forest hut. Then, when the Blessed One had gone to a private place and was in seclusion, this reflection arose in his mind: "Is it possible to exercise kingship without killing, without causing to kill, without conquering, without causing to conquer, without sorrowing, without causing to sorrow, righteously?"
Then Māra the Evil One, having known with his mind the reflection in the mind of the Blessed One, approached the Blessed One; having approached, he said this to the Blessed One - "Let the Blessed One exercise kingship, venerable sir, let the Fortunate One exercise kingship without killing, without causing to kill, without conquering, without causing to conquer, without sorrowing, without causing to sorrow, righteously." "But what do you see in me, Evil One, that you speak to me thus - 'Let the Blessed One exercise kingship, venerable sir, let the Fortunate One exercise kingship without killing, without causing to kill, without conquering, without causing to conquer, without sorrowing, without causing to sorrow, righteously'?" "The four bases for spiritual power, venerable sir, have been developed by the Blessed One, cultivated, mastered, made a basis of, practised, accumulated, and thoroughly undertaken. And if he wishes, venerable sir, the Blessed One could resolve that the Himalaya, the king of mountains, be gold, and it would be gold."
Even twice that would not be enough for one, knowing this, one should live righteously.
How could that being incline towards sensual pleasures;
Having understood that clinging is attachment in the world,
A being should train for the removal of that very thing."
Then Māra the Evil One, thinking "the Blessed One knows me, the Fortunate One knows me", afflicted and unhappy, disappeared right there.
The second chapter.
Its summary:
Bowl, sense base, almsfood, farmer, with kingship - these are ten.
3.
The Third Chapter
1.
The Discourse on Several
157. Thus have I heard - On one occasion the Blessed One was dwelling among the Sakyans at Silāvatī. Now at that time several monks were dwelling not far from the Blessed One, diligent, ardent, and resolute. Then Māra the Evil One, having created the appearance of a brahmin, with a great mass of matted hair, wearing a cloak of cheetah hide, old, bent like a rafter, breathing heavily, having taken a fig-wood staff, approached those monks; having approached, he said this to those monks - "The sirs have gone forth while young, youths with black hair, endowed with the blessing of youth, in the first stage of life, ones who have not played in sensual pleasures. Let the sirs enjoy human sensual pleasures. Do not abandon what is visible here and now to run after what is temporal." "We are not, brahmin, abandoning what is visible here and now to run after what is temporal. Rather, brahmin, we are abandoning what is temporal to run after what is visible here and now. For sensual pleasures, brahmin, have been declared by the Blessed One as temporal, having much suffering, much anguish, the danger here is greater. This Teaching is visible here and now, immediately effective, inviting one to come and see, leading onward, to be individually experienced by the wise." When this was said, Māra the Evil One, having shaken his head, having wagged his tongue, having raised three-lined wrinkles on his forehead, leaning on his staff, departed.
Then those monks approached the Blessed One; having approached, they paid respect to the Blessed One and sat down to one side. Seated to one side, those monks said this to the Blessed One - "Here we, venerable sir, were dwelling not far from the Blessed One, diligent, ardent, and resolute. Then, venerable sir, a certain brahmin, with a great mass of matted hair, wearing a cloak of cheetah hide, old, bent like a rafter, breathing heavily, having taken a fig-wood staff, approached us; having approached, he said this to us - 'The sirs have gone forth while young, youths with black hair, endowed with the blessing of youth, in the first stage of life, ones who have not played in sensual pleasures. Let the sirs enjoy human sensual pleasures. Do not abandon what is visible here and now to run after what is temporal.' When this was said, venerable sir, we said this to that brahmin - 'We are not, brahmin, abandoning what is visible here and now to run after what is temporal. Rather, brahmin, we are abandoning what is temporal to run after what is visible here and now. For sensual pleasures, brahmin, have been declared by the Blessed One as temporal, having much suffering, much anguish, the danger here is greater. This Teaching is visible here and now, immediately effective, inviting one to come and see, leading onward, to be individually experienced by the wise.' When this was said, venerable sir, that brahmin, having shaken his head, having wagged his tongue, having raised three-lined wrinkles on his forehead, leaning on his staff, departed."
"That, monks, was no brahmin. This is Māra the Evil One, come for the purpose of blinding your vision." Then the Blessed One, having understood this matter, at that time spoke this verse –
How could that being incline towards sensual pleasures;
Having understood that clinging is attachment in the world,
A being should train for the removal of that very thing."
2.
The Discourse on Samiddhi
158. On one occasion the Blessed One was dwelling among the Sakyans at Silāvatī. Now at that time the Venerable Samiddhi was dwelling not far from the Blessed One, diligent, ardent, and resolute. Then, when the Venerable Samiddhi had gone to a private place and was in seclusion, this reflection arose in his mind: "It is a gain for me indeed, it is well-gained for me indeed, that my Teacher is the Worthy One, the Perfectly Self-awakened One. It is a gain for me indeed, it is well-gained for me indeed, that I have gone forth in such a well-proclaimed Teaching and discipline. It is a gain for me indeed, it is well-gained for me indeed, that my fellows in the holy life are moral, of good character." Then Māra the Evil One, having known with his mind the reflection in the mind of the Venerable Samiddhi, approached the Venerable Samiddhi; having approached, not far from the Venerable Samiddhi, he made a great fearful and terrifying sound, so much so that the earth, methinks, was splitting open.
Then the Venerable Samiddhi approached the Blessed One; having approached, he paid respect to the Blessed One and sat down to one side. Seated to one side, the Venerable Samiddhi said this to the Blessed One: "Here I, venerable sir, was dwelling not far from the Blessed One, diligent, ardent, and resolute. When I, venerable sir, had gone to a private place and was in seclusion, this reflection arose in my mind: 'It is a gain for me indeed, it is well-gained for me indeed, that my Teacher is the Worthy One, the Perfectly Self-awakened One. It is a gain for me indeed, it is well-gained for me indeed, that I have gone forth in such a well-proclaimed Teaching and discipline. It is a gain for me indeed, it is well-gained for me indeed, that my fellows in the holy life are moral, of good character.' Then, venerable sir, not far from me there was a great fearful and terrifying sound, so much so that the earth, methinks, was splitting open."
"This is not, Samiddhi, the earth splitting open. This is Māra the Evil One, come for the purpose of blinding your vision. Go, Samiddhi, dwell right there, diligent, ardent, and resolute." "Yes, venerable sir," the Venerable Samiddhi, having assented to the Blessed One, having risen from his seat, having paid respect to the Blessed One, having circumambulated him keeping him on his right, departed. For the second time the Venerable Samiddhi dwelt right there, diligent, ardent, and resolute. For the second time, when the Venerable Samiddhi had gone to a private place and was in seclusion, etc. For the second time Māra the Evil One, having known with his mind the reflection in the mind of the Venerable Samiddhi, etc. so much so that the earth, methinks, was splitting open. Then the Venerable Samiddhi addressed Māra the Evil One in verse:
Mindfulness and wisdom have been developed in me, and my mind is well concentrated;
Make whatever forms you wish, you will never disturb me."
Then Māra the Evil One, thinking "the monk Samiddhi knows me", afflicted and unhappy, disappeared right there.
3.
The Discourse on Godhika
159. Thus have I heard - On one occasion the Blessed One was dwelling at Rājagaha in the Bamboo Grove, the Squirrels' Feeding Ground. Now at that time the Venerable Godhika was dwelling at the Black Rock on the slope of Isigili. Then the Venerable Godhika, dwelling diligent, ardent, and resolute, attained the temporary liberation of mind. Then the Venerable Godhika fell away from that temporary liberation of mind. For the second time, the Venerable Godhika, dwelling diligent, ardent, and resolute, attained the temporary liberation of mind. For the second time, the Venerable Godhika fell away from that temporary liberation of mind. For the third time, the Venerable Godhika, dwelling diligent, ardent, and resolute, attained the temporary liberation of mind. For the third time, the Venerable Godhika from that etc. fell away. For the fourth time, the Venerable Godhika, diligent etc. attained liberation. For the fourth time, the Venerable Godhika from that etc. fell away. For the fifth time, the Venerable Godhika etc. attained the liberation of mind. For the fifth time, the Venerable etc. fell away from liberation. For the sixth time, the Venerable Godhika, dwelling diligent, ardent, and resolute, attained the temporary liberation of mind. For the sixth time, the Venerable Godhika fell away from that temporary liberation of mind. For the seventh time, the Venerable Godhika, dwelling diligent, ardent, and resolute, attained the temporary liberation of mind.
Then this occurred to the Venerable Godhika - "Up to six times I have fallen away from the temporary liberation of mind. What if I were to bring the knife?" Then Māra the Evil One, having known with his mind the reflection in the mind of the Venerable Godhika, approached the Blessed One; having approached, he addressed the Blessed One in verses -
Gone beyond all enmity and fear, I pay homage at your feet, O One with Vision.
He wishes, he intends; hold him back, O radiant one.
A trainee who has not attained his goal, die while renowned among people?"
Now at that time the Venerable Godhika had brought the knife. Then the Blessed One, having understood "this is Māra the Evil One", addressed Māra the Evil One in verse –
Having uprooted craving with its root, Godhika has attained final Nibbāna."
Then the Blessed One addressed the monks: "Come, monks, let us approach the Black Rock on the slope of Isigili where the son of good family Godhika has brought the knife." "Yes, venerable sir," those monks assented to the Blessed One.
Then the Blessed One together with several monks approached the Black Rock on the slope of Isigili. The Blessed One saw the Venerable Godhika from afar lying on a small bed with his body turned over. Now at that time an obscuration, a darkness, was going to the eastern direction, going to the western direction, going to the northern direction, going to the southern direction, going above, going below, going to the intermediate directions.
Then the Blessed One addressed the monks: "Do you see, monks, that obscuration, that darkness, going to the eastern direction, going to the western direction, going to the northern direction, going to the southern direction, going above, going below, going to the intermediate directions?" "Yes, venerable sir." "This, monks, is Māra the Evil One searching for the consciousness of the son of good family Godhika: 'Where is the consciousness of the son of good family Godhika established?' But, monks, with consciousness unestablished, the son of good family Godhika has attained final Nibbāna." Then Māra the Evil One, having taken a yellow beluva-wood lute, approached the Blessed One; having approached, he addressed the Blessed One in verse -
Searching, do not find him; where has that Godhika gone?"
Practising day and night, not wishing for life.
Having uprooted craving with its root, Godhika has attained final Nibbāna."
Then that unhappy demon disappeared right there."
4.
The Discourse on Following for Seven Years
160. Thus have I heard - On one occasion the Blessed One was dwelling at Uruvelā on the bank of the river Nerañjarā at the goatherd's banyan tree. Now at that time Māra the Evil One had been following the Blessed One for seven years, watching for a chance, not obtaining a chance. Then Māra the Evil One approached the Blessed One; having approached, he addressed the Blessed One in verse -
Having lost wealth or desiring it?
Did you commit some offence in the village,
Why do you not make friendship with people;
Friendship is not achieved by you with anyone?"
Without offence I meditate, not grieving;
Having cut off all craving for existence,
Without mental corruptions I meditate, friend of the heedless."
If here your mind is present, you will not escape from me, ascetic."
Thus know, Evil One, you will not even see my path."
Go away, go alone, why do you instruct others?"
When asked by them I declare what is truth, that is without clinging."
"Just as, venerable sir, not far from a village or a town there might be a pond. There might be a crab. Then, venerable sir, several boys or girls, having gone out from that village or town, might approach that pond; having approached, having pulled that crab out of the water, they might set it on dry ground. Whatever claw, venerable sir, that crab might extend, that very claw those boys or girls would cut, break, and smash with a stick or a potsherd. Thus indeed, venerable sir, that crab, with all its claws cut, broken, and smashed, would be incapable of descending into that pond. Just so, venerable sir, whatever wrigglings, contortions, and struggles, all those have been cut, broken, and smashed by the Blessed One. I am now incapable, venerable sir, of approaching the Blessed One again, that is to say, watching for a chance." Then Māra the Evil One spoke these verses of dejection in the presence of the Blessed One -
'Perhaps here we may find something soft, perhaps there may be some gratification.'
Like a crow having struck against a rock, let us depart disheartened from Gotama."
5.
The Discourse on Māra's Daughters
161. Then Māra the Evil One, having spoken these verses of dejection in the presence of the Blessed One, having departed from that place, sat down cross-legged on the ground not far from the Blessed One, silent, downcast, with drooping shoulders, face cast down, brooding, bewildered, scratching the ground with a stick. Then Craving and Discontent and Lust, the daughters of Māra, approached Māra the Evil One; having approached, they addressed Māra the Evil One in verse -
We will bind him with the snare of lust, like a forest elephant;
Having bound him we will bring him, he will be under your control."
He has passed beyond the realm of Māra, therefore I grieve exceedingly."
Then Craving and Discontent and Lust, the daughters of Māra, approached the Blessed One; having approached, they said this to the Blessed One - "We will serve at your feet, ascetic." Then the Blessed One paid no attention, as one liberated in the unsurpassed extinction of clinging.
Then Craving and Discontent and Lust, the daughters of Māra, having withdrawn to one side, considered thus - "Various indeed are the intentions of men. What if we were each to create a hundred forms of young maidens." Then Craving and Discontent and Lust, the daughters of Māra, having each created a hundred forms of young maidens, approached the Blessed One; having approached, they said this to the Blessed One - "We will serve at your feet, ascetic." That too the Blessed One paid no attention to, as one liberated in the unsurpassed extinction of clinging.
Then Craving and Discontent and Lust, the daughters of Māra, having withdrawn to one side, considered thus - "Various indeed are the intentions of men. What if we were each to create a hundred forms of women who have not given birth." Then Craving and Discontent and Lust, the daughters of Māra, having each created a hundred forms of women who have not given birth, approached the Blessed One; having approached, they said this to the Blessed One - "We will serve at your feet, ascetic." That too the Blessed One paid no attention to, as one liberated in the unsurpassed extinction of clinging.
Then Craving and etc. What if we were each to create a hundred forms of women who have given birth once. Then Craving and etc. having created a hundred forms of women who have given birth once, approached the Blessed One; having approached, they said this to the Blessed One - "We will serve at your feet, ascetic." That too the Blessed One paid no attention to, as one liberated in the unsurpassed extinction of clinging.
Then Craving and etc. "What if we were to create one hundred each, a hundred forms of women who have given birth twice." Then Craving and etc. having created a hundred forms of women who have given birth twice, approached the Blessed One, etc. as one liberated in the unsurpassed extinction of clinging. Then Craving and etc. "What if we were to create a hundred forms of middle-aged women." Then Craving and etc. having created a hundred forms of middle-aged women, etc. liberated in the unsurpassed extinction of clinging.
Then Craving and etc. "What if we were to create a hundred forms of mature women." Then Craving and etc. having created a hundred forms of mature women, approached the Blessed One, etc. liberated in the unsurpassed extinction of clinging. Then Craving and Discontent and Lust, the daughters of Māra, having withdrawn to one side, said this – "Truly indeed our father spoke –
He has passed beyond the realm of Māra, therefore I grieve exceedingly."
"For if we were to approach any ascetic or brahmin who is not free from lust with this approach, either his heart would burst, or hot blood would gush from his mouth, or he would reach madness or derangement of the mind. Just as a green reed that is cut dries up, withers away, and wilts; just so would he dry up, wither away, and wilt."
Then Craving and Discontent and Lust, the daughters of Māra, approached the Blessed One; having approached, they stood to one side. Standing to one side, Craving, the daughter of Māra, addressed the Blessed One in verse –
Having lost wealth or desiring it?
Did you commit some offence in the village,
Why do you not make friendship with people;
Friendship is not achieved by you with anyone?"
Having conquered the army of dear and pleasant forms;
Alone, meditating, I awakened to happiness,
Therefore I do not make friendship with people;
Friendship is not achieved by me with anyone."
Then Discontent, Māra's daughter, addressed the Blessed One in verse –
Having crossed the five mental floods, has crossed here the sixth;
Meditating in what way mostly, perceptions of sensuality,
Remain outside, not having obtained him?"
Not generating activities, mindful, without attachment;
Having understood the Teaching, a meditator without applied thought,
He is not agitated, does not yearn, is not slothful.
Having crossed the five mental floods, has crossed here the sixth;
Meditating in this way mostly, perceptions of sensuality,
Remain outside, not having obtained him?"
Then Lust, Māra's daughter, spoke this verse in the presence of the Blessed One –
Surely many with faith will follow;
This one without attachment will indeed lead many people,
Having cut them off, to the far shore from the King of Death."
For those being led by the Teaching, what envy is there for those who understand?"
Then Craving and Discontent and Lust, Māra's daughters, approached Māra the Evil One. Māra the Evil One saw Craving and Discontent and Lust, Māra's daughters, coming from afar. Having seen them, he addressed them in verses –
You dig a rock with fingernails, you chew iron with teeth.
As if knocking your chest against a stump, depart disheartened, Gotamas."
The Teacher dispelled them there, as the wind dispels fallen cotton.
The third chapter.
Its summary:
Daughters, taught by the supreme Buddha, this is the Māra pentad.
The Connected Discourses on Māra is complete.
5.
Connected Discourses with Buddhist Nuns
1.
The Discourse on Āḷavikā
162. Thus have I heard - On one occasion the Blessed One was dwelling at Sāvatthī in Jeta's Grove, Anāthapiṇḍika's park. Then the nun Āḷavikā, having dressed in the earlier period of the day, taking her bowl and robe, entered Sāvatthī for almsfood. Having walked for almsfood in Sāvatthī, after the meal, having returned from her alms round, she approached the Blind Men's Grove, desiring seclusion. Then Māra the Evil One, wishing to arouse fear, trepidation, and terror in the nun Āḷavikā, wishing to make her fall away from seclusion, approached the nun Āḷavikā; having approached, he addressed the nun Āḷavikā in verse -
Enjoy sensual delights, do not be one who regrets afterwards."
Then this occurred to the nun Āḷavikā - "Who indeed is this, a human being or a non-human spirit, speaking a verse?" Then this occurred to the nun Āḷavikā - "This is Māra the Evil One, wishing to arouse fear, trepidation, and terror in me, wishing to make me fall away from seclusion, speaking a verse." Then the nun Āḷavikā, having understood "this is Māra the Evil One", replied to Māra the Evil One in verses -
Friend of the heedless, Evil One, you do not know that state.
What you call sensual delight, that has become discontent for me."
Then Māra the Evil One, thinking "the nun Āḷavikā knows me", afflicted and unhappy, disappeared right there.
2.
The Discourse on Somā
163. At Sāvatthī. Then the nun Somā, having dressed in the earlier period of the day, taking her bowl and robe, entered Sāvatthī for almsfood. Having walked for almsfood in Sāvatthī, after the meal, having returned from her alms round, she approached the Blind Men's Grove for the day residence. Having plunged into the Blind Men's Grove, she sat down for the day residence at the foot of a certain tree. Then Māra the Evil One, wishing to arouse fear, trepidation, and terror in the nun Somā, wishing to make her fall away from concentration, approached the nun Somā; having approached, he addressed the nun Somā in verse –
That cannot be attained by a woman with her two-finger wisdom."
Then this occurred to the nun Somā – "Who indeed is this, a human being or a non-human spirit, speaking a verse?" Then this occurred to the nun Somā – "This is Māra the Evil One, wishing to arouse fear, trepidation, and terror in me, wishing to make me fall away from concentration, speaking a verse." Then the nun Somā, having understood "this is Māra the Evil One", replied to Māra the Evil One in verses –
When knowledge is progressing, rightly seeing the Teaching.
Or 'I am anything at all' – to that one Māra is fit to speak."
Then Māra the Evil One, thinking "the nun Somā knows me", afflicted and unhappy, disappeared right there.
3.
The Discourse on Kisāgotamī
164. At Sāvatthī. Then the nun Kisāgotamī, having dressed in the earlier period of the day, taking her bowl and robe, entered Sāvatthī for almsfood. Having walked for almsfood in Sāvatthī, after the meal, having returned from her alms round, she approached the Blind Men's Grove for the day residence. Having plunged into the Blind Men's Grove, she sat down for the day residence at the foot of a certain tree. Then Māra the Evil One, wishing to arouse fear, trepidation, and terror in the nun Kisāgotamī, wishing to make her fall away from concentration, approached the nun Kisāgotamī; having approached, he addressed the nun Kisāgotamī in verse -
Having gone alone into the midst of the forest, are you searching for a man?"
Then this occurred to the nun Kisāgotamī - "Who indeed is this, a human being or a non-human spirit, speaking a verse?" Then this occurred to the nun Kisāgotamī - "This is Māra the Evil One, wishing to arouse fear, trepidation, and terror in me, wishing to make me fall away from concentration, speaking a verse."
Then the nun Kisāgotamī, having understood "this is Māra the Evil One", replied to Māra the Evil One in verses -
I do not grieve, I do not weep, I do not fear you, friend.
Having conquered the army of Death, I dwell without mental corruptions."
Then Māra the Evil One, thinking "the nun Kisāgotamī knows me", afflicted and unhappy, disappeared right there.
4.
The Discourse on Vijayā
165. At Sāvatthī. Then the nun Vijayā, having dressed in the earlier period of the day, etc. sat down for the day residence at the foot of a certain tree. Then Māra the Evil One, wishing to arouse fear, trepidation, and terror in the nun Vijayā, wishing to make her fall away from concentration, approached the nun Vijayā; having approached, he addressed the nun Vijayā in verse -
Come, lady, let us delight with the five-part music."
Then this occurred to the nun Vijayā - "Who indeed is this, a human being or a non-human spirit, speaking a verse?" Then this occurred to the nun Vijayā - "This is Māra the Evil One, wishing to arouse fear, trepidation, and terror in me, wishing to make me fall away from concentration, speaking a verse." Then the nun Vijayā, having understood "this is Māra the Evil One", replied to Māra the Evil One in verses -
I hand them over to you alone, Māra, I have no need of them.
I am troubled and ashamed, sensual craving has been uprooted.
And the peaceful attainment, everywhere darkness has been destroyed."
Then Māra the Evil One, thinking "the nun Vijayā knows me", afflicted and unhappy, disappeared right there.
5.
The Discourse on Uppalavaṇṇā
166. At Sāvatthī. Then the nun Uppalavaṇṇā, having dressed in the earlier period of the day, etc. stood at the foot of a certain sal tree in full bloom. Then Māra the Evil One, wishing to arouse fear, trepidation, and terror in the nun Uppalavaṇṇā, wishing to make her fall away from concentration, approached the nun Uppalavaṇṇā; having approached, he addressed the nun Uppalavaṇṇā in verse -
You stand alone at the foot of the sal tree;
There is no second one equal to your beauty,
Foolish one, do you not fear the cheats?"
Then this occurred to the nun Uppalavaṇṇā - "Who indeed is this, a human being or a non-human spirit, speaking a verse?" Then this occurred to the nun Uppalavaṇṇā - "This is Māra the Evil One, wishing to arouse fear, trepidation, and terror in me, wishing to make me fall away from concentration, speaking a verse." Then the nun Uppalavaṇṇā, having understood "this is Māra the Evil One", replied to Māra the Evil One in verses -
Such as these, might come here;
I do not stir a hair, I do not tremble,
I do not fear you, Māra, even alone.
Even standing between your eyelashes, you will not see me.
I am freed from all bondage, I do not fear you, friend."
Then Māra the Evil One, thinking "the nun Uppalavaṇṇā knows me", afflicted and unhappy, disappeared right there.
6.
The Discourse on Cālā
167. At Sāvatthī. Then the nun Cālā, having dressed in the earlier period of the day, etc. sat down for the day residence at the foot of a certain tree. Then Māra the Evil One approached the nun Cālā; having approached, he said this to the nun Cālā - "What is it that you, nun, do not approve of?" "Birth indeed, friend, I do not approve of."
Who indeed made you accept this: 'Do not approve of birth, nun'?"
Imprisonment, murder, hardship - therefore one should not approve of birth.
For the abandoning of all suffering, he established me in the truth.
Not knowing cessation, they are ones who come to rebirth."
Then Māra the Evil One, thinking "the nun Cālā knows me", afflicted and unhappy, disappeared right there.
7.
The Discourse on Upacālā
168. At Sāvatthī. Then the nun Upacālā, having dressed in the earlier period of the day, etc. sat down for the day residence at the foot of a certain tree. Then Māra the Evil One approached the nun Upacālā; having approached, he said this to the nun Upacālā - "Where do you, nun, wish to arise?" "I, friend, do not wish to arise anywhere."
The gods who delight in creation, those gods who wield power;
Direct your mind there, you will experience delight."
The gods who delight in creation, those gods who wield power;
They are bound by the bond of sensual pleasure, they come again under Māra's control.
The whole world is blazing, the whole world is trembling.
Where there is no access for Māra, there my mind delights."
Then Māra the Evil One, thinking "the nun Upacālā knows me", afflicted and unhappy, disappeared right there.
8.
The Discourse on Sīsupacālā
169. At Sāvatthī. Then the nun Sīsupacālā, having dressed in the earlier period of the day, etc. sat down for the day residence at the foot of a certain tree. Then Māra the Evil One approached the nun Sīsupacālā; having approached, he said this to the nun Sīsupacālā - "Whose heresy do you, nun, approve of?" "I, friend, do not approve of anyone's heresy."
Yet you do not approve of any heresy, why do you wander about like one in sheer delusion?"
I do not approve of their teaching, they are unskilled in the Teaching.
The all-conquering one, the dispeller of Māra, undefeated in every respect.
Having attained the elimination of all action, liberated in the extinction of clinging;
He is my Teacher, the Blessed One, I approve of his teaching."
Then Māra the Evil One, thinking "the nun Sīsupacālā knows me", afflicted and unhappy, disappeared right there.
9.
The Discourse on Selā
170. At Sāvatthī. Then the nun Selā, having dressed in the earlier period of the day, etc. sat down for the day residence at the foot of a certain tree. Then Māra the Evil One, wishing to arouse fear, trepidation, and terror in the nun Selā, etc. addressed the nun Selā in verse –
Where has the image arisen, where does the image cease?"
Then this occurred to the nun Selā – "Who indeed is this, a human being or a non-human spirit, speaking a verse?" Then this occurred to the nun Selā – "This is Māra the Evil One, wishing to arouse fear, trepidation, and terror in me, wishing to make me fall away from concentration, speaking a verse." Then the nun Selā, having understood "this is Māra the Evil One", replied to Māra the Evil One in verses –
Dependent on a cause it has arisen, from the dissolution of the cause it ceases.
Having come upon both the earth's essence and moisture.
Dependent on a cause they have arisen, from the dissolution of the cause they cease."
Then Māra the Evil One, thinking "the nun Selā knows me", afflicted and unhappy, disappeared right there.
10.
The Discourse on Vajirā
171. At Sāvatthī. Then the nun Vajirā, having dressed in the earlier period of the day, taking her bowl and robe, entered Sāvatthī for almsfood. Having walked for almsfood in Sāvatthī, after the meal, having returned from her alms round, she approached the Blind Men's Grove for the day residence. Having plunged into the Blind Men's Grove, she sat down for the day residence at the foot of a certain tree. Then Māra the Evil One, wishing to arouse fear, trepidation, and terror in the nun Vajirā, wishing to make her fall away from concentration, approached the nun Vajirā; having approached, he addressed the nun Vajirā in verse -
Where has the being arisen, where does the being cease?"
Then this occurred to the nun Vajirā - "Who indeed is this, a human being or a non-human spirit, speaking a verse?" Then this occurred to the nun Vajirā - "This is Māra the Evil One, wishing to arouse fear, trepidation, and terror in me, wishing to make me fall away from concentration, speaking a verse." Then the nun Vajirā, having understood "this is Māra the Evil One", replied to Māra the Evil One in verses -
This is a mere heap of pure activities, no being is found here.
So when the aggregates exist, there is the convention 'a being'.
Nothing other than suffering comes into being, nothing other than suffering ceases."
Then Māra the Evil One, thinking "the nun Vajirā knows me", afflicted and unhappy, disappeared right there.
The Connected Discourses on Nuns is complete.
Its summary:
Uppalavaṇṇā and Cālā, Upacālā and Sīsupacālā;
Selā and Vajirā - these are ten.
6.
Connected Discourses with Brahmās
1.
The First Chapter
1.
The Discourse on Brahmā's Request
172. Thus have I heard - On one occasion the Blessed One was dwelling at Uruvelā on the bank of the river Nerañjarā at the root of the goatherd's banyan tree, newly fully enlightened. Then, when the Blessed One had gone to a private place and was in seclusion, this reflection arose in his mind: "This Teaching attained by me is deep, difficult to see, difficult to understand, peaceful, sublime, unattainable by mere reasoning, subtle, to be experienced by the wise. But this generation delights in attachment, rejoices in attachment, is pleased with attachment. For a generation delighting in attachment, rejoicing in attachment, pleased with attachment, this state is difficult to see, that is to say, specific conditionality, dependent origination. This state too is difficult to see, that is to say, the stilling of all activities, the relinquishment of all clinging, the elimination of craving, dispassion, cessation, Nibbāna. And if I were to teach the Teaching, and others would not understand me; that would be weariness for me, that would be harming for me." So much so that these simple verses, never heard before, came to the mind of the Blessed One -
This Teaching is not easily understood by those overcome by lust and hate.
Those infatuated with lust will not see it, enveloped by a mass of darkness."
Thus as the Blessed One reflected, his mind inclined to living at ease, not to teaching the Teaching.
Then to Brahmā Sahampati, having known with his mind the reflection in the mind of the Blessed One, this occurred - "Alas, the world is perishing, alas, the world is being destroyed, for the mind of the Tathāgata, the Worthy One, the Perfectly Self-awakened One, inclines to living at ease, not to teaching the Teaching." Then Brahmā Sahampati - just as a strong man might extend his bent arm or bend his extended arm, even so - having vanished from the Brahma world, appeared before the Blessed One. Then Brahmā Sahampati, having arranged his upper robe on one shoulder, having placed his right knee on the ground, having extended joined palms in salutation towards the Blessed One, said this to the Blessed One - "Let the Blessed One teach the Teaching, venerable sir, let the Fortunate One teach the Teaching. There are beings with little dust in their eyes; through not hearing the Teaching they are declining. There will be those who understand the Teaching." This Brahmā Sahampati said, having said this, he further said this -
An impure teaching devised by those with stains;
Open this door to the Deathless,
Let them hear the Teaching awakened to by the Stainless One.
Might see the populace all around;
So too, O wise one, having ascended the palace made of the Teaching,
O all-seeing one;
Yourself free from sorrow, look upon the populace sunk in sorrow,
Overcome by birth and ageing.
Caravan leader, free from debt, wander in the world;
Let the Blessed One teach the Teaching,
There will be those who understand.'
Then the Blessed One, having understood Brahmā's request and dependent on compassion for beings, surveyed the world with the Buddha-eye. The Blessed One, surveying the world with the Buddha-eye, saw beings with little dust in their eyes and with much dust in their eyes, with sharp faculties and with soft faculties, of good disposition and of poor disposition, easy to instruct and difficult to instruct, some dwelling seeing the danger in the world beyond and in fault, some not dwelling seeing the danger in the world beyond and in fault. Just as in a pond of water lilies, or a pond of lotuses, or a pond of white lotuses, some water lilies, or lotuses, or white lotuses are born in the water, grow in the water, do not rise above the water, and are nourished while submerged within; some water lilies, or lotuses, or white lotuses are born in the water, grow in the water, and stand level with the water; some water lilies, or lotuses, or white lotuses are born in the water, grow in the water, and having risen above the water, stand untainted by the water; just so the Blessed One, surveying the world with the Buddha-eye, saw beings with little dust in their eyes and with much dust in their eyes, with sharp faculties and with soft faculties, of good disposition and of poor disposition, easy to instruct and difficult to instruct, some dwelling seeing the danger in the world beyond and in fault, some not dwelling seeing the danger in the world beyond and in fault. Having seen, he replied to Brahmā Sahampati in verse:
Let those who have ears release their faith;
Perceiving harm, I did not speak the well-practised,
Sublime Teaching among humans, O Brahmā.'
Then Brahmā Sahampati, thinking 'I have created the opportunity for the Blessed One to teach the Teaching,' paid respect to the Blessed One, circumambulated him keeping him on his right, and disappeared right there.
2.
The Discourse on Respect
173. Thus have I heard - On one occasion the Blessed One was dwelling at Uruvelā on the bank of the river Nerañjarā at the root of the goatherd's banyan tree, newly fully enlightened. Then, when the Blessed One had gone to a private place and was in seclusion, this reflection arose in his mind: "It is painful indeed to dwell disrespectful, not deferential. What ascetic or brahmin might I, having honoured and respected, dwell in dependence on?"
Then this occurred to the Blessed One: "For the fulfilment of an unfulfilled aggregate of morality, I might dwell in dependence on another ascetic or brahmin, having honoured and respected him. But I do not see in the world with its gods, with its Māras, with its Brahmās, among the generation with its ascetics and brahmins, with its gods and humans, another ascetic or brahmin more accomplished in morality than myself, whom I might dwell in dependence on, having honoured and respected.
"For the fulfilment of an unfulfilled aggregate of concentration, I might dwell in dependence on another ascetic or brahmin, having honoured and respected him. But I do not see in the world with its gods, etc. another ascetic or brahmin more accomplished in concentration than myself, whom I might dwell in dependence on, having honoured and respected.
"For the fulfilment of an unfulfilled aggregate of wisdom, I might dwell in dependence on another ascetic or brahmin, having honoured and respected him. But I do not see in the world with its gods, etc. another ascetic or brahmin more accomplished in wisdom than myself, whom I might dwell in dependence on, having honoured and respected.
"For the fulfilment of an unfulfilled aggregate of liberation, I might dwell in dependence on another ascetic or brahmin, having honoured and respected him. But I do not see in the world with its gods, etc. another ascetic or brahmin more accomplished in liberation than myself, whom I might dwell in dependence on, having honoured and respected.
"For the fulfilment of an unfulfilled aggregate of knowledge and vision of liberation, I might dwell in dependence on another ascetic or brahmin, having honoured and respected him. But I do not see in the world with its gods, with its Māras, with its Brahmās, among the generation with its ascetics and brahmins, with its gods and humans, another ascetic or brahmin more accomplished in knowledge and vision of liberation than myself, whom I might dwell in dependence on, having honoured and respected. What if I were to dwell in dependence on this very Teaching to which I have fully awakened, having honoured and respected it?"
Then Brahmā Sahampati, having known with his mind the reflection in the mind of the Blessed One - just as a strong man might extend his bent arm or bend his extended arm, even so - having vanished from the Brahma world, appeared before the Blessed One. Then Brahmā Sahampati, having arranged his upper robe on one shoulder, having extended joined palms in salutation towards the Blessed One, said this to the Blessed One - "So it is, Blessed One, so it is, Fortunate One! Those too, venerable sir, who were Worthy Ones, Perfectly Self-awakened Ones in the past period of time, those Blessed Ones too dwelt in dependence on the Teaching itself, having honoured and respected it; those too, venerable sir, who will be Worthy Ones, Perfectly Self-awakened Ones in the future period of time, those Blessed Ones too will dwell in dependence on the Teaching itself, having honoured and respected it. May the Blessed One too, venerable sir, at present a Worthy One, a Perfectly Self-awakened One, dwell in dependence on the Teaching itself, having honoured and respected it." This Brahmā Sahampati said, having said this, he further said this -
And he who is now the Fully Enlightened One, the destroyer of sorrow for many.
So too they will dwell, this is the nature of Buddhas.
The Good Teaching should be revered, remembering the Buddhas' teaching."
3.
The Discourse on Brahmadeva
174. Thus have I heard - On one occasion the Blessed One was dwelling at Sāvatthī in Jeta's Grove, Anāthapiṇḍika's park. Now at that time a son of a certain brahmin woman named Brahmadeva had gone forth from home into homelessness in the presence of the Blessed One.
Then the Venerable Brahmadeva, dwelling alone, withdrawn, diligent, ardent, and resolute, before long - that unsurpassed final goal of the holy life, for the sake of which sons of good family rightly go forth from home into homelessness, in this very life, having realised by direct knowledge himself, having attained, he dwelt. He directly knew: "Birth is eliminated, the holy life has been lived, what was to be done has been done, there is no more of this state of being." And the Venerable Brahmadeva became one of the Worthy Ones.
Then the Venerable Brahmadeva, having dressed in the earlier period of the day, taking his bowl and robe, entered Sāvatthī for almsfood. Walking for almsfood successively in Sāvatthī, he approached his own mother's dwelling. Now at that time the Venerable Brahmadeva's mother, a brahmin woman, was constantly making an oblation to Brahmā. Then this occurred to Brahmā Sahampati - "This mother of the Venerable Brahmadeva, a brahmin woman, is constantly making an oblation to Brahmā. What if I were to approach her and stir her to a sense of urgency." Then Brahmā Sahampati - just as a strong man might extend his bent arm or bend his extended arm, even so - having vanished from the Brahma world, appeared at the dwelling of the Venerable Brahmadeva's mother. Then Brahmā Sahampati, standing in the sky, addressed the Venerable Brahmadeva's mother, the brahmin woman, in verse -
To whom you constantly make an oblation;
Such is not the food of Brahmā, brahmin woman,
Why do you mutter, not knowing the path to Brahmā?
Without clinging, having attained beyond the gods;
A monk who owns nothing, not supporting another,
He who has entered your house for almsfood.
Worthy of gifts from humans and gods;
Having expelled evil deeds, untainted,
He wanders seeking food, become cooled.
Peaceful, smokeless, free from trouble, desireless;
Having laid down the rod towards the trembling and the stable,
Let him consume your oblation, the best almsfood.
Like a tamed elephant, he walks without longing;
A monk of good morality, with well-liberated mind,
Let him consume your oblation, the best almsfood.
Establish your offering in one worthy of offerings;
Make merit that brings future happiness,
Having seen the sage, brahmin woman, a crosser of the mental floods."
She established her offering in one worthy of offerings;
She made merit that brings future happiness,
Having seen the sage, the brahmin woman, a crosser of the mental floods."
4.
The Discourse on Baka Brahmā
175. Thus have I heard - On one occasion the Blessed One was dwelling at Sāvatthī in Jeta's Grove, Anāthapiṇḍika's park. Now at that time such an evil wrong view had arisen in Baka the Brahmā: "This is permanent, this is stable, this is eternal, this is whole, this is not subject to pass away, for here there is no being born, no ageing, no dying, no passing away, no being reborn, and there is no other escape beyond this."
Then the Blessed One, having known with his mind the reflection in the mind of Baka the Brahmā - just as a strong man might extend his bent arm or bend his extended arm, even so - having vanished from Jeta's Grove, appeared in that Brahma world. Baka the Brahmā saw the Blessed One coming from afar. Having seen the Blessed One, he said this - "Come, sir, welcome to you, sir! It has been a long time, sir! You have made this occasion, that is to say, for coming here. For this, sir, is permanent, this is stable, this is eternal, this is whole, this is not subject to pass away, for here there is no being born, no ageing, no dying, no passing away, no being reborn. And there is no other escape beyond this."
When this was said, the Blessed One said this to Baka the Brahmā - 'Gone to ignorance indeed, friend, is Baka the Brahmā; gone to ignorance indeed, friend, is Baka the Brahmā. Inasmuch as he will say of what is actually impermanent that it is permanent, he will say of what is actually unstable that it is stable, he will say of what is actually non-eternal that it is eternal, he will say of what is actually not whole that it is whole, he will say of what is actually subject to pass away that it is not subject to pass away. And where there is being born, ageing, dying, passing away, and being reborn, of that he will say thus - 'For here there is no being born, no ageing, no dying, no passing away, no being reborn.' And when there is another escape beyond, he will say 'there is no other escape beyond.'"
wielding power, having gone beyond birth and ageing;
this is the final rebirth in the Brahma world for one who has attained the highest knowledge,
many people aspire to us."
which you, Baka, think is a long life span;
a hundred thousand nirabbudas,
I understand your life span, O Brahmā."
Having gone beyond birth, ageing and sorrow;
What is my former practice of asceticism and morality,
Tell me that, which I may understand."
Thirsty, overcome by the heat;
That is your former practice of asceticism and morality,
I recollect as one awakened from sleep.
The captives being led away;
That is your former practice of asceticism and morality,
I recollect as one awakened from sleep.
By a fierce serpent desiring human beings;
You released it by force, overpowering;
That is your former practice of asceticism and morality,
I recollect as one awakened from sleep.
Who thought you one of full understanding, an observer of vows;
That is your former practice of asceticism and morality,
I recollect as one awakened from sleep."
You know others too, for thus you are a Buddha;
For thus this blazing power of yours,
Stands illuminating the brahma world."
5.
The Discourse on a Certain Brahmā
176. At Sāvatthī. Now at that time such an evil wrong view had arisen in a certain Brahmā: "There is not that ascetic or brahmin who could come here." Then the Blessed One, having known with his mind the reflection in the mind of that Brahmā - just as a strong man might etc. appeared in that Brahma world. Then the Blessed One sat cross-legged in the sky above that Brahmā, having attained the heat element.
Then this occurred to the Venerable Mahāmoggallāna: "Where now is the Blessed One dwelling at present?" The Venerable Mahāmoggallāna saw with the divine eye, which is pure and surpasses the human, the Blessed One seated cross-legged in the sky above that Brahmā, having attained the heat element. Having seen him - just as a strong man might extend his bent arm or bend his extended arm, even so - having vanished from Jeta's Grove, appeared in that Brahma world. Then the Venerable Mahāmoggallāna, in dependence on the eastern direction, sat cross-legged in the sky above that Brahmā, having attained the heat element, lower than the Blessed One.
Then this occurred to the Venerable Mahākassapa: "Where now is the Blessed One dwelling at present?" The Venerable Mahākassapa saw the Blessed One with the divine eye, etc. having seen him - just as a strong man might etc. even so - having vanished from Jeta's Grove, appeared in that Brahma world. Then the Venerable Mahākassapa, in dependence on the southern direction, sat cross-legged in the sky above that Brahmā, having attained the heat element, lower than the Blessed One.
Then this occurred to the Venerable Mahākappina: "Where now is the Blessed One dwelling at present?" The Venerable Mahākappina saw the Blessed One with the divine eye, etc. having attained the heat element. Having seen him - just as a strong man might etc. even so - having vanished from Jeta's Grove, appeared in that Brahma world. Then the Venerable Mahākappina, in dependence on the western direction, sat cross-legged in the sky above that Brahmā, having attained the heat element, lower than the Blessed One.
Then this occurred to the Venerable Anuruddha: "Where now is the Blessed One dwelling at present?" The Venerable Anuruddha saw, etc. having attained the heat element. Having seen him - just as a strong man might etc. appeared in that Brahma world. Then the Venerable Anuruddha, leaning towards the northern direction, sat cross-legged in the sky above that Brahmā, having attained the heat element, lower than the Blessed One.
Then the Venerable Mahāmoggallāna addressed that Brahmā in verse:
Do you see the radiance transcending in the Brahma world?"
I see the radiance transcending in the Brahma world;
How could I today say, 'I am permanent, I am eternal'?"
Then the Blessed One, having stirred that Brahmā - just as a strong man might extend his bent arm or bend his extended arm, even so - having vanished from that Brahma world, he appeared in Jeta's Grove. Then that Brahmā addressed a certain member of Brahmā's assembly: "Come, sir, go to where the Venerable Mahāmoggallāna is; having approached, say this to the Venerable Mahāmoggallāna: 'Are there indeed, dear Moggallāna, other disciples of that Blessed One so powerful, so mighty, just as the venerable Moggallāna, Kassapa, Kappina, and Anuruddha?'" "Yes, sir," that member of Brahmā's assembly, having assented to that Brahmā, approached the Venerable Mahāmoggallāna; having approached, he said this to the Venerable Mahāmoggallāna: "Are there indeed, dear Moggallāna, other disciples of that Blessed One so powerful, so mighty, just as the venerable Moggallāna, Kassapa, Kappina, and Anuruddha?" Then the Venerable Mahāmoggallāna addressed that member of Brahmā's assembly in verse:
Those who have eliminated the mental corruptions, Worthy Ones, many are the disciples of the Buddha."
Then that member of Brahmā's assembly, having delighted in and given thanks for what the Venerable Mahāmoggallāna had said, approached that Brahmā; having approached, he said this to that Brahmā: "The Venerable Mahāmoggallāna, sir, spoke thus:
Those who have eliminated the mental corruptions, Worthy Ones, many are the disciples of the Buddha."
This that member of Brahmā's assembly said. And delighted, that Brahmā rejoiced in what that member of Brahmā's assembly had said.
6.
The Discourse on the Brahmā World
177. At Sāvatthī. Now at that time the Blessed One had gone for his day residence and was in seclusion. Then Subrahmā, an individual Brahmā, and Suddhāvāsa, an individual Brahmā, approached the Blessed One; having approached, they stood each leaning against a door-post. Then Subrahmā, the individual Brahmā, said this to Suddhāvāsa, the individual Brahmā: "It is not the right time yet, sir, to attend upon the Blessed One; the Blessed One has gone for his day residence and is in seclusion. Such and such a Brahma world is prosperous and flourishing, and the Brahmā there dwells in heedless abiding. Come, sir, let us go to that Brahma world; having approached, let us stir up that Brahmā." "Yes, sir," Suddhāvāsa, the individual Brahmā, assented to Subrahmā, the individual Brahmā.
Then Subrahmā, the individual Brahmā, and Suddhāvāsa, the individual Brahmā - just as a strong man might etc. even so - having vanished from before the Blessed One, appeared in that Brahma world. That Brahmā saw those Brahmās coming from afar. Having seen them, he said this to those Brahmās: "Well now, from where are you coming, sirs?" "We have come, sir, from the presence of that Blessed One, the Worthy One, the Perfectly Self-awakened One. Would you go, sir, to attend upon that Blessed One, the Worthy One, the Perfectly Self-awakened One?"
When this was said, that Brahmā, not consenting to that statement, having created a thousand forms of himself, said this to Subrahmā, the individual Brahmā: "Do you see, sir, this supernormal power of mine of such a kind?" "I see indeed, sir, this supernormal power of yours of such a kind." "Being so powerful, being of such great might, to what other ascetic or brahmin should I go to attend upon?"
Then Subrahmā, the individual Brahmā, having created two thousand forms of himself, said this to that Brahmā: "Do you see, sir, this supernormal power of mine of such a kind?" "I see indeed, sir, this supernormal power of yours of such a kind." "Than both you, sir, and me, the Blessed One is of greater supernormal power and of greater might. Would you go, sir, to attend upon that Blessed One, the Worthy One, the Perfectly Self-awakened One?" Then that Brahmā addressed Subrahmā, the individual Brahmā, in verse:
Five hundred tiger-deer and meditators;
This mansion of yours shines, O Brahmā,
Illuminating the northern direction."
Illuminating the northern direction;
Having seen the conflict in materiality, always trembling,
Therefore the wise one does not delight in materiality."
Then Subrahmā the individual Brahmā and Suddhāvāsa the individual Brahmā, having stirred that Brahmā, disappeared right there. And that Brahmā, at a later time, went to the presence of the Blessed One, the Worthy One, the Perfectly Self-awakened One.
7.
The Discourse on Kokālika
178. At Sāvatthī. Now at that time the Blessed One had gone for his day residence and was in seclusion. Then Subrahmā, an individual Brahmā, and Suddhāvāsa, an individual Brahmā, approached the Blessed One; having approached, they stood each leaning against a door-post. Then Subrahmā, the individual Brahmā, concerning the monk Kokālika, spoke this verse in the presence of the Blessed One -
One who measures the immeasurable, that worldling, methinks, is hindered."
8.
The Discourse on Katamodaka Tissa
179. At Sāvatthī. Now at that time the Blessed One had gone for his day residence and was in seclusion. Then Subrahmā, an individual Brahmā, and Suddhāvāsa, an individual Brahmā, approached the Blessed One; having approached, they stood each leaning against a door-post. Then Suddhāvāsa, the individual Brahmā, concerning the monk Katamodakatissaka, spoke this verse in the presence of the Blessed One -
One who measures the immeasurable, that one, methinks, is hindered, without wisdom."
9.
The Discourse on Turū Brahmā
180. At Sāvatthī. Now at that time the monk Kokālika was sick, afflicted, severely ill. Then Turū, an individual Brahmā, when the night was far advanced, with surpassing beauty, having illuminated almost the entire Jeta's Grove, approached the monk Kokālika; having approached, standing in the sky, he said this to the monk Kokālika - "Have confidence, Kokālika, in Sāriputta and Moggallāna. Sāriputta and Moggallāna are well-behaved." "Who are you, friend?" "I am Turū, an individual Brahmā." "Were you not, friend, declared by the Blessed One to be a non-returner? Then why have you come here? See how much you have failed in this."
With which the fool cuts himself, speaking ill-spoken words.
Or blames one who is praiseworthy;
He gathers misfortune with his mouth,
By that misfortune he finds no happiness.
The loss of wealth at dice;
Together with all, together with oneself,
This indeed is a greater misfortune;
He who corrupts his mind towards the Fortunate Ones.
And thirty-six and five abbudas;
He who blames the noble ones goes to hell,
Having directed speech and mind to evil."
10.
The Discourse on Kokālika
181. At Sāvatthī. Then the monk Kokālika approached the Blessed One; having approached, he paid respect to the Blessed One and sat down to one side. Seated to one side, the monk Kokālika said this to the Blessed One - "Sāriputta and Moggallāna have evil desires, venerable sir, they have come under the control of evil desires." When this was said, the Blessed One said this to the monk Kokālika - "Do not say so, Kokālika; do not say so, Kokālika. Have confidence, Kokālika, in Sāriputta and Moggallāna. Sāriputta and Moggallāna are well-behaved." For the second time the monk Kokālika said this to the Blessed One - "Although, venerable sir, the Blessed One is trustworthy and reliable to me; yet Sāriputta and Moggallāna have evil desires, venerable sir, they have come under the control of evil desires." For the second time the Blessed One said this to the monk Kokālika - "Do not say so, Kokālika; do not say so, Kokālika. Have confidence, Kokālika, in Sāriputta and Moggallāna. Sāriputta and Moggallāna are well-behaved." For the third time the monk Kokālika said this to the Blessed One - "Although, etc. they have come under the control of desires." For the third time the Blessed One said this to the monk Kokālika - "Do not say so, etc. Sāriputta and Moggallāna are well-behaved."
Then the monk Kokālika rose from his seat, paid respect to the Blessed One, circumambulated him keeping him on his right, and departed. Not long after the monk Kokālika had departed, his whole body was covered with boils the size of mustard seeds. Having been the size of mustard seeds, they became the size of mung beans; having been the size of mung beans, they became the size of chickpeas; having been the size of chickpeas, they became the size of jujube stones; having been the size of jujube stones, they became the size of jujube fruits; having been the size of jujube fruits, they became the size of myrobalans; having been the size of myrobalans, they became the size of unripe wood-apples; having been the size of unripe wood-apples, they became the size of billa fruits; having been the size of billa fruits, they burst open. Pus and blood oozed out. Then the monk Kokālika died from that very illness. Having died, the monk Kokālika was reborn in the Paduma hell, having harboured ill-will in his mind towards Sāriputta and Moggallāna.
Then Brahmā Sahampati, when the night was far advanced, with surpassing beauty, having illuminated almost the entire Jeta's Grove, approached the Blessed One; having approached, he paid respect to the Blessed One and stood to one side. Standing to one side, Brahmā Sahampati said this to the Blessed One - "Kokālika, venerable sir, the monk is deceased. And having deceased, venerable sir, the monk Kokālika has been reborn in the Paduma hell, having harboured hostility in his mind towards Sāriputta and Moggallāna." This Brahmā Sahampati said, and having said this, having paid respect to the Blessed One, having circumambulated him keeping him on his right, disappeared right there.
Then the Blessed One, after that night had passed, addressed the monks - "This night, monks, Brahmā Sahampati, when the night was far advanced, with surpassing beauty, having illuminated almost the entire Jeta's Grove, approached me; having approached, he paid respect to me and stood to one side. Standing to one side, monks, Brahmā Sahampati said this to me - 'Kokālika, venerable sir, the monk is deceased. And having deceased, venerable sir, the monk Kokālika has been reborn in the Paduma hell, having harboured hostility in his mind towards Sāriputta and Moggallāna.' This, monks, Brahmā Sahampati said, and having said this, having paid respect to me, having circumambulated me keeping me on his right, disappeared right there."
When this was said, a certain monk said this to the Blessed One - "How long, venerable sir, is the life-span in the Paduma hell?" "Long indeed, monk, is the life-span in the Paduma hell. It is not easy to reckon - so many years, or so many hundreds of years, or so many thousands of years, or so many hundreds of thousands of years." "But is it possible, venerable sir, to make a simile?" "It is possible, monk" - the Blessed One said -
"Just as, monk, a Kosalan cartload of sesame seeds measuring twenty khāris. From that a man might remove one sesame seed at the end of every hundred years; more quickly, monk, would that Kosalan cartload of sesame seeds measuring twenty khāris come to utter elimination and exhaustion by this method, but not one Abbuda hell. Just as, monk, twenty Abbuda hells, so is one Nirabbuda hell. Just as, monk, twenty Nirabbuda hells, so is one Ababa hell. Just as, monk, twenty Ababa hells, so is one Aṭaṭa hell. Just as, monk, twenty Aṭaṭa hells, so is one Ahaha hell. Just as, monk, twenty Ahaha hells, so is one Kumuda hell. Just as, monk, twenty Kumuda hells, so is one Sogandhika hell. Just as, monk, twenty Sogandhika hells, so is one Uppala hell. Just as, monk, twenty Uppala hells, so is one Puṇḍarīka hell. Just as, monk, twenty Puṇḍarīka hells, so is one Paduma hell. In the Paduma hell, monk, the monk Kokālika has been reborn, having harboured hostility in his mind towards Sāriputta and Moggallāna." This the Blessed One said, and having said this, the Fortunate One, the Teacher, further said this:
An axe is born in his mouth;
With which the fool cuts himself,
Speaking ill-spoken words.
Or blames one who is praiseworthy;
He gathers misfortune with his mouth,
By that misfortune he finds no happiness.
The loss of wealth at dice;
Together with all, together with oneself,
This indeed is a greater misfortune;
He who corrupts his mind towards the Fortunate Ones.
And thirty-six and five abbudas;
He who blames the noble ones goes to hell,
Having directed speech and mind to evil."
The first chapter.
Its summary:
Baka and Brahmā, and Another View;
Heedlessness, Kokālika, and Tissaka,
Turū and Brahmā, and Another Kokālika.
2.
The Second Chapter
1.
The Discourse on Sanaṅkumāra
182. Thus have I heard - On one occasion the Blessed One was dwelling at Rājagaha on the bank of the Sappinī river. Then Brahmā Sanaṅkumāra, when the night was far advanced, with surpassing beauty, having illuminated almost the entire bank of the Sappinī river, approached the Blessed One; having approached, he paid respect to the Blessed One and stood to one side. Standing to one side, Brahmā Sanaṅkumāra spoke this verse in the presence of the Blessed One:
One accomplished in true knowledge and conduct, he is foremost among gods and humans."
This Brahmā Sanaṅkumāra said. The Teacher was approving. Then Brahmā Sanaṅkumāra, thinking "The Teacher approves of me," having paid respect to the Blessed One and circumambulated him keeping him on his right, disappeared right there.
2.
The Discourse on Devadatta
183. Thus have I heard - On one occasion the Blessed One was dwelling at Rājagaha on the Vulture's Peak mountain, not long after Devadatta had departed. Then Brahmā Sahampati, when the night was far advanced, with surpassing beauty, having illuminated almost the entire Vulture's Peak mountain, approached the Blessed One; having approached, he paid respect to the Blessed One and stood to one side. Standing to one side, Brahmā Sahampati, referring to Devadatta, spoke this verse in the presence of the Blessed One -
Honour kills a contemptible person, as the embryo kills the mule."
3.
The Discourse on Andhakavinda
184. On one occasion the Blessed One was dwelling among the Magadhans at Andhakavinda. Now at that time the Blessed One was seated in the open air in the darkness of the night, and the rain god was sprinkling drop by drop. Then Brahmā Sahampati, when the night was far advanced, with surpassing beauty, having illuminated almost the entire Andhakavinda, approached the Blessed One; having approached, he paid respect to the Blessed One and stood to one side. Standing to one side, Brahmā Sahampati spoke these verses in the presence of the Blessed One –
One should practise for release from the fetters;
If one should not find delight there,
One should dwell in the Community, guarded in oneself, mindful.
With guarded faculties, prudent, mindful;
One should resort to remote lodgings,
Released from fear, liberated in the fearless.
Lightning flashes and the rain god thunders;
In the darkness of the night,
There sat a monk with hairs not standing on end.
In one holy life, a thousand who have abandoned death.
All are stream-enterers, beyond the animal realm.
I am not able to reckon them, out of moral fear of lying."
4.
The Discourse on Aruṇavatī
185. Thus have I heard - On one occasion the Blessed One was dwelling at Sāvatthī, etc. There the Blessed One addressed the monks - "Monks." "Venerable sir," those monks assented to the Blessed One. The Blessed One said this -
"Once upon a time, monks, there was a king named Aruṇavā. Now, monks, King Aruṇavā had a royal city named Aruṇavatī. Now, monks, the Blessed One Sikhī, the Worthy One, the Perfectly Self-awakened One, dwelt in dependence on the royal city of Aruṇavatī. Now, monks, the Blessed One Sikhī, the Worthy One, the Perfectly Self-awakened One, had a pair of disciples named Abhibhū and Sambhava, the foremost, the best pair. Then, monks, the Blessed One Sikhī, the Worthy One, the Perfectly Self-awakened One, addressed the monk Abhibhū - 'Come, brahmin, let us go to a certain Brahma world, until it is time for the meal.' 'Yes, venerable sir,' monks, the monk Abhibhū assented to the Blessed One Sikhī, the Worthy One, the Perfectly Self-awakened One. Then, monks, the Blessed One Sikhī, the Worthy One, the Perfectly Self-awakened One, and the monk Abhibhū - just as a strong man might extend his bent arm or bend his extended arm, even so - having vanished from the royal city of Aruṇavatī, appeared in that Brahma world.
Then, monks, the Blessed One Sikhī, the Worthy One, the Perfectly Self-awakened One, addressed the monk Abhibhū - 'Let a talk on the Teaching occur to you, brahmin, for Brahmā and the assembly of Brahmā and the members of Brahmā's assembly.' 'Yes, venerable sir,' monks, the monk Abhibhū, having assented to the Blessed One Sikhī, the Worthy One, the Perfectly Self-awakened One, instructed, encouraged, inspired, and gladdened Brahmā and the assembly of Brahmā and the members of Brahmā's assembly with a talk on the Teaching. Thereupon, monks, Brahmā and the assembly of Brahmā and the members of Brahmā's assembly grumbled, criticised, and complained - 'Wonderful indeed, friend, marvellous indeed, friend, how indeed could a disciple teach the Teaching when the Teacher is present before him!'
Then, monks, the Blessed One Sikhī, the Worthy One, the Perfectly Self-awakened One, addressed the monk Abhibhū - 'They are grumbling, brahmin, Brahmā and the assembly of Brahmā and the members of Brahmā's assembly - "Wonderful indeed, friend, marvellous indeed, friend, how indeed could a disciple teach the Teaching when the Teacher is present before him!" If so, brahmin, stir them even more exceedingly - Brahmā and the assembly of Brahmā and the members of Brahmā's assembly.' 'Yes, venerable sir,' monks, the monk Abhibhū, having assented to the Blessed One Sikhī, the Worthy One, the Perfectly Self-awakened One, taught the Teaching with a visible body, taught the Teaching with an invisible body, taught the Teaching with the lower half of the body visible and the upper half of the body invisible, taught the Teaching with the upper half of the body visible and the lower half of the body invisible. Thereupon, monks, Brahmā and the assembly of Brahmā and the members of Brahmā's assembly were filled with wonder and amazement - 'Wonderful indeed, friend, marvellous indeed, friend, is the great supernormal power and great majesty of the ascetic!'
Then the monk Abhibhū said this to the Blessed One Sikhī, the Worthy One, the Perfectly Self-awakened One - 'I directly know, venerable sir, having spoken such words in the midst of the community of monks - "I am able, friends, standing in the Brahma world, to inform the thousandfold world system with my voice."' 'This is the time for that, brahmin, this is the time for that; that you, brahmin, standing in the Brahma world, should inform the thousandfold world system with your voice.' 'Yes, venerable sir,' monks, the monk Abhibhū, having assented to the Blessed One Sikhī, the Worthy One, the Perfectly Self-awakened One, standing in the Brahma world, spoke these verses -
Shake off the army of Death, as an elephant a hut made of reeds.
Having abandoned the round of rebirths, will make an end of suffering."
"Then, monks, the Blessed One Sikhī, the Worthy One, the perfectly Self-awakened One, and the monk Abhibhū, having stirred Brahmā and the assembly of Brahmā and the retinue of Brahmā - just as... etc... having vanished from that Brahma world, appeared in the royal city of Aruṇavatī. Then, monks, the Blessed One Sikhī, the Worthy One, the perfectly Self-awakened One, addressed the monks - 'Did you hear, monks, the verses of the monk Abhibhū standing in the Brahma world while speaking?' 'We heard indeed, venerable sir, the verses of the monk Abhibhū standing in the Brahma world while speaking.' 'But in what way did you, monks, hear the verses of the monk Abhibhū standing in the Brahma world while speaking?' Thus indeed we, venerable sir, heard the verses of the monk Abhibhū standing in the Brahma world while speaking -
Shake off the army of Death, as an elephant a hut made of reeds.
Having abandoned the round of rebirths, will make an end of suffering."
'Thus indeed we, venerable sir, heard the verses of the monk Abhibhū standing in the Brahma world while speaking.' 'Good, good, monks; good indeed you, monks! You heard the verses of the monk Abhibhū standing in the Brahma world while speaking.'"
This the Blessed One said. Delighted, those monks rejoiced in what the Blessed One had said.
5.
The Discourse on Final Nibbāna
186. On one occasion the Blessed One was dwelling at Kusinārā in the Upavattana, in the Sāla grove of the Mallas, between the twin Sāla trees, at the time of his final Nibbāna. Then the Blessed One addressed the monks: "Come now, monks, I address you: 'All activities have the nature of fall; strive with diligence.' This was the Tathāgata's final speech."
Then the Blessed One attained the first meditative absorption. Having emerged from the first meditative absorption, he attained the second meditative absorption. Having emerged from the second meditative absorption, he attained the third meditative absorption. Having emerged from the third meditative absorption, he attained the fourth meditative absorption. Having emerged from the fourth meditative absorption, he attained the plane of infinite space. Having emerged from the plane of infinite space, he attained the plane of infinite consciousness. Having emerged from the plane of infinite consciousness, he attained the plane of nothingness. Having emerged from the plane of nothingness, he attained the plane of neither-perception-nor-non-perception. Having emerged from the plane of neither-perception-nor-non-perception, he attained the cessation of perception and feeling.
Having emerged from the cessation of perception and feeling, he attained the plane of neither-perception-nor-non-perception. Having emerged from the plane of neither-perception-nor-non-perception, he attained the plane of nothingness. Having emerged from the plane of nothingness, he attained the plane of infinite consciousness. Having emerged from the plane of infinite consciousness, he attained the plane of infinite space. Having emerged from the plane of infinite space, he attained the fourth meditative absorption. Having emerged from the fourth meditative absorption, he attained the third meditative absorption. Having emerged from the third meditative absorption, he attained the second meditative absorption. Having emerged from the second meditative absorption, he attained the first meditative absorption. Having emerged from the first meditative absorption, he attained the second meditative absorption. Having emerged from the second meditative absorption, he attained the third meditative absorption. Having emerged from the third meditative absorption, he attained the fourth meditative absorption. Having emerged from the fourth meditative absorption, immediately the Blessed One attained final Nibbāna. When the Blessed One attained final Nibbāna, together with the final Nibbāna, Brahmā Sahampati spoke this verse:
Where such a Teacher, without equal in the world,
The Tathāgata who has attained power, the Fully Enlightened One, has attained final Nibbāna."
When the Blessed One attained final Nibbāna, together with the final Nibbāna, Sakka, the lord of the gods, spoke this verse –
Having arisen, they cease; their appeasement is happiness."
When the Blessed One attained final Nibbāna, together with the final Nibbāna, the Venerable Ānanda spoke this verse –
When the Fully Enlightened One, endowed with all excellent qualities, attained final Nibbāna."
When the Blessed One attained final Nibbāna, together with the final Nibbāna, the Venerable Anuruddha spoke these verses –
Without longing, referring to peace, the one with vision has attained final Nibbāna.
Like the extinguishing of a lamp, there was deliverance of the mind."
The second chapter.
Its summary:
And taught with the Final Nibbāna, this is the Brahma pentad.
The Connected Discourses on Brahmā is complete.
7.
Connected Discourses with Brahmins
1.
The Chapter on the Worthy Ones
1.
The Discourse on Dhanañjānī
187. Thus have I heard - On one occasion the Blessed One was dwelling at Rājagaha in the Bamboo Grove, the Squirrels' Feeding Ground. Now at that time a brahmin woman named Dhanañjānī, wife of a certain brahmin of the Bhāradvāja clan, had faith in the Buddha, the Teaching, and the Community. Then the brahmin woman Dhanañjānī, while serving food to the brahmin of the Bhāradvāja clan, having stumbled, uttered an inspired utterance three times -
Homage to that Blessed One, the Worthy One, the Perfectly Self-awakened One;
Homage to that Blessed One, the Worthy One, the Perfectly Self-awakened One."
When this was said, the brahmin of the Bhāradvāja clan said this to the brahmin woman Dhanañjānī - "Just so indeed this outcast woman praises that shaveling ascetic here and there at every opportunity. Now I, outcast, will refute that teacher." "I do not see anyone, brahmin, in the world with its gods, with its Māras, with its Brahmās, among the generation with its ascetics and brahmins, with its gods and humans, who could refute that Blessed One, the Worthy One, the Perfectly Self-awakened One. But you, brahmin, go; having gone you will find out."
Then the brahmin of the Bhāradvāja clan, angry and displeased, approached the Blessed One; having approached, he exchanged friendly greetings with the Blessed One. Having concluded the pleasant and memorable talk, he sat down to one side. Seated to one side, the brahmin of the Bhāradvāja clan addressed the Blessed One in verse -
Of what one thing do you approve the murder, Gotama?"
Of wrath with its poisonous root, with its sweet tip, brahmin,
The noble ones praise the murder, for having cut that off one does not grieve."
When this was said, the brahmin of the Bhāradvāja clan said this to the Blessed One - "Excellent, Master Gotama, excellent, Master Gotama! Just as, Master Gotama, one might set upright what had been overturned, or reveal what had been concealed, or point out the path to one who was lost, or hold up an oil lamp in the darkness - so that those with eyes might see forms; just so, the Teaching has been made clear by Master Gotama in many ways. I, venerable sir, go for refuge to the Blessed One Gotama, to the Teaching, and to the Community of monks. May I receive the going forth in the presence of Master Gotama, may I receive the full ordination."
The brahmin of the Bhāradvāja clan received the going forth in the presence of the Blessed One, he received full ordination. Not long after being fully ordained, the Venerable Bhāradvāja, dwelling alone, withdrawn, diligent, ardent, and resolute, before long - that unsurpassed final goal of the holy life, for the sake of which sons of good family rightly go forth from home into homelessness - the final goal of the holy life, in this very life, having realised by direct knowledge himself, having attained, he dwelt. He directly knew: "Birth is eliminated, the holy life has been lived, what was to be done has been done, there is no more of this state of being." And the Venerable Bhāradvāja became one of the Worthy Ones.
2.
The Discourse on Reviling
188. On one occasion the Blessed One was dwelling at Rājagaha in the Bamboo Grove, the Squirrels' Feeding Ground. The brahmin Akkosaka Bhāradvāja heard - "A brahmin of the Bhāradvāja clan, it seems, has gone forth from home into homelessness in the presence of the ascetic Gotama" - angry and displeased, he approached the Blessed One; having approached, he reviles and abuses the Blessed One with vulgar and harsh speech.
When this was said, the Blessed One said this to the brahmin Akkosaka Bhāradvāja - "What do you think, brahmin, do friends and colleagues, relatives and blood-relations, guests come to you?" "Sometimes, Master Gotama, friends and colleagues, relatives and blood-relations, guests come to me." "What do you think, brahmin, do you offer them solid food or soft food or delicacies?" "Sometimes I offer them, Master Gotama, solid food or soft food or delicacies." "But if, brahmin, they do not accept it, to whom does it belong?" "If they, Master Gotama, do not accept it, it belongs to us only." "Just so, brahmin, that by which you revile us who do not revile, irritate us who do not irritate, quarrel with us who do not quarrel, that we do not accept from you. It belongs to you only, brahmin; it belongs to you only, brahmin."
"Whoever, brahmin, reviles back one who reviles, irritates back one who irritates, quarrels back with one who quarrels, this is called, brahmin, eating together, exchanging. We neither eat together with you nor exchange with you. It belongs to you only, brahmin; it belongs to you only, brahmin." "The assembly including the king knows Master Gotama thus - 'The ascetic Gotama is a Worthy One.' And yet Master Gotama becomes angry."
To one completely liberated through final knowledge, to one at peace, to such a one.
Not becoming angry in return at one who is angry, one wins a battle hard to win.
Knowing the other to be enraged, one who is mindful becomes calm.
People think 'he is a fool' - those who are unskilled in the Teaching."
When this was said, the brahmin Akkosakabhāradvāja said this to the Blessed One - "Excellent, Master Gotama! Etc. I go for refuge to Master Gotama, to the Teaching, and to the Community of monks. May I, venerable sir, receive the going forth in the presence of Master Gotama, may I receive the full ordination."
The brahmin Akkosakabhāradvāja received the going forth in the presence of the Blessed One, he received full ordination. Not long after being fully ordained, the Venerable Akkosakabhāradvāja, dwelling alone, withdrawn, diligent, ardent, and resolute, before long - that unsurpassed final goal of the holy life, for the sake of which sons of good family rightly go forth from home into homelessness - the final goal of the holy life, in this very life, having realised by direct knowledge himself, having attained, he dwelt. He directly knew: "Birth is eliminated, the holy life has been lived, what was to be done has been done, there is no more of this state of being." And the Venerable Bhāradvāja became one of the Worthy Ones.
3.
The Discourse on Asurindaka
189. On one occasion the Blessed One was dwelling at Rājagaha in the Bamboo Grove, the Squirrels' Feeding Ground. The brahmin Asurindaka Bhāradvāja heard - "A brahmin of the Bhāradvāja clan, it seems, has gone forth from home into homelessness in the presence of the ascetic Gotama" - angry and displeased, he approached the Blessed One; having approached, he reviles and abuses the Blessed One with vulgar and harsh speech. When this was said, the Blessed One remained silent. Then the brahmin Asurindaka Bhāradvāja said this to the Blessed One - "You are defeated, ascetic, you are defeated, ascetic!"
But that is victory for him, the forbearance of one who understands.
Not becoming angry in return at one who is angry, one wins a battle hard to win.
Knowing the other to be enraged, one who is mindful becomes calm.
People think 'he is a fool' - those who are unskilled in the Teaching."
When this was said, the brahmin Asurindaka Bhāradvāja said this to the Blessed One - "Excellent, Master Gotama! Etc. he directly knew. And the Venerable Bhāradvāja became one of the Worthy Ones.
4.
The Discourse on Bilaṅgika
190. On one occasion the Blessed One was dwelling at Rājagaha in the Bamboo Grove, the Squirrels' Feeding Ground. The brahmin Bilaṅgika Bhāradvāja heard - "A brahmin of the Bhāradvāja clan, it seems, has gone forth from home into homelessness in the presence of the ascetic Gotama" - angry and displeased, he approached the Blessed One; having approached, he stood to one side in silence. Then the Blessed One, having known with his mind the reflection in the mind of the brahmin Bilaṅgika Bhāradvāja, addressed the brahmin Bilaṅgika Bhāradvāja in verse -
A pure person without blemish;
The evil returns to that very fool,
Like subtle dust thrown against the wind."
When this was said, the brahmin Bilaṅgika Bhāradvāja said this to the Blessed One - "Excellent, Master Gotama! Etc. he directly knew. And the Venerable Bhāradvāja became one of the Worthy Ones.
5.
The Discourse on Ahiṃsaka
191. At Sāvatthī. Then the brahmin Ahiṃsaka Bhāradvāja approached the Blessed One; having approached, he exchanged friendly greetings with the Blessed One. Having concluded the pleasant and memorable talk, he sat down to one side. Seated to one side, the brahmin Ahiṃsaka Bhāradvāja said this to the Blessed One: "I am Harmless, Master Gotama, I am Harmless, Master Gotama."
But one who does not harm by body, by speech, and by mind;
He indeed is harmless, who does not injure another."
When this was said, the brahmin Ahiṃsaka Bhāradvāja said this to the Blessed One: "Excellent, Master Gotama! Etc. he directly knew. And the Venerable Ahiṃsaka Bhāradvāja became one of the Worthy Ones."
6.
The Discourse on Matted Hair
192. At Sāvatthī. Then the brahmin Jaṭā Bhāradvāja approached the Blessed One; having approached, he exchanged friendly greetings with the Blessed One. Having concluded the pleasant and memorable talk, he sat down to one side. Seated to one side, the brahmin Jaṭā Bhāradvāja addressed the Blessed One in verse -
This I ask you, Gotama, who can disentangle this tangle?"
An ardent and prudent monk, he can disentangle this tangle.
Those who have eliminated the mental corruptions, the Worthy Ones, for them the tangle is disentangled.
Impingement and perception of material form, here this tangle is cut off."
When this was said, Jaṭā Bhāradvāja said this to the Blessed One - "Excellent, Master Gotama! Etc. And the Venerable Bhāradvāja became one of the Worthy Ones."
7.
The Discourse on Suddhika
193. At Sāvatthī. Then the brahmin Suddhika Bhāradvāja approached the Blessed One; having approached, he exchanged friendly greetings with the Blessed One. Having concluded the pleasant and memorable talk, he sat down to one side. Seated to one side, the brahmin Suddhika Bhāradvāja addressed the Blessed One in verse in his presence –
One accomplished in true knowledge and conduct, he is purified, not other people of different kinds."
Inwardly full of rubbish, mentally defiled, dependent on scheming.
Putting forth strenuous energy, resolute, always of firm effort;
He attains the supreme purity - thus know, brahmin."
When this was said, the brahmin Suddhika Bhāradvāja said this to the Blessed One – "Excellent, Master Gotama! Etc. And the Venerable Bhāradvāja became one of the Worthy Ones."
8.
The Discourse on Aggika
194. On one occasion the Blessed One was dwelling at Rājagaha in the Bamboo Grove, the Squirrels' Feeding Ground. Now at that time the brahmin Aggikabhāradvāja had milk-rice with ghee prepared - "I will make an offering to the fire, I will attend to the fire-sacrifice."
Then the Blessed One, having dressed in the earlier period of the day, taking his bowl and robe, entered Rājagaha for almsfood. Walking for almsfood successively in Rājagaha, he approached the dwelling of the brahmin Aggikabhāradvāja; having approached, he stood to one side. The brahmin Aggikabhāradvāja saw the Blessed One standing for almsfood. Having seen him, he addressed the Blessed One in verse -
One accomplished in true knowledge and conduct, he should eat this excellent milk-rice."
Inwardly full of rubbish, mentally defiled, surrounded by scheming.
And also has attained the destruction of birth, the sage accomplished through direct knowledge.
One accomplished in true knowledge and conduct, he should eat this excellent milk-rice."
"Let Master Gotama eat. You are a brahmin."
Brahmin, this is not the principle for those who see clearly;
The Buddhas reject what is gained by reciting verses,
Brahmin, when the Teaching exists, this is the way of living.
One who has eliminated the mental corruptions, in whom remorse is stilled;
Attend upon him with food and drink,
For that is the field for one seeking merit."
When this was said, the brahmin Aggikabhāradvāja said this to the Blessed One - "Excellent, Master Gotama! Etc. And the Venerable Aggikabhāradvāja became one of the Worthy Ones."
9.
The Discourse on Sundarika
195. On one occasion the Blessed One was dwelling among the Kosalans on the bank of the river Sundarikā. Now at that time the brahmin Sundarikabhāradvāja was making an offering to the fire on the bank of the river Sundarikā, attending to the fire-sacrifice. Then the brahmin Sundarikabhāradvāja, having made an offering to the fire, having attended to the fire-sacrifice, having risen from his seat, surveyed all around the four directions - "Who indeed might eat this remainder of the oblation?" The brahmin Sundarikabhāradvāja saw the Blessed One seated at the foot of a certain tree, wrapped up to the head. Having seen him, having taken the remainder of the oblation in his left hand, having taken the water-pitcher in his right hand, he approached the Blessed One. Then the Blessed One uncovered his head at the sound of the brahmin Sundarikabhāradvāja's footsteps. Then the brahmin Sundarikabhāradvāja thought "This person is shaven-headed, this person is a shaveling," and wished to turn back from that very place. Then this occurred to the brahmin Sundarikabhāradvāja - "Some brahmins here are also shaven-headed; what if I were to approach him and ask about his birth."
Then the brahmin Sundarikabhāradvāja approached the Blessed One; having approached, he said this to the Blessed One - "What is your birth?"
From wood indeed fire is born;
Even one of low family, a sage with resolution,
Becomes a thoroughbred, restrained by shame.
One who has reached the end of knowledge, who has lived the holy life;
One who has prepared a sacrifice should invite him,
In due time he makes an offering to one worthy of offerings."
That I have seen such a master of knowledge;
For through not seeing those like you,
Other people eat the remainder of the oblation."
"Let Master Gotama eat. You are a brahmin."
Brahmin, this is not the principle for those who see clearly;
The Buddhas reject what is gained by reciting verses,
Brahmin, when the Teaching exists, this is the way of living.
One who has eliminated the mental corruptions, in whom remorse is stilled;
Attend upon him with food and drink,
For that is the field for one seeking merit."
"Then to whom, Master Gotama, should I give this remainder of the oblation?" "I do not see anyone, brahmin, in the world with its gods, with its Māras, with its Brahmās, among the generation with its ascetics and brahmins, with its gods and humans, by whom this remainder of the oblation, when eaten, would be properly digested, except, brahmin, for the Tathāgata or a disciple of the Tathāgata. If so, brahmin, throw that remainder of the oblation where there is little green vegetation, or drop it in water without living creatures."
Then the brahmin Sundarikabhāradvāja dropped that remainder of the oblation in water without living creatures. Then that remainder of the oblation, thrown into the water, hissed, sizzled, emitted smoke, and sent forth steam. Just as a ploughshare heated all day, thrown into water, hisses, sizzles, emits smoke, and sends forth steam; just so that remainder of the oblation, thrown into the water, hissed, sizzled, emitted smoke, and sent forth steam.
Then the brahmin Sundarikabhāradvāja, agitated, with hair standing on end, approached the Blessed One; having approached, he stood to one side. To the brahmin Sundarikabhāradvāja standing to one side, the Blessed One addressed in verses -
Think purity is external, for this is so;
For the skilled do not say purity comes by that,
One who would seek complete purity through what is external.
I kindle the light only internally;
With perpetual fire, perpetually concentrated,
A Worthy One, I live the holy life.
Wrath is smoke, untruth is ashes;
The tongue is the sacrificial ladle, the heart is the place of fire,
The well-tamed self is a person's light.
Undisturbed, praised by the virtuous, by the wise;
Where indeed those who have attained the highest knowledge have bathed,
With bodies unwet, they cross to the far shore.
Dependent on the middle, brahmin, is the attainment of the supreme;
You should pay homage to those who have become upright,
That person I call one who lives by the Teaching."
When this was said, the brahmin Sundarikabhāradvāja said this to the Blessed One - "Excellent, Master Gotama! Etc. And the Venerable Bhāradvāja became one of the Worthy Ones."
10.
The Discourse on Many Daughters
196. On one occasion the Blessed One was dwelling among the Kosalans in a certain jungle thicket. Now at that time fourteen oxen of a certain brahmin of the Bhāradvāja clan had been lost. Then the brahmin of the Bhāradvāja clan, searching for those oxen, approached that jungle thicket; having approached, he saw the Blessed One seated in that jungle thicket, folding his legs crosswise, directing his body upright, having established mindfulness in front of him. Having seen him, he approached the Blessed One; having approached, he spoke these verses in the presence of the Blessed One –
For six days now they have not been seen, therefore this ascetic is happy.
With one leaf and two leaves, therefore this ascetic is happy.
Dancing about with enthusiasm, therefore this ascetic is happy.
Covered with biting insects, therefore this ascetic is happy.
With one son and two sons, therefore this ascetic is happy.
Who awakens the sleeper with her foot, therefore this ascetic is happy.
Pressing him 'Give! Give!', therefore this ascetic is happy."
For six days now they have not been seen, therefore I am happy, brahmin.
With one leaf and two leaves, therefore I am happy, brahmin.
Dancing about with enthusiasm, therefore I am happy, brahmin.
Covered with biting insects, therefore I am happy, brahmin.
with one son, with two sons, therefore I am happy, brahmin.
who awakens my sleep with her foot, therefore I am happy, brahmin.
who press me saying 'Give! Give!', therefore I am happy, brahmin."
When this was said, the brahmin of the Bhāradvāja clan said this to the Blessed One - "Excellent, Master Gotama, excellent, Master Gotama! Just as, Master Gotama, one might set upright what had been overturned, or reveal what had been concealed, or point out the path to one who was lost, or hold up an oil lamp in the darkness - so that those with eyes might see forms; just so, the Teaching has been made clear by Master Gotama in many ways. I go for refuge to Master Gotama, to the Teaching, and to the Community of monks. May I receive the going forth in the presence of Master Gotama, may I receive the full ordination."
The brahmin of the Bhāradvāja clan received the going forth in the presence of the Blessed One, he received full ordination. Not long after being fully ordained, the Venerable Bhāradvāja, dwelling alone, withdrawn, diligent, ardent, and resolute, before long - that unsurpassed goal for the sake of which sons of good family rightly go forth from home into homelessness - the final goal of the holy life, in this very life, having realised by direct knowledge himself, having attained, he dwelt. He directly knew: "Birth is eliminated, the holy life has been lived, what was to be done has been done, there is no more of this state of being." And the Venerable Bhāradvāja became one of the Worthy Ones.
The Arahant Chapter is first.
Its summary:
Ahiṃsaka and Matted Hair, and Purity and Fire-worshipper;
Sundarika and Many Daughters - these are ten.
2.
The Chapter on Lay Followers
1.
The Discourse to Kasibhāradvāja
197. Thus have I heard - On one occasion the Blessed One was dwelling among the Magadhans in the Southern Hills at Ekanāḷā, a brahmin village. Now at that time about five hundred ploughs of the brahmin Kasibhāradvāja were yoked at sowing time. Then the Blessed One, having dressed in the earlier period of the day, taking his bowl and robe, approached the workplace of the brahmin Kasibhāradvāja.
Now at that time the food distribution of the brahmin Kasibhāradvāja was taking place. Then the Blessed One approached where the food distribution was; having approached, he stood to one side. The brahmin Kasibhāradvāja saw the Blessed One standing for almsfood. Having seen him, he said this to the Blessed One - "I, ascetic, plough and sow, and having ploughed and sown, I eat. You too, ascetic, plough and sow, and having ploughed and sown, eat." "I too, brahmin, plough and sow, and having ploughed and sown, I eat." We do not see Master Gotama's yoke or plough or ploughshare or goad or oxen, and yet Master Gotama says thus - "I too, brahmin, plough and sow, and having ploughed and sown, I eat." Then the brahmin Kasibhāradvāja addressed the Blessed One in verse -
Being asked, farmer, tell me, how may we know your ploughing?"
Shame is the pole, mind is the strap, mindfulness is my ploughshare and goad.
I make truth the weeding, meekness is my release.
It goes without turning back, where having gone one does not grieve.
Having ploughed this ploughing, one is freed from all suffering."
"Let Master Gotama eat. Master is a farmer. For Master Gotama ploughs the ploughing that has the Deathless as its fruit."
Brahmin, this is not the principle for those who see clearly;
The Buddhas reject what is gained by reciting verses,
Brahmin, when the Teaching exists, this is the way of living.
One who has eliminated the mental corruptions, in whom remorse is stilled;
Attend upon him with food and drink,
For that is the field for one seeking merit."
When this was said, the brahmin Kasibhāradvāja said this to the Blessed One - "Excellent, Master Gotama! Etc. From this day forth, may he remember me as a lay follower who has gone for refuge for life."
2.
The Discourse to Udaya
198. At Sāvatthī. Then the Blessed One, having dressed in the earlier period of the day, taking his bowl and robe, approached the dwelling of the brahmin Udaya. Then the brahmin Udaya filled the Blessed One's bowl with cooked rice. For the second time the Blessed One, having dressed in the earlier period of the day, taking his bowl and robe, approached the dwelling of the brahmin Udaya, etc. For the third time the brahmin Udaya, having filled the Blessed One's bowl with cooked rice, said this to the Blessed One: "This greedy ascetic Gotama keeps coming again and again."
Again and again farmers plough the field, again and again grain comes to the country.
Again and again donors, having given, again and again go to the heavenly state.
Again and again one is wearied and trembles, again and again the fool enters the womb.
But having obtained the path to non-rebirth, the one of extensive wisdom is not born again and again."
When this was said, the brahmin Udaya said this to the Blessed One: "Excellent, Master Gotama! Etc. May Master Gotama remember me as a lay follower who has gone for refuge from this day forth for life."
3.
The Discourse to Devahita
199. At Sāvatthī. Now at that time the Blessed One was afflicted by wind illness; and the Venerable Upavāṇa was the Blessed One's attendant. Then the Blessed One addressed the Venerable Upavāṇa - "Come now, Upavāṇa, find out about hot water for me." "Yes, venerable sir," the Venerable Upavāṇa, having assented to the Blessed One, having dressed, taking his bowl and robe, approached the dwelling of the brahmin Devahita; having approached, he stood to one side in silence. The brahmin Devahita saw the Venerable Upavāṇa standing to one side in silence. Having seen him, he addressed the Venerable Upavāṇa in verse -
What are you wishing for, what are you seeking, what have you come to ask for?"
If there is hot water, give it for the sage, brahmin.
Esteemed by those worthy of esteem, I wish to bring it for him."
Then the brahmin Devahita, having had a man carry a carrying pole of hot water and a container of molasses, gave them to the Venerable Upavāṇa. Then the Venerable Upavāṇa approached the Blessed One; having approached, having bathed the Blessed One with hot water, having mixed the molasses with hot water, he gave it to the Blessed One. Then the Blessed One's illness subsided.
Then the brahmin Devahita approached the Blessed One; having approached, he exchanged friendly greetings with the Blessed One. Having concluded the pleasant and memorable talk, he sat down to one side. Seated to one side, the brahmin Devahita addressed the Blessed One in verse -
For how indeed for one sacrificing, how does the offering succeed?"
And also has attained the destruction of birth, the sage accomplished through direct knowledge.
For thus indeed for one sacrificing, thus the offering succeeds."
When this was said, the brahmin Devahita said this to the Blessed One – "Excellent, Master Gotama! Etc. May Master Gotama remember me as a lay follower who has gone for refuge from this day forth for life."
4.
The Discourse to Mahāsāla
200. At Sāvatthī. Then a certain wealthy brahmin, rough and wearing rough garments, approached the Blessed One; having approached, he exchanged friendly greetings with the Blessed One. Having concluded the pleasant and memorable talk, he sat down to one side. To that wealthy brahmin seated to one side, the Blessed One said this – "Why are you, brahmin, rough and wearing rough garments?" "Here, Master Gotama, I have four sons. They, having consulted with their wives, are driving me out from the house." "If so, brahmin, having learnt these verses thoroughly, recite them in the assembly hall when a great multitude of people has gathered and when your sons are seated –
They, having consulted with their wives, drive me away as dogs do a pig.
Demons in the guise of sons, they abandon one who has reached old age.
The aged father of fools begs at others' houses.
It wards off even a fierce bull, and also a fierce dog.
By the power of the stick, having stumbled, one stands firm again."
Then that wealthy brahmin, having learnt these verses thoroughly in the presence of the Blessed One, recited them in the assembly hall when a great multitude of people had gathered and when his sons were seated –
They, having consulted with their wives, drive me away as dogs do a pig.
Demons in the guise of sons, they abandon one who has reached old age.
The aged father of fools begs at others' houses.
It wards off even a fierce bull, and also a fierce dog.
By the power of the stick, having stumbled, one stands firm again."
Then the sons led that wealthy brahmin to the house, bathed him, and clothed him individually with a suit of garments. Then that wealthy brahmin, having taken one suit of garments, approached the Blessed One; having approached, he exchanged friendly greetings with the Blessed One. Having concluded the pleasant and memorable talk, he sat down to one side. Seated to one side, the wealthy brahmin said this to the Blessed One: "We brahmins, Master Gotama, seek a teacher's fee for our teacher. May Master Gotama accept my teacher's fee." The Blessed One accepted out of compassion. Then that wealthy brahmin said this to the Blessed One: "Excellent, Master Gotama! Etc. May Master Gotama remember me as a lay follower who has gone for refuge from this day forth for life."
5.
The Discourse to Mānatthaddha
201. At Sāvatthī. Now at that time a brahmin named Mānatthaddha was dwelling at Sāvatthī. He did not pay respect to his mother, did not pay respect to his father, did not pay respect to his teacher, did not pay respect to his elder brother. Now at that time the Blessed One was teaching the Teaching surrounded by a great assembly. Then this occurred to the brahmin Mānatthaddha - "This ascetic Gotama is teaching the Teaching surrounded by a great assembly. What if I were to approach the ascetic Gotama. If the ascetic Gotama addresses me, I too will address him. If the ascetic Gotama does not address me, I too will not address him." Then the brahmin Mānatthaddha approached the Blessed One; having approached, he stood to one side in silence. Then the Blessed One did not address him. Then the brahmin Mānatthaddha - "This ascetic Gotama does not know anything," wished to turn back from that very place. Then the Blessed One, having known with his mind the reflection in the mind of the brahmin Mānatthaddha, addressed the brahmin Mānatthaddha in verse -
Whatever purpose you came for, that indeed one should cultivate."
Then the brahmin Mānatthaddha - "The ascetic Gotama knows my mind," right there having fallen at the Blessed One's feet with his head, he kissed the Blessed One's feet with his mouth and massaged them with his hands, and announced his name - "I am Mānatthaddha, Master Gotama, I am Mānatthaddha, Master Gotama." Then that assembly was filled with wonder and amazement - 'Wonderful indeed, friend, marvellous indeed, friend! For this brahmin Mānatthaddha does not pay respect to his mother, does not pay respect to his father, does not pay respect to his teacher, does not pay respect to his elder brother; and yet he performs such supreme respect towards the ascetic Gotama." Then the Blessed One said this to the brahmin Mānatthaddha - "Enough, brahmin, rise up, sit down on your own seat. Since your mind has confidence in me." Then the brahmin Mānatthaddha, having sat down on his own seat, addressed the Blessed One in verse -
Who should be esteemed by him, who should be well honoured by him?"
Towards the teacher as the fourth,
Towards them one should not show conceit;
Towards them one should be respectful,
They should be esteemed by him;
They should be well honoured by him.
Having abandoned conceit, not obstinate, one should pay homage to them, the unsurpassed."
When this was said, the brahmin Mānatthaddha said this to the Blessed One: "Excellent, Master Gotama! Etc. May Master Gotama remember me as a lay follower who has gone for refuge from this day forth for life."
6.
The Discourse to Paccanīka
202. At Sāvatthī. Now at that time a brahmin named Paccanīkasāta was dwelling at Sāvatthī. Then this occurred to the brahmin Paccanīkasāta - "What if I were to approach the ascetic Gotama. Whatever the ascetic Gotama will say, that very thing I shall oppose." Now at that time the Blessed One was walking up and down in the open air. Then the brahmin Paccanīkasāta approached the Blessed One; having approached, he said this to the Blessed One as he was walking up and down - "Speak, ascetic, a teaching."
By one with a defiled mind, and one full of vehemence.
Having given up resentment, he indeed would know what is well spoken."
When this was said, the brahmin Paccanīkasāta said this to the Blessed One - "Excellent, Master Gotama, excellent, Master Gotama! Etc. May Master Gotama remember me as a lay follower who has gone for refuge from this day forth for life."
7.
The Discourse to Navakammika
203. On one occasion the Blessed One was dwelling among the Kosalans in a certain jungle thicket. Now at that time the brahmin Navakammika Bhāradvāja was having work done in that jungle thicket. The brahmin Navakammika Bhāradvāja saw the Blessed One seated at the foot of a certain sāla tree, folding his legs crosswise, directing his body upright, having established mindfulness in front of him. Having seen him, this occurred to him: "I indeed delight in having work done in this jungle thicket. What is this ascetic Gotama having done that he delights in?" Then the brahmin Navakammika Bhāradvāja approached the Blessed One. Having approached, he addressed the Blessed One in verse:
That alone in the forest, Gotama finds delight?"
My forest of defilements has been cut off at the root, a mere show;
I, in the forest, free from craving, free from the dart,
Alone I delight, having abandoned discontent."
When this was said, the brahmin Navakammika Bhāradvāja said this to the Blessed One: "Excellent, Master Gotama! Etc. May Master Gotama remember me as a lay follower who has gone for refuge from this day forth for life."
8.
The Discourse on the Firewood Gatherer
204. On one occasion the Blessed One was dwelling among the Kosalans in a certain jungle thicket. Now at that time several pupils of a certain brahmin of the Bhāradvāja clan, young men who were firewood gatherers, approached that jungle thicket; having approached, they saw the Blessed One seated in that jungle thicket, folding his legs crosswise, directing his body upright, having established mindfulness in front of him. Having seen him, they approached the brahmin of the Bhāradvāja clan; having approached, they said this to the brahmin of the Bhāradvāja clan - "May you know, sir! In such and such a jungle thicket an ascetic is seated, folding his legs crosswise, directing his body upright, having established mindfulness in front of him." Then the brahmin of the Bhāradvāja clan together with those young men approached that jungle thicket. He saw the Blessed One seated in that jungle thicket, folding his legs crosswise, directing his body upright, having established mindfulness in front of him. Having seen him, he approached the Blessed One; having approached, he addressed the Blessed One in verse -
Having entered an empty wilderness, deserted of people;
With unmoving, steady, lovely body,
How very beautifully indeed you meditate, monk.
Alone in the forest, the sage dwelling in the woods;
This appears wonderful to me,
That alone, with joyful mind, you dwell in the forest.
Longing for the unsurpassed celestial realm;
Why have you, sir, resorted to the deserted wilderness,
Practising austere asceticism here for attaining Brahmā?"
Various, always attached to the many elements;
Cravings arisen from the root of ignorance,
All have been made to end by me, together with their root.
With purified vision regarding all phenomena;
Having attained the unsurpassed, safe highest enlightenment,
I meditate, brahmin, in a secret place, confident."
When this was said, the brahmin of the Bhāradvāja clan said this to the Blessed One - "Excellent, Master Gotama, excellent, Master Gotama! Etc. From this day forth, may he remember me as a lay follower who has gone for refuge for life."
9.
The Discourse on One Who Supports His Mother
205. At Sāvatthī. Then the brahmin who supports his mother approached the Blessed One; having approached, he exchanged friendly greetings with the Blessed One. Having concluded the pleasant and memorable talk, he sat down to one side. Seated to one side, the brahmin who supports his mother said this to the Blessed One - "Indeed, Master Gotama, I seek almsfood righteously, and having sought almsfood righteously, I support my mother and father. Am I, Master Gotama, acting thus, doing what should be done?" "Truly you, brahmin, acting thus, are doing what should be done. Whoever, brahmin, seeks almsfood righteously, and having sought almsfood righteously, supports his mother and father, he generates much merit."
By that service to mother and father, the wise;
They praise him right here, and after death he rejoices in heaven."
When this was said, the brahmin who supports his mother said this to the Blessed One - "Excellent, Master Gotama, excellent, Master Gotama! Etc. May Master Gotama remember me as a lay follower who has gone for refuge from this day forth for life."
10.
The Discourse on the Beggar
206. At Sāvatthī. Then the brahmin beggar approached the Blessed One; having approached, he exchanged friendly greetings with the Blessed One. Having concluded the pleasant and memorable talk, he sat down to one side. Seated to one side, the brahmin beggar said this to the Blessed One: "I too, Master Gotama, am a beggar, and you too are a beggar; here what is the difference between us?"
Having taken up a foul teaching, one is not a monk by that much.
Wanders in the world with understanding, he indeed is called a monk."
When this was said, the brahmin beggar said this to the Blessed One: "Excellent, Master Gotama, excellent, Master Gotama! Etc. May Master Gotama remember me as a lay follower who has gone for refuge from this day forth for life."
11.
The Discourse to Saṅgārava
207. At Sāvatthī. Now at that time a brahmin named Saṅgārava was dwelling at Sāvatthī, one who believed in water purification, who sought complete purity through water, dwelling devoted to the practice of going down into the water morning and evening. Then the Venerable Ānanda, having dressed in the earlier period of the day, taking his bowl and robe, entered Sāvatthī for almsfood. Having walked for almsfood in Sāvatthī, after the meal, having returned from his alms round, he approached the Blessed One; having approached, he paid respect to the Blessed One and sat down to one side. Seated to one side, the Venerable Ānanda said this to the Blessed One - "Here, venerable sir, a brahmin named Saṅgārava is dwelling at Sāvatthī, one who believes in water purification, who seeks purity through water, dwelling devoted to the practice of going down into the water morning and evening. It would be good, venerable sir, if the Blessed One would approach the dwelling of the brahmin Saṅgārava, out of compassion." The Blessed One consented by silence.
Then the Blessed One, having dressed in the earlier period of the day, taking his bowl and robe, approached the dwelling of the brahmin Saṅgārava; having approached, he sat down on the prepared seat. Then the brahmin Saṅgārava approached the Blessed One; having approached, he exchanged friendly greetings with the Blessed One. Having concluded the pleasant and memorable talk, he sat down to one side. To the brahmin Saṅgārava seated to one side, the Blessed One said this - "Is it true, brahmin, that you believe in water purification, that you seek purity through water, that you dwell devoted to the practice of going down into the water morning and evening?" "Yes, Master Gotama." "But what reason do you, brahmin, see that you believe in water purification, that you seek water purification, that you dwell devoted to the practice of going down into the water morning and evening?" "Here, Master Gotama, whatever evil deed I have done during the day, that I wash away in the evening by bathing; whatever evil deed I have done during the night, that I wash away in the morning by bathing. This is the reason I see, Master Gotama, that I believe in water purification, that I seek purity through water, that I dwell devoted to the practice of going down into the water morning and evening."
Undisturbed, praised by the virtuous, by the wise;
Where indeed those who have attained the highest knowledge have bathed,
With bodies unwet, they cross to the far shore."
When this was said, the brahmin Saṅgārava said this to the Blessed One - "Excellent, Master Gotama, excellent, Master Gotama! Etc. May Master Gotama remember me as a lay follower who has gone for refuge from this day forth for life."
12.
The Discourse at Khomadussa
208. Thus have I heard - On one occasion the Blessed One was dwelling among the Sakyans at Khomadussa, a market town of the Sakyans. Then the Blessed One, having dressed in the earlier period of the day, taking his bowl and robe, entered the market town of Khomadussa for almsfood. Now at that time the brahmin householders of Khomadussa were assembled in the assembly hall on some business, and the rain god was sprinkling drop by drop. Then the Blessed One approached that assembly hall. The brahmin householders of Khomadussa saw the Blessed One coming from afar. Having seen him, they said this - "Who are these shavelings, these petty ascetics, and who would know the rules of the assembly?" Then the Blessed One addressed the brahmin householders of Khomadussa in verse -
They are not peaceful who do not speak the Teaching;
Having abandoned lust and hate and delusion,
Those speaking the Teaching become peaceful."
When this was said, the brahmin householders of Khomadussa said this to the Blessed One - "Excellent, Master Gotama, excellent, Master Gotama! Just as, Master Gotama, one might set upright what had been overturned, or reveal what had been concealed, or point out the path to one who was lost, or hold up an oil lamp in the darkness - so that those with eyes might see forms - just so, the Teaching has been made clear by Master Gotama in many ways. We go for refuge to Master Gotama, to the Teaching, and to the Community of monks. May Master Gotama remember us as lay followers who have gone for refuge from this day forth for life."
The Lay Follower Chapter is second.
Its summary:
Mānatthaddha, the opponent, the building work supervisor, the firewood gatherer;
The one who supports his mother, the beggar, and Saṅgārava with Khomadussa makes twelve.
The Connected Discourses on Brahmins is complete.
8.
Connected Discourses with Vaṅgīsa
1.
The Discourse on Going Forth
209. Thus have I heard - On one occasion the Venerable Vaṅgīsa was dwelling at Āḷavī in the Aggāḷava shrine together with his preceptor, the Venerable Nigrodhakappa. Now at that time the Venerable Vaṅgīsa was a junior, recently gone forth, left behind as the monastery guardian. Then several women, having adorned themselves, approached the Aggāḷava park to see the monastery. Then, having seen those women, discontent arose in the Venerable Vaṅgīsa, lust assailed his mind. Then this occurred to the Venerable Vaṅgīsa - "It is a loss for me indeed, it is not a gain for me indeed; it is ill-gained for me indeed, it is not well-gained for me indeed; that for me discontent has arisen, lust assails my mind. How could it be obtained here, that another might dispel my discontent and arouse contentment in me? What if I myself were to dispel my own discontent and arouse contentment?" Then the Venerable Vaṅgīsa, having himself dispelled his own discontent and aroused contentment, at that time spoke these verses -
Applied thoughts run up to me, these bold ones from the dark side.
Were to surround me on all sides, a thousand who do not flee,
They will never disturb me, established as I am in the Teaching.
The path leading to Nibbāna - there my mind delights.
I shall act in such a way, O Death, that you will not even see my path."
2.
The Discourse on Discontent
210. On one occasion, etc. the Venerable Vaṅgīsa was dwelling at Āḷavī in the Aggāḷava shrine together with his preceptor, the Venerable Nigrodhakappa. Now at that time the Venerable Nigrodhakappa, after the meal, having returned from his alms round, would enter the dwelling, and would come out in the evening or the following day at the proper time. Now at that time discontent had arisen in the Venerable Vaṅgīsa, lust assailed his mind. Then this occurred to the Venerable Vaṅgīsa - "It is a loss for me indeed, it is not a gain for me indeed; it is ill-gained for me indeed, it is not well-gained for me indeed; that for me discontent has arisen, lust assails my mind; how could it be obtained here, that another might dispel my discontent and arouse contentment in me? What if I myself were to dispel my own discontent and arouse contentment?" Then the Venerable Vaṅgīsa, having himself dispelled his own discontent and aroused contentment, at that time spoke these verses -
One should not create craving anywhere, free from craving, without delight - he indeed is a monk.
Everything whatsoever decays, all is impermanent - thus having understood, the wise ones live.
Here one should dispel desire, being without longing - whoever here does not cling, him they call a sage.
One should not go to any faction anywhere, nor should that monk be one who speaks coarsely.
The sage has attained the peaceful state, dependent on it, attained final Nibbāna, he awaits the time."
3.
The Discourse on the Well-Behaved
211. On one occasion the Venerable Vaṅgīsa was dwelling at Āḷavī in the Aggāḷava shrine together with his preceptor, the Venerable Nigrodhakappa. Now at that time the Venerable Vaṅgīsa despised other well-behaved monks because of his own poetic inspiration. Then this occurred to the Venerable Vaṅgīsa - "It is a loss for me indeed, it is not a gain for me indeed; it is ill-gained for me indeed, it is not well-gained for me indeed; that I despise other well-behaved monks because of my own poetic inspiration." Then the Venerable Vaṅgīsa, having himself aroused remorse in himself, at that time spoke these verses -
Completely cut off in the path of conceit, one was remorseful for a long time.
People grieve for a long time, struck down by conceit, reborn in hell.
He experiences fame and happiness, they call him resolute, a seer of the Teaching.
And having abandoned conceit entirely, a maker of an end through true knowledge, one who has quieted himself."
4.
The Discourse on Ānanda
212. On one occasion the Venerable Ānanda was dwelling at Sāvatthī in Jeta's Grove, Anāthapiṇḍika's park. Then the Venerable Ānanda, having dressed in the earlier period of the day, taking his bowl and robe, entered Sāvatthī for almsfood with the Venerable Vaṅgīsa as his attendant monk. Now at that time discontent had arisen in the Venerable Vaṅgīsa, lust assailed his mind. Then the Venerable Vaṅgīsa addressed the Venerable Ānanda in verse –
Please tell me the quenching, out of compassion, O Gotama."
Avoid the sign of the beautiful connected with lust.
Quench the great lust, do not be burnt again and again.
Let mindfulness directed to the body be yours, be full of disenchantment.
Then through the full realization of conceit, you will live at peace."
5.
The Discourse on Well-Spoken
213. At Sāvatthī. There the Blessed One addressed the monks - "Monks." "Venerable sir," those monks assented to the Blessed One. The Blessed One said this -
"Monks, speech possessed of four factors is well spoken, not badly spoken; blameless and beyond reproach by the wise. Which four? Here, monks, a monk speaks only what is well spoken, not what is badly spoken; speaks only what is in accordance with the Teaching, not what is contrary to the Teaching; speaks only what is pleasant, not what is unpleasant; speaks only what is true, not what is false. Monks, speech possessed of these four factors is well spoken, not badly spoken, blameless and beyond reproach by the wise." This the Blessed One said, and having said this, the Fortunate One, the Teacher, further said this:
One should speak what is in accordance with the Teaching, not contrary to it - that is the second;
One should speak what is pleasant, not unpleasant - that is the third,
One should speak what is true, not false - that is the fourth."
Then the Venerable Vaṅgīsa, having risen from his seat, having arranged his upper robe on one shoulder, having extended joined palms in salutation towards the Blessed One, said this to the Blessed One - "It occurs to me, Blessed One, it occurs to me, Fortunate One." "Let it occur to you, Vaṅgīsa" - the Blessed One said. Then the Venerable Vaṅgīsa praised the Blessed One face to face with fitting verses -
And would not harm others - that indeed is well-spoken speech.
Which, not taking up evil words, speaks what is pleasant to others.
The good have said they are established in truth, in meaning, and in the Teaching.
For making an end of suffering - that indeed is the highest of speeches."
6.
The Discourse to Sāriputta
214. On one occasion the Venerable Sāriputta was dwelling at Sāvatthī in Jeta's Grove, Anāthapiṇḍika's park. Now at that time the Venerable Sāriputta was instructing, encouraging, inspiring, and gladdening the monks with a talk on the Teaching, with polished speech, distinct, free from drooling, capable of making the meaning clear. And those monks, having given attention, having reflected, having collected together with the whole mind, listen to the Teaching with ears inclined. Then this occurred to the Venerable Vaṅgīsa - "This Venerable Sāriputta is instructing, encouraging, inspiring, and gladdening the monks with a talk on the Teaching, with polished speech, distinct, free from drooling, capable of making the meaning clear. And those monks, having given attention, having reflected, having collected together with the whole mind, listen to the Teaching with ears inclined. What if I were to praise the Venerable Sāriputta face to face with fitting verses."
Then the Venerable Vaṅgīsa, having risen from his seat, having arranged his upper robe on one shoulder, having extended joined palms in salutation towards the Venerable Sāriputta, said this to the Venerable Sāriputta - "It occurs to me, friend Sāriputta, it occurs to me, friend Sāriputta." "Let it occur to you, friend Vaṅgīsa." Then the Venerable Vaṅgīsa praised the Venerable Sāriputta face to face with fitting verses -
Sāriputta of great wisdom teaches the Teaching to the monks.
Like the sound of a myna bird, he utters inspiration.
With a voice that is delightful, pleasant to hear, lovely;
With elated minds, joyful, the monks lend an ear."
7.
The Discourse on the Invitation Ceremony
215. On one occasion the Blessed One was dwelling at Sāvatthī in the Eastern Park, in Migāramātā's mansion, together with a large Community of monks, about five hundred monks, all of them Worthy Ones. Now at that time, on the uposatha day, the fifteenth, for the invitation ceremony to admonish, the Blessed One was seated in the open air surrounded by the Community of monks. Then the Blessed One, having surveyed the Community of monks who were silent, addressed the monks - "Come now, monks, I invite you to admonish me. Do you censure anything in me, bodily or verbal?"
When this was said, the Venerable Sāriputta, having risen from his seat, having arranged his upper robe on one shoulder, having extended joined palms in salutation towards the Blessed One, said this to the Blessed One - "We do not, venerable sir, censure anything in the Blessed One, bodily or verbal. For the Blessed One, venerable sir, is the producer of the unarisen path, the generator of the unproduced path, the declarer of the undeclared path, the knower of the path, the expert in the path, skilled in the path. And now, venerable sir, the disciples dwell following the path, having become endowed with it afterwards; and I, venerable sir, invite the Blessed One to admonish me. And the Blessed One does not censure anything in me, bodily or verbal."
"I do not indeed censure anything in you, Sāriputta, bodily or verbal. You are wise, Sāriputta, you are of great wisdom, Sāriputta, you are of broad wisdom, Sāriputta, you are of joyful wisdom, Sāriputta, you are of swift wisdom, Sāriputta, you are of sharp wisdom, Sāriputta, you are of penetrative wisdom, Sāriputta. Just as, Sāriputta, the eldest son of a wheel-turning monarch rightly keeps turning the wheel set in motion by his father; just so indeed you, Sāriputta, rightly keep turning the unsurpassed wheel of the Teaching that was set in motion by me."
"If indeed, venerable sir, the Blessed One does not censure anything in me, bodily or verbal, does the Blessed One, venerable sir, censure anything in these five hundred monks, bodily or verbal?" "I do not indeed, Sāriputta, censure anything in these five hundred monks, bodily or verbal. For, Sāriputta, of these five hundred monks, sixty monks are possessors of the threefold true knowledge, sixty monks possess the six higher knowledges, sixty monks are liberated in both ways, and the rest are liberated by wisdom."
Then the Venerable Vaṅgīsa, having risen from his seat, having arranged his upper robe on one shoulder, having extended joined palms in salutation towards the Blessed One, said this to the Blessed One - "It occurs to me, Blessed One, it occurs to me, Fortunate One." "Let it occur to you, Vaṅgīsa" - the Blessed One said. Then the Venerable Vaṅgīsa praised the Blessed One face to face with fitting verses -
Cutters of the bonds and fetters, free from trouble, with rebirth eliminated, sages.
Travels all around this earth bounded by the ocean.
The disciples attend upon, possessors of the threefold true knowledge, conquerors of death.
The destroyer of the dart of craving, I pay homage to the kinsman of the sun."
8.
The Discourse on More Than a Thousand
216. On one occasion the Blessed One was dwelling at Sāvatthī in Jeta's Grove, Anāthapiṇḍika's park, together with a large Community of monks, twelve hundred and fifty monks. Now at that time the Blessed One was instructing, encouraging, inspiring, and gladdening the monks with a talk on the Teaching connected with Nibbāna. And those monks, having given attention, having reflected, having collected together with the whole mind, listen to the Teaching with ears inclined. Then this occurred to the Venerable Vaṅgīsa - "This Blessed One is instructing, encouraging, inspiring, and gladdening the monks with a talk on the Teaching connected with Nibbāna. And those monks, having given attention, having reflected, having collected together with the whole mind, listen to the Teaching with ears inclined. What if I were to praise the Blessed One face to face with fitting verses."
Then the Venerable Vaṅgīsa, having risen from his seat, having arranged his upper robe on one shoulder, having extended joined palms in salutation towards the Blessed One, said this to the Blessed One - "It occurs to me, Blessed One, it occurs to me, Fortunate One." "Let it occur to you, Vaṅgīsa" - the Blessed One said. Then the Venerable Vaṅgīsa praised the Blessed One face to face with fitting verses -
Teaching the stainless Teaching, Nibbāna, fearless from any quarter.
Indeed the Self-awakened One shines, honoured by the Community of monks.
Having become like a great cloud, he rains upon the disciples.
Your disciple, O Great Hero, Vaṅgīsa pays homage at your feet."
"Were these verses, Vaṅgīsa, previously thought out by you, or do they occur to you on the spot?" "These verses, venerable sir, were not previously thought out by me, but they occur to me on the spot." "If so, Vaṅgīsa, let verses not previously thought out occur to you even more exceedingly." "Yes, venerable sir," the Venerable Vaṅgīsa, having assented to the Blessed One, praised the Blessed One even more exceedingly with verses not previously thought out -
See him, the releaser from bonds, unattached, analysing in parts.
When that Deathless has been declared, the seers of the Teaching stand unshakable.
Having known and having realised, he taught the highest to the five.
What negligence is there for those who understand the Teaching?
Therefore, in that Blessed One's Dispensation,
One should always, diligent, pay homage and train."
9.
The Discourse on Koṇḍañña
217. On one occasion the Blessed One was dwelling at Rājagaha in the Bamboo Grove, the Squirrels' Feeding Ground. Then the Venerable Aññāsikoṇḍañña, after a very long time, approached the Blessed One; having approached, having fallen at the Blessed One's feet with his head, he kissed the Blessed One's feet with his mouth and massaged them with his hands, and announced his name - "I am Koṇḍañña, Blessed One, I am Koṇḍañña, Fortunate One." Then this occurred to the Venerable Vaṅgīsa - "This Venerable Aññāsikoṇḍañña, after a very long time, approached the Blessed One; having approached, having fallen at the Blessed One's feet with his head, he kissed the Blessed One's feet with his mouth and massaged them with his hands, and announced his name - 'I am Koṇḍañña, Blessed One, I am Koṇḍañña, Fortunate One.' What if I were to praise the Venerable Aññāsikoṇḍañña face to face with the Blessed One with fitting verses."
Then the Venerable Vaṅgīsa, having risen from his seat, having arranged his upper robe on one shoulder, having extended joined palms in salutation towards the Blessed One, said this to the Blessed One - "It occurs to me, Blessed One, it occurs to me, Fortunate One." "Let it occur to you, Vaṅgīsa" - the Blessed One said. Then the Venerable Vaṅgīsa praised the Venerable Aññāsikoṇḍañña face to face with the Blessed One with fitting verses -
An obtainer of pleasant abidings, of seclusions, repeatedly.
All that has been attained by him, the diligent one who trains.
Koṇḍañña, heir of the Buddha, pays homage at the feet of the Teacher."
10.
The Discourse on Moggallāna
218. On one occasion the Blessed One was dwelling at Rājagaha at the Black Rock on the slope of Isigili together with a large Community of monks, about five hundred monks, all of them Worthy Ones. The Venerable Mahāmoggallāna was investigating their minds with his mind, free, without clinging. Then this occurred to the Venerable Vaṅgīsa - "This Blessed One is dwelling at Rājagaha at the Black Rock on the slope of Isigili together with a large Community of monks, about five hundred monks, all of them Worthy Ones. The Venerable Mahāmoggallāna was investigating their minds with his mind, free, without clinging. What if I were to praise the Venerable Mahāmoggallāna face to face with the Blessed One with fitting verses."
Then the Venerable Vaṅgīsa, having risen from his seat, having arranged his upper robe on one shoulder, having extended joined palms in salutation towards the Blessed One, said this to the Blessed One - "It occurs to me, Blessed One, it occurs to me, Fortunate One." "Let it occur to you, Vaṅgīsa" - the Blessed One said. Then the Venerable Vaṅgīsa praised the Venerable Mahāmoggallāna face to face with the Blessed One with fitting verses -
The disciples attend upon, possessors of the threefold true knowledge, conquerors of death.
Investigating their minds, free, without clinging.
Accomplished in many ways, they attend upon Gotama."
11.
The Discourse on Gaggarā
219. On one occasion the Blessed One was dwelling at Campā on the bank of the Gaggarā pond together with a large Community of monks, about five hundred monks, and seven hundred lay followers, and seven hundred female lay followers, and many thousands of deities. There the Blessed One outshone them in beauty and glory. Then this occurred to the Venerable Vaṅgīsa - "This Blessed One is dwelling at Campā on the bank of the Gaggarā pond together with a large Community of monks, about five hundred monks, and seven hundred lay followers, and seven hundred female lay followers, and many thousands of deities. There the Blessed One outshone them in beauty and glory. What if I were to praise the Blessed One face to face with a fitting verse."
Then the Venerable Vaṅgīsa, having risen from his seat, having arranged his upper robe on one shoulder, having extended joined palms in salutation towards the Blessed One, said this to the Blessed One - "It occurs to me, Blessed One, it occurs to me, Fortunate One." "Let it occur to you, Vaṅgīsa" - the Blessed One said. Then the Venerable Vaṅgīsa praised the Blessed One face to face with a fitting verse -
Shines like the radiant sun free from stain;
So too you, Aṅgīrasa, great sage,
Outshine the whole world in glory."
12.
The Discourse on Vaṅgīsa
220. On one occasion the Venerable Vaṅgīsa was dwelling at Sāvatthī in Jeta's Grove, Anāthapiṇḍika's park. Now at that time the Venerable Vaṅgīsa, having recently attained arahantship, experiencing the bliss of liberation, at that time spoke these verses –
Then we saw the Self-enlightened One, faith arose in us.
Having heard his Teaching, I went forth into homelessness.
For monks and nuns, those who have seen the fixed course of destiny.
The three true knowledges have been attained, the Buddha's teaching has been fulfilled.
I am a possessor of the threefold true knowledge, attained to supernormal power, skilled in the ways of others' minds."
The Connected Discourses on Vaṅgīsa is complete.
Its summary:
Well Spoken by Ānanda, Sāriputta's Invitation to Admonish;
More than a Thousand, Koṇḍañña, Gaggarā by Moggallāna;
By Vaṅgīsa makes twelve.
9.
Connected Discourses on the Woods
1.
The Discourse on Seclusion
221. Thus have I heard - On one occasion a certain monk was dwelling among the Kosalans in a certain jungle thicket. Now at that time that monk, having gone for his day residence, was thinking evil unwholesome thoughts connected with the household life. Then the deity dwelling in that jungle thicket, compassionate towards that monk, desiring his welfare, wishing to arouse a sense of urgency in that monk, approached that monk; having approached, she addressed that monk in verses -
Yet your mind wanders out externally;
Being a person, remove desire for people,
Then you will be happy, free from lust.
For the dust of the abyss is hard to cross, let not the dust of sensuality carry you away.
So a monk with striving, mindful, shaking off, drops the clinging dust."
Then that monk, stirred by that deity, attained a sense of urgency.
2.
The Discourse on Attendance
222. On one occasion a certain monk was dwelling among the Kosalans in a certain jungle thicket. Now at that time that monk, having gone for his day residence, was sleeping. Then the deity dwelling in that jungle thicket, compassionate towards that monk, desiring his welfare, wishing to arouse a sense of urgency in that monk, approached that monk; having approached, she addressed that monk in verses -
For what sleep is there for one who is afflicted, pierced by a dart, being transformed?
Develop that very faith, do not come under the control of sleep."
One who is freed, unattached, among those who are bound, why should austere asceticism torment one gone forth?
That knowledge is supremely pure, why should austere asceticism torment one gone forth?
One who is sorrowless, without anguish, why should austere asceticism torment one gone forth?
One longing for Nibbāna, why should austere asceticism torment one gone forth?"
3.
The Discourse on Kassapagotta
223. On one occasion the Venerable Kassapagotta was dwelling among the Kosalans in a certain jungle thicket. Now at that time the Venerable Kassapagotta, having gone for his day residence, was exhorting a certain hunter. Then the deity dwelling in that jungle thicket, wishing to arouse a sense of urgency in the Venerable Kassapagotta, approached the Venerable Kassapagotta; having approached, she addressed the Venerable Kassapagotta in verses -
The monk exhorting at an improper time appears to me as a fool.
When the teaching is being spoken, the fool does not understand the meaning.
He will not see forms, for he has no eye."
Then the Venerable Kassapagotta, stirred by that deity, attained a sense of urgency.
4.
The Discourse on Several
224. On one occasion many monks were dwelling among the Kosalans in a certain jungle thicket. Then those monks, having completed the rains retreat, after the three months had passed, set out on a journey. Then the deity dwelling in that jungle thicket, not seeing those monks, lamenting, at that time spoke this verse –
Having seen many secluded seats;
Those of varied discourse, very learned,
Where have these disciples of Gotama gone?"
When this was said, a certain deity replied to that deity in verse –
Like quadrupeds wandering without attachment, homeless the monks dwell."
5.
The Discourse on Ānanda
225. On one occasion the Venerable Ānanda was dwelling among the Kosalans in a certain jungle thicket. Now at that time the Venerable Ānanda was dwelling excessively occupied with informing householders. Then the deity dwelling in that jungle thicket, compassionate towards the Venerable Ānanda, desiring his welfare, wishing to arouse a sense of urgency in the Venerable Ānanda, approached the Venerable Ānanda; having approached, she addressed the Venerable Ānanda in verse –
Meditate, Gotama, do not be negligent, what will this chatter do for you?"
Then the Venerable Ānanda, stirred by that deity, attained a sense of urgency.
6.
The Discourse on Anuruddha
226. On one occasion the Venerable Anuruddha was dwelling among the Kosalans in a certain jungle thicket. Then a certain deity belonging to the Tāvatiṃsa realm, named Jālinī, the Venerable Anuruddha's former wife, approached the Venerable Anuruddha; having approached, she addressed the Venerable Anuruddha in verse –
Among the Tāvatiṃsa gods, endowed with all sensual pleasures;
Honoured and surrounded by heavenly maidens, you will shine."
And those beings too are ill-fated, who are desired by heavenly maidens."
The residence of the gods among men, of the glorious Thirty-three.'
Impermanent are all activities, having the nature of arising and falling;
Having arisen, they cease; their appeasement is happiness.
The cycle of birth and wandering is eliminated, there is now no more rebirth."
7.
The Discourse on Nāgadatta
227. On one occasion the Venerable Nāgadatta was dwelling among the Kosalans in a certain jungle thicket. Now at that time the Venerable Nāgadatta entered the village too early and returned too late in the day. Then the deity dwelling in that jungle thicket, compassionate towards the Venerable Nāgadatta, desiring his welfare, wishing to arouse a sense of urgency in the Venerable Nāgadatta, approached the Venerable Nāgadatta; having approached, she addressed the Venerable Nāgadatta in verses –
In company with householders, sharing their happiness and suffering.
May you not come under the control of the mighty King of Death, the Ender."
Then the Venerable Nāgadatta, stirred by that deity, attained a sense of urgency.
8.
The Discourse on the Mistress of a House
228. On one occasion a certain monk was dwelling among the Kosalans in a certain jungle thicket. Now at that time that monk was dwelling excessively immersed in a certain family. Then the deity dwelling in that jungle thicket, compassionate towards that monk, desiring his welfare, wishing to arouse a sense of urgency in that monk, having created the appearance of the mistress of that family, approached that monk; having approached, she addressed that monk in verse -
People having come together discuss about me and that one - what is the reason?"
One should not become ashamed by that, for by that one is not defiled.
They call him 'fickle-minded', his religious duty is not fulfilled."
9.
The Discourse on the Vajjian Son
229. On one occasion a certain Vajjian prince who was a monk was dwelling at Vesālī in a certain jungle thicket. Now at that time at Vesālī there was an all-night festival of the Vajjian princes. Then that monk, having heard the sound of the resounding music, drums and instruments from Vesālī, lamenting, at that time spoke this verse –
Like a log thrown away in the woods;
On such a night as this,
Who indeed is more wretched than us?"
Then the deity dwelling in that jungle thicket, compassionate towards that monk, desiring his welfare, wishing to arouse a sense of urgency in that monk, approached that monk; having approached, she addressed that monk in verse -
Many envy you, as those doomed to hell envy those going to heaven."
Then that monk, stirred by that deity, attained a sense of urgency.
10.
The Discourse on Recitation
230. On one occasion a certain monk was dwelling among the Kosalans in a certain jungle thicket. Now at that time that monk who formerly dwelt for a protracted time devoted to study, at a later time was living at ease, silent, and kept still. Then the deity dwelling in that jungle thicket, not hearing the Teaching from that monk, approached that monk; having approached, she addressed that monk in verse -
Having heard the Teaching one gains confidence, in this very life one gains praise."
Since we met with dispassion, whatever is seen or heard or sensed -
Having understood, the peaceful ones have spoken of the laying down of that."
11.
The Discourse on Unwholesome Thoughts
231. On one occasion a certain monk was dwelling among the Kosalans in a certain jungle thicket. Now at that time that monk, having gone for his day residence, was thinking evil unwholesome thoughts, as follows - sensual thought, thought of anger, thought of violence. Then the deity dwelling in that jungle thicket, compassionate towards that monk, desiring his welfare, wishing to arouse a sense of urgency in that monk, approached that monk; having approached, she addressed that monk in verses -
Having given up the unwise, reflect wisely.
You will attain gladness, joy and happiness without doubt;
Then, full of gladness, you will make an end of suffering."
Then that monk, stirred by that deity, attained a sense of urgency.
12.
The Discourse on Midday
232. On one occasion a certain monk was dwelling among the Kosalans in a certain jungle thicket. Then the deity dwelling in that jungle thicket approached that monk; having approached, spoke this verse in the presence of that monk -
The great forest seems to resound - that fear occurs to me."
The great forest seems to resound - that delight occurs to me."
13.
The Discourse on Uncontrolled Faculties
233. On one occasion many monks were dwelling among the Kosalans in a certain jungle thicket, agitated, arrogant, fickle, garrulous, of loose speech, unmindful, not fully aware, unconcentrated, with wandering minds, with uncontrolled faculties. Then the deity dwelling in that jungle thicket, compassionate towards those monks, desiring their welfare, wishing to arouse a sense of urgency in those monks, approached those monks; having approached, he addressed those monks in verses -
Without desire they sought almsfood, without desire their lodgings;
Having known impermanence in the world, they made an end of suffering.
Having eaten and eaten, they lie down, infatuated in others' houses.
They are cast away, without protector, just like ghosts, so are they.
Those who dwell heedfully, to them we pay homage."
Then those monks, stirred by that deity, attained a sense of urgency.
14.
The Discourse on the Odour Thief
234. On one occasion a certain monk was dwelling among the Kosalans in a certain jungle thicket. Now at that time that monk, after the meal, having returned from his alms round, having plunged into a pond, was sniffing at a lotus. Then the deity dwelling in that jungle thicket, compassionate towards that monk, desiring his welfare, wishing to arouse a sense of urgency in that monk, approached that monk; having approached, she addressed that monk in verse -
This is one factor of theft, you are a scent-thief, sir."
Then for what reason is one called a scent-thief?
One of such impure conduct, why is he not so called?"
I have no word for him, but you I am fit to address.
Even a hair-tip of evil appears like a cloud."
Speak again, demon, whenever you see such a thing."
You yourself, monk, should know by what one goes to a good destination."
Then that monk, stirred by that deity, attained a sense of urgency.
The Connected Discourses on the Forest is complete.
Its summary:
Ānanda and Anuruddha, and Nāgadatta and the Mistress of the Family.
At Midday, Uncontrolled Faculties, with the Lotus Flower makes fourteen.
10.
Connected Discourses with Demons
1.
The Discourse on Indaka
235. Thus have I heard - On one occasion the Blessed One was dwelling at Rājagaha on the Indakūṭa mountain, in the abode of the demon Indaka. Then the demon Indaka approached the Blessed One; having approached, he addressed the Blessed One in verse -
From where does his mass of bones and liver come, how does this one become attached in the womb?"
From the bubble arises a lump of flesh, the lump of flesh produces a solid mass;
From the solid mass limbs arise, head hairs, body hairs, and nails too.
By that he sustains himself there, the man gone into the mother's womb."
2.
The Discourse on Sakka's Name
236. On one occasion the Blessed One was dwelling at Rājagaha on the Vulture's Peak mountain. Then the demon named Sakka approached the Blessed One; having approached, he addressed the Blessed One in verse -
It is not good for an ascetic that you instruct others."
A wise one does not deserve to have compassion for that with the mind.
One is not bound by that, which is compassion and sympathy."
3.
The Discourse on Sūciloma
237. On one occasion the Blessed One was dwelling at Gayā on the Ṭaṅkitamañca, in the abode of the demon Sūciloma. Now at that time the demon Khara and the demon Sūciloma were passing by not far from the Blessed One. Then the demon Khara said this to the demon Sūciloma – "That is an ascetic!" "That is no ascetic, that is a mere ascetic." "I will find out whether he is an ascetic or whether he is a mere ascetic."
Then the demon Sūciloma approached the Blessed One; having approached, he brought his body close to the Blessed One. Then the Blessed One drew his body away. Then the demon Sūciloma said this to the Blessed One – "Do you fear me, ascetic?" "I do not fear you, friend; but your contact is evil." "I will ask you a question, ascetic. If you do not answer me, I will derange your mind, or I will split your heart, or having seized you by the feet I will hurl you across the Ganges." "I do not see anyone, friend, in the world with its gods, with its Māras, with its Brahmās, among the generation with its ascetics and brahmins, with its gods and humans, who could derange my mind or split my heart or having seized me by the feet hurl me across the Ganges; but ask, friend, whatever you are uncertain about." Then the demon Sūciloma addressed the Blessed One in verse –
Discontent, delight, and terror, from where are they born;
From where arising do mental thoughts
Release the mind, like boys releasing a crow?"
Discontent, delight, and terror, from here are they born;
From here arising do mental thoughts
Release the mind, like boys releasing a crow.
Many, attached to sensual pleasures, like a māluvā creeper spread in the forest.
They dispel it, listen demon;
They cross this flood hard to cross,
Never crossed before, for non-rebirth."
4.
The Discourse on Maṇibhadda
238. On one occasion the Blessed One was dwelling among the Magadhans at the Maṇimālika shrine, in the abode of the demon Maṇibhadda. Then the demon Maṇibhadda approached the Blessed One; having approached, he spoke this verse in the presence of the Blessed One:
For the mindful tomorrow is better, and one is released from enmity."
For the mindful tomorrow is better, one is not released from enmity.
He has friendliness towards all beings, for him there is no enmity with anyone."
5.
The Discourse on Sānu
239. On one occasion the Blessed One was dwelling at Sāvatthī in Jeta's Grove, Anāthapiṇḍika's park. Now at that time a son of a certain female lay follower named Sānu had been seized by a demon. Then that female lay follower, lamenting, at that time spoke these verses –
And the extra holiday, well endowed with the eight factors.
Demons do not sport with them, thus I have heard from the Worthy Ones;
Yet now today I see demons sporting with Sānu."
And the extra holiday, well endowed with the eight factors;
Those who observe the Observance, who practise the holy life.
Sānu, having awakened, you should speak this word of the demons;
Do not do evil action, whether openly or in secret.
There is no freedom from suffering for you, even if you fly up and flee."
Seeing me living, mother, why do you weep for me, mother?"
And whoever, having abandoned sensual pleasures, returns here again;
For him too they weep, son, for though living he is dead.
Pulled out from hell, dear, you wish to fall into hell.
Goods removed from a burning house, do you wish to be burned again?"
6.
The Discourse on Piyaṅkara
240. On one occasion the Venerable Anuruddha was dwelling at Sāvatthī in Jeta's Grove, Anāthapiṇḍika's park. Now at that time the Venerable Anuruddha, having risen towards the break of dawn, was reciting passages of the Teaching. Then Piyaṅkara's mother, a demoness, thus pleased her little son –
But yet having understood the passage of the Teaching, we might proceed for our welfare.
We would train in our own good virtue, perhaps we might be released from the realm of goblins."
7.
The Discourse on Punabbasu
241. On one occasion the Blessed One was dwelling at Sāvatthī in Jeta's Grove, Anāthapiṇḍika's park. Now at that time the Blessed One was instructing, encouraging, inspiring, and gladdening the monks with a talk on the Teaching connected with Nibbāna. And those monks, having given attention, having reflected, having collected together with the whole mind, listen to the Teaching with ears inclined. Then Punabbasu's mother, a demoness, thus pleased her little children –
While I listen to the Teaching of the Buddha, the foremost, the Teacher.
And excessive is my fondness for this Teaching.
More dear than that to me is the pursuit of this Teaching.
As hearing the Good Teaching releases beings from suffering.
For release from ageing and death, the Teaching that has been fully awakened to;
That Teaching I wish to hear, be silent, Punabbasu."
Attend only to the Teaching, hearing the Good Teaching is happiness;
Through not knowing the Good Teaching, mother, we have lived in suffering.
The Buddha, in his final body, the one with vision teaches the Teaching."
My son holds dear the pure Teaching of the Buddha, the foremost.
The noble truths have been seen, let Uttarā too hear from me."
8.
The Discourse on Sudatta
242. On one occasion the Blessed One was dwelling at Rājagaha in the Cool Grove. Now at that time the householder Anāthapiṇḍika had arrived at Rājagaha on some business. The householder Anāthapiṇḍika heard - "A Buddha, it seems, has arisen in the world." And at that very moment he wished to approach the Blessed One for an audience. Then this occurred to the householder Anāthapiṇḍika - "It is not the right time today to approach the Blessed One for an audience. Tomorrow I shall go to see the Blessed One at the proper time," and he lay down with his mindfulness directed to the Buddha. During the night he rose three times, thinking it was dawn. Then the householder Anāthapiṇḍika approached the cemetery gate. Non-human spirits opened the gate. Then as the householder Anāthapiṇḍika was leaving the city, the light disappeared, darkness appeared, fear, trepidation, and terror arose, and he wished to turn back from that very place. Then the demon Sivaka, having vanished, proclaimed a sound -
A hundred thousand maidens, adorned with jewelled earrings;
Are not worth a sixteenth fraction of a single step forward.
Going forward is better for you, not going back."
Then the darkness disappeared for the householder Anāthapiṇḍika, light appeared, and whatever fear, trepidation, and terror there was, that subsided. For the second time the light disappeared for the householder Anāthapiṇḍika, darkness appeared, fear, trepidation, and terror arose, and he wished to turn back from that very place. For the second time the demon Sivaka, having vanished, proclaimed a sound -
Are not worth a sixteenth fraction.
Going forward is better for you, not going back."
Then the darkness disappeared for the householder Anāthapiṇḍika, light appeared, and whatever fear, trepidation, and terror there was, that subsided. For the third time the light disappeared for the householder Anāthapiṇḍika, darkness appeared, fear, trepidation, and terror arose, and he wished to turn back from that very place. For the third time the demon Sivaka, having vanished, proclaimed a sound -
Are not worth a sixteenth fraction.
Going forward is better for you, not going back."
Then the darkness disappeared for the householder Anāthapiṇḍika, light appeared, and whatever fear, trepidation, and terror there was, that subsided. Then the householder Anāthapiṇḍika approached the Cool Grove, approached the Blessed One.
Now at that time the Blessed One, having risen towards the break of dawn, was walking up and down in the open air. The Blessed One saw the householder Anāthapiṇḍika coming from afar. Having seen him, having descended from the walking path, he sat down on the prepared seat. Having sat down, the Blessed One said this to the householder Anāthapiṇḍika - "Come, Sudatta." Then the householder Anāthapiṇḍika, thinking "The Blessed One addresses me by name," joyful and elated, right there having fallen at the Blessed One's feet with his head, said this to the Blessed One - "I hope, venerable sir, the Blessed One slept happily?"
Who does not cling to sensual pleasures, become cooled, without clinging.
The peaceful one sleeps happily, having attained peace with the mind."
9.
The First Discourse on Sukkā
243. On one occasion the Blessed One was dwelling at Rājagaha in the Bamboo Grove, the Squirrels' Feeding Ground. Now at that time the nun Sukkā, surrounded by a great assembly, was teaching the Teaching. Then a demon who was devoted to the nun Sukkā, having gone from road to road, from crossroads to crossroads in Rājagaha, at that time spoke these verses –
Who do not attend upon Sukkā, teaching the Deathless state.
The wise drink it, methinks, like travellers from a rain cloud."
10.
The Second Discourse on Sukkā
244. On one occasion the Blessed One was dwelling at Rājagaha in the Bamboo Grove, the Squirrels' Feeding Ground. Now at that time a certain lay follower gave food to the nun Sukkā. Then a demon who was devoted to the nun Sukkā, having gone from road to road, from crossroads to crossroads in Rājagaha, at that time spoke this verse –
Who gave food to Sukkā, one freed from all mental knots."
11.
The Discourse on Cīrā
245. Thus have I heard - On one occasion the Blessed One was dwelling at Rājagaha in the Bamboo Grove, the Squirrels' Feeding Ground. Now at that time a certain lay follower gave a robe to the nun Cīrā. Then a demon who was devoted to the nun Cīrā, having gone from road to road, from crossroads to crossroads in Rājagaha, at that time spoke this verse -
Who gave a robe to Cīrā, one freed from all mental bonds."
12.
The Discourse on Āḷavaka
246. Thus have I heard - On one occasion the Blessed One was dwelling at Āḷavī in the abode of the demon Āḷavaka. Then the demon Āḷavaka approached the Blessed One; having approached, he said this to the Blessed One - "Get out, ascetic!" "Good, friend," the Blessed One went out. "Enter, ascetic!" "Good, friend," the Blessed One entered. For the second time the demon Āḷavaka said this to the Blessed One - "Get out, ascetic!" "Good, friend," the Blessed One went out. "Enter, ascetic!" "Good, friend," the Blessed One entered. For the third time the demon Āḷavaka said this to the Blessed One - "Get out, ascetic!" "Good, friend," the Blessed One went out. "Enter, ascetic!" "Good, friend," the Blessed One entered. For the fourth time the demon Āḷavaka said this to the Blessed One - "Get out, ascetic!" "I will not go out for you, friend. Whatever is to be done by you, do that." "I will ask you a question, ascetic. If you do not answer me, I will derange your mind, or I will split your heart, or having seized you by the feet I will hurl you across the Ganges." "I do not see anyone, friend, in the world with its gods, with its Māras, with its Brahmās, among the generation with its ascetics and brahmins, with its gods and humans, who could derange my mind or split my heart or having seized me by the feet hurl me across the Ganges. But ask, friend, whatever you are uncertain about."
What indeed is sweeter among flavours, living how do they call life foremost?"
Truth indeed is sweeter among flavours, living by wisdom they call life foremost."
How does one get over suffering, how does one become purified?"
By energy one gets over suffering, by wisdom one becomes purified."
How does one attain fame, how does one bind friends;
From this world to the world beyond, how does one not grieve after death?"
Listening attentively one obtains wisdom, being diligent and discerning.
By truth one attains fame, by giving one binds friends;
From this world to the world beyond, thus after death one does not grieve.
Truth, self-control, steadfastness, generosity - he indeed after death does not grieve.
Whether more than truth, self-control, generosity, and patience is found here."
I who today understand what is the benefit pertaining to the future life.
I who today understand where what is given is of great fruit.
Paying homage to the Self-enlightened One and to the good nature of the Teaching."
The Connected Discourses on Demons is complete.
Its summary:
Piyaṅkara, Punabbasu, and Sudatta, two Sukkās, Cīra, and Āḷavī - twelve.
11.
Connected Discourses with Sakka
1.
The First Chapter
1.
The Discourse on Suvīra
247. Thus have I heard - On one occasion the Blessed One was dwelling at Sāvatthī in Jeta's Grove, Anāthapiṇḍika's park. There the Blessed One addressed the monks - "Monks." "Venerable sir," those monks assented to the Blessed One. The Blessed One said this -
"Once upon a time, monks, the titans went against the gods. Then, monks, Sakka, the lord of the gods, addressed Suvīra the young god - 'These titans, dear Suvīra, are going against the gods. Go, dear Suvīra, drive back the titans.' 'Yes, venerable sir,' monks, Suvīra the young god, having assented to Sakka, the lord of the gods, fell into negligence. For the second time, monks, Sakka, the lord of the gods, addressed Suvīra the young god - 'These titans, dear Suvīra, are going against the gods. Go, dear Suvīra, drive back the titans.' 'Yes, venerable sir,' monks, Suvīra the young god, having assented to Sakka, the lord of the gods, fell into negligence for the second time. For the third time, monks, Sakka, the lord of the gods, addressed Suvīra the young god - 'These titans, dear Suvīra, are going against the gods. Go, dear Suvīra, drive back the titans.' 'Yes, venerable sir,' monks, Suvīra the young god, having assented to Sakka, the lord of the gods, fell into negligence for the third time. Then, monks, Sakka, the lord of the gods, addressed Suvīra the young god in verse -
Suvīra, go there, and bring me there too."
Endowed with all sensual pleasures, show me that excellent place, Sakka."
Suvīra, go there, and bring me there too."
Sorrowless, without anguish, show me that excellent place, Sakka."
For that is the path to Nibbāna, Suvīra, go there;
And bring me there too."
"If indeed, monks, Sakka, the lord of the gods, living on the fruit of his own merit, exercising sovereign lordship over the kingdom of the gods of the Thirty-three, will be one who speaks in praise of industriousness and energy. Here indeed, monks, it would be fitting for you, that having gone forth in such a well-proclaimed Teaching and discipline, you should exert yourselves, strive, and endeavour for the attainment of the unattained, for the achievement of the unachieved, for the realisation of the unrealised."
2.
The Discourse on Susīma
248. At Sāvatthī. There the Blessed One addressed the monks - "Monks." "Venerable sir," those monks assented to the Blessed One. The Blessed One said this -
"Once upon a time, monks, the titans went against the gods. Then, monks, Sakka, the lord of the gods, addressed Susīma the young god - 'These titans, dear Susīma, are going against the gods. Go, dear Susīma, drive back the titans.' 'Yes, venerable sir,' monks, Susīma the young god, having assented to Sakka, the lord of the gods, fell into negligence. For the second time, monks, Sakka, the lord of the gods, addressed Susīma the young god - etc. For the second time he fell into negligence. For the third time, monks, Sakka, the lord of the gods, addressed Susīma the young god - etc. For the third time he fell into negligence. Then, monks, Sakka, the lord of the gods, addressed Susīma the young god in verse -
Susīma, go there, and bring me there too."
Endowed with all sensual pleasures, show me that excellent place, Sakka."
Susīma, go there, and bring me there too."
Sorrowless, without anguish, show me that excellent place, Sakka."
For that is the path to Nibbāna, Susīma, go there;
And bring me there too."
"If indeed, monks, Sakka, the lord of the gods, living on the fruit of his own merit, exercising sovereign lordship over the kingdom of the gods of the Thirty-three, will be one who speaks in praise of industriousness and energy. Here indeed, monks, it would be fitting for you, that having gone forth in such a well-proclaimed Teaching and discipline, you should exert yourselves, strive, and endeavour for the attainment of the unattained, for the achievement of the unachieved, for the realisation of the unrealised."
3.
The Discourse on the Top of the Standard
249. At Sāvatthī. There the Blessed One addressed the monks - "Monks." "Venerable sir," those monks assented to the Blessed One. The Blessed One said this -
"Once upon a time, monks, there was a battle between the gods and the titans that was fully engaged. Then, monks, Sakka, the lord of the gods, addressed the gods of the Thirty-three -
'If, sirs, for the gods who have gone to battle, there should arise fear or trepidation or terror, at that time you should look up at my banner-top. For when you look up at my banner-top, whatever fear or trepidation or terror there is, that will be abandoned.'
'If you would not look up at my banner-top, then you should look up at the banner-top of Pajāpati, the king of gods. For when you look up at the banner-top of Pajāpati, the king of gods, whatever fear or trepidation or terror there is, that will be abandoned.'
'If you would not look up at the banner-top of Pajāpati, the king of gods, then you should look up at the banner-top of Varuṇa, the king of gods. For when you look up at the banner-top of Varuṇa, the king of gods, whatever fear or trepidation or terror there is, that will be abandoned.'
'If you would not look up at the banner-top of Varuṇa, the king of gods, then you should look up at the banner-top of Īsāna, the king of gods. For when you look up at the banner-top of Īsāna, the king of gods, whatever fear or trepidation or terror there is, that will be abandoned.'"
"But, monks, when looking up at the banner-top of Sakka, the lord of the gods, or when looking up at the banner-top of Pajāpati, the king of gods, or when looking up at the banner-top of Varuṇa, the king of gods, or when looking up at the banner-top of Īsāna, the king of gods, whatever fear or trepidation or terror there is, that might be abandoned or might not be abandoned.
"What is the reason for this? Because Sakka, monks, the lord of the gods, is not free from lust, not free from hate, not free from delusion, timid, terrified, fearful, one who runs away.
"But I, monks, say thus - 'If, monks, for you who have gone to the forest or to the root of a tree or to an empty house, there should arise fear or trepidation or terror, at that time you should recollect me - "Thus indeed is the Blessed One: the Worthy One, the Fully Enlightened One, accomplished in true knowledge and conduct, the Fortunate One, knower of the world, unsurpassed trainer of persons to be tamed, Teacher of gods and humans, the Enlightened One, the Blessed One." For when you, monks, are recollecting me, whatever fear or trepidation or terror there is, that will be abandoned.
"'If you would not recollect me, then you should recollect the Teaching - 'Well proclaimed by the Blessed One is the Teaching, visible here and now, immediately effective, inviting one to come and see, leading onward, to be individually experienced by the wise.' For when you, monks, are recollecting the Teaching, whatever fear or trepidation or terror there is, that will be abandoned.
"'If you would not recollect the Teaching, then you should recollect the Community - "The Community of the Blessed One's disciples is practicing well, the Community of the Blessed One's disciples is practicing uprightly, the Community of the Blessed One's disciples is practicing by the true method, the Community of the Blessed One's disciples is practicing properly, that is, the four pairs of persons, the eight individual persons; this Community of the Blessed One's disciples is worthy of offerings, worthy of hospitality, worthy of gifts, worthy of reverential salutation, an unsurpassed field of merit for the world." For when you, monks, are recollecting the Community, whatever fear or trepidation or terror there is, that will be abandoned.
"What is the reason for this? Because the Tathāgata, monks, the Worthy One, the Fully Enlightened One, is free from lust, free from hate, free from delusion, fearless, not terrified, not fearful, one who does not run away." This is what the Blessed One said. Having said this, the Fortunate One, the Teacher, further said this -
Recollect the Self-enlightened One, there would be no fear for you.
Then you should remember the Teaching, leading to liberation, well expounded.
Then you should remember the Community, the unsurpassed field of merit.
There will be no fear or trepidation or terror."
4.
The Discourse on Vepacitti
250. At Sāvatthī. "Once upon a time, monks, there was a battle between the gods and the titans that was fully engaged. Then, monks, Vepacitti, the lord of titans, addressed the titans - 'If, sirs, in the battle between the gods and titans that is fully engaged, the titans should win and the gods should be defeated, then bind Sakka, the lord of the gods, with bonds including the neck as the fifth, and bring him to my presence in the titan city.' Sakka too, monks, the lord of the gods, addressed the gods of the Thirty-three - 'If, sirs, in the battle between the gods and titans that is fully engaged, the gods should win and the titans should be defeated, then bind Vepacitti, the lord of titans, with bonds including the neck as the fifth, and bring him to my presence in the Sudhamma assembly hall.' Now in that battle, monks, the gods won, the titans were defeated. Then, monks, the gods of the Thirty-three, having bound Vepacitti, the lord of titans, with bonds including the neck as the fifth, brought him to the presence of Sakka, the lord of the gods, in the Sudhamma assembly hall. There, monks, Vepacitti, the lord of titans, bound with bonds including the neck as the fifth, reviled and abused Sakka, the lord of the gods, with vulgar and harsh speech as he was entering and leaving the Sudhamma assembly hall. Then, monks, Mātali the charioteer addressed Sakka, the lord of the gods, in verses -
"Not from fear nor from weakness do I forbear Vepacitti; for how indeed could one wise like me engage with a fool?"
"This alone I consider the restraint of a fool: knowing the other to be enraged, one who is mindful becomes calm."
"Let him think or not think, 'He endures me out of fear'; among benefits, one's own welfare is paramount, nothing greater than patience is found.
"They call that strength no strength, for whom the strength of a fool is strength; for one who is strong, protected by the Teaching, there is no one to speak against.
When the fool imagines, 'He endures me out of fear,'
The imprudent one overwhelms him, like a cow overwhelms one who flees more and more.
Among benefits, one's own welfare is supreme; nothing greater than patience is found.
That they call the supreme patience; the weak one always forbears.
For the strong one protected by the Teaching, no one who speaks against is found.
Not becoming angry in return at one who is angry, one wins a battle hard to win.
Knowing the other to be enraged, one who is mindful becomes calm.
People think 'he is a fool' - those who are unskilled in the Teaching."
"If indeed, monks, Sakka, the lord of the gods, living on the fruit of his own merit, exercising sovereign lordship over the kingdom of the gods of the Thirty-three, will be one who speaks in praise of patience and meekness. Here indeed, monks, it would be fitting for you, that having gone forth in such a well-proclaimed Teaching and discipline, you should be patient and meek."
5.
The Discourse on Victory by Well-Spoken Words
251. At Sāvatthī. "Once upon a time, monks, there was a battle between the gods and the titans that was fully engaged. Then, monks, Vepacitti, the lord of titans, said this to Sakka, the lord of the gods - 'Let there be victory by well-spoken words, lord of the gods.' 'Let there be victory by well-spoken words, Vepacitti.' Then, monks, the gods and the titans appointed councillors - 'These will know for us what is well-spoken and what is ill-spoken.' Then, monks, Vepacitti, the lord of titans, said this to Sakka, the lord of the gods - 'Speak a verse, lord of the gods.' When this was said, monks, Sakka, the lord of the gods, said this to Vepacitti, the lord of titans - 'You indeed here, Vepacitti, are the ancient gods. Speak a verse, Vepacitti.' When this was said, monks, Vepacitti, the lord of titans, spoke this verse -
"Let him think or not think, 'He endures me out of fear'; among benefits, one's own welfare is paramount, nothing greater than patience is found.
When the verse was spoken by Vepacitti, the lord of titans, monks, the titans gave thanks, the gods were silent. Then, monks, Vepacitti, the lord of titans, said this to Sakka, the lord of the gods - 'Speak a verse, lord of the gods.' When this was said, monks, Sakka, the lord of the gods, spoke this verse -
"They call that strength no strength, for whom the strength of a fool is strength; for one who is strong, protected by the Teaching, there is no one to speak against.
When the verse was spoken by Sakka, the lord of the gods, monks, the gods gave thanks, the titans were silent. Then, monks, Sakka, the lord of the gods, said this to Vepacitti, the lord of titans - 'Speak a verse, Vepacitti.' When this was said, monks, Vepacitti, the lord of titans, spoke this verse -
When the fool imagines, 'He endures me out of fear,'
The imprudent one overwhelms him, like a cow overwhelms one who flees more and more.
When the verse was spoken by Vepacitti, the lord of titans, monks, the titans gave thanks, the gods were silent. Then, monks, Vepacitti, the lord of titans, said this to Sakka, the lord of the gods - 'Speak a verse, lord of the gods.' When this was said, monks, Sakka, the lord of the gods, spoke these verses -
Among benefits, one's own welfare is supreme; nothing greater than patience is found.
That they call the supreme patience; the weak one always forbears.
For the strong one protected by the Teaching, no one who speaks against is found.
Not becoming angry in return at one who is angry, one wins a battle hard to win.
Knowing the other to be enraged, one who is mindful becomes calm.
People think 'he is a fool' - those who are unskilled in the Teaching."
"Now when, monks, these verses were spoken by Sakka, the lord of the gods, the gods gave thanks, the titans were silent. Then, monks, the retinue of the gods and the titans said this - 'The verses were spoken by Vepacitti, the lord of the titans. And those involve punishment and weapons, thus quarrel, thus strife, thus dispute. The verses were spoken by Sakka, the lord of the gods. And those do not involve punishment and do not involve weapons, thus no quarrel, thus no strife, thus no dispute. Victory to Sakka, the lord of the gods, by his well-spoken words.' Thus indeed, monks, there was victory to Sakka, the lord of the gods, by his well-spoken words."
6.
The Discourse on the Nest
252. At Sāvatthī. "Once upon a time, monks, there was a battle between the gods and the titans that was fully engaged. Now in that battle, monks, the titans won, the gods were defeated. And defeated, monks, the gods retreated facing northward, and the titans pursued them. Then, monks, Sakka, the lord of the gods, addressed Mātali the charioteer in verse –
Avoid them with the chariot pole;
We would rather give up our lives among the titans,
Than that these twice-born birds should become nestless."
"Yes, venerable sir," monks, Mātali the charioteer, having assented to Sakka, the lord of the gods, turned back the chariot yoked with a thousand thoroughbreds. Then, monks, this occurred to the titans – "The chariot yoked with a thousand thoroughbreds of Sakka, the lord of the gods, has now turned back. For the second time the gods will fight with the titans," and frightened, they entered the city of the titans. Thus indeed, monks, there was victory to Sakka, the lord of the gods, by righteousness."
7.
The Discourse on Non-Treachery
253. At Sāvatthī. "Once upon a time, monks, when Sakka, the lord of the gods, had gone to a private place and was in seclusion, this reflection arose in his mind: 'Even one who might be my worst enemy, I would not betray him.' Then, monks, Vepacitti, the lord of titans, having known with his mind the reflection in the mind of Sakka, the lord of the gods, approached Sakka, the lord of the gods. Sakka, the lord of the gods, monks, saw Vepacitti, the lord of titans, coming from afar. Having seen Vepacitti, the lord of titans, he said this: 'Stop, Vepacitti, you are caught!'
"Whatever was your thought before, sir, that you should not abandon."
"Swear to me, Vepacitti, that you will not betray me."
Whatever evil befalls one who betrays friends, whatever evil befalls one who is ungrateful;
May that very evil touch whoever would betray you, O husband of Sujā."
8.
The Discourse on Verocana the Lord of Asuras
254. At Sāvatthī in Jeta's Grove. Now at that time the Blessed One had gone for his day residence and was in seclusion. Then Sakka, the lord of the gods, and Verocana, the lord of titans, approached the Blessed One; having approached, they stood each leaning against a door-post. Then Verocana, the lord of titans, spoke this verse in the presence of the Blessed One:
The accomplished goal is beautiful - this is the word of Verocana."
The accomplished goal is beautiful - nothing greater than patience is found."
The enjoyments of all living beings are supreme through union;
The accomplished goal is beautiful - this is the word of Verocana."
The enjoyments of all living beings are supreme through union;
The accomplished goal is beautiful - nothing greater than patience is found."
9.
The Discourse on the Seers in the Forest Haunt
255. At Sāvatthī. "Once upon a time, monks, many sages who were moral and of good character were dwelling in leaf huts in a forest haunt. Then, monks, Sakka, the lord of the gods, and Vepacitti, the lord of titans, approached those sages who were moral and of good character. Then, monks, Vepacitti, the lord of titans, having put on sandals with straps, having hung his sword on his shoulder, with an umbrella being held over him, having entered the hermitage through the main entrance, having treated those sages who were moral and of good character as not within arm's reach, passed by. Then, monks, Sakka, the lord of the gods, having removed his sandals with straps, having given his sword to others, having put aside his umbrella, having entered the hermitage through the door itself, stood downwind from those sages who were moral and of good character, with joined palms, paying homage." Then, monks, those sages who were moral and of good character addressed Sakka, the lord of the gods, in verse –
Issuing from the body, goes with the wind;
Step back from here, Thousand-eyed One,
The odour of the sages is impure, king of gods."
Issuing from the body, let it go with the wind,
Like a garland of variegated flowers on the head;
We long for this odour, venerable sirs,
For the gods here do not perceive it as repulsive."
10.
The Discourse on the Ocean
256. At Sāvatthī. "Once upon a time, monks, many sages who were moral and of good character were dwelling in leaf huts on the ocean shore. Now at that time there was a battle between the gods and the titans that was fully engaged. Then, monks, this occurred to those sages who were moral and of good character – 'The gods are righteous, the titans are unrighteous. There may be danger for us from the titans. What if we were to approach Sambara, the lord of titans, and request the gift of safety.'" "Then, monks, those sages who were moral and of good character – just as a strong man might extend his bent arm or bend his extended arm, even so - having vanished from the leaf huts on the ocean shore, appeared before Sambara, the lord of titans. Then, monks, those sages who were moral and of good character addressed Sambara, the lord of titans, in verse –
For you are able to give either fear or safety."
To those requesting safety, I give only fear."
We accept this from you, may your fear be inexhaustible.
The doer of good reaps good, the doer of evil reaps evil;
The seed has been sown by you, dear, you will experience the fruit."
"Then, monks, those sages who were moral and of good character, having cursed Sambara, the lord of titans – just as a strong man might extend his bent arm or bend his extended arm, even so - having vanished from before Sambara, the lord of titans, appeared in the leaf huts on the ocean shore. Then, monks, Sambara, the lord of titans, having been cursed by those sages who were moral and of good character, was frightened three times during the night."
The first chapter.
Its summary:
Well-spoken and victory, the nest, non-treachery;
Verocana the lord of titans, the sages and the forest-dwellers;
And the sages and the ocean.
2.
The Second Chapter
1.
The Discourse on the Item of Good Practice
257. At Sāvatthī. "Monks, when Sakka, the lord of the gods, was formerly a human being, he had seven items of good practice that were complete and undertaken, because of which undertaking Sakka attained the position of Sakka. What are the seven items of good practice? For as long as life lasts I would be a supporter of my mother and father, for as long as life lasts I would be one who honours the elders in the family, for as long as life lasts I would be one of smooth speech, for as long as life lasts I would be one of non-divisive speech, for as long as life lasts I would dwell in a house with a mind free from the stain of stinginess, generous in giving, with purified hands, delighting in relinquishment, accessible to requests, delighting in giving and sharing, for as long as life lasts I would be one who speaks the truth, for as long as life lasts I would be without wrath - even if wrath should arise in me, I would quickly dispel it." "Monks, when Sakka, the lord of the gods, was formerly a human being, these seven items of good practice were complete and undertaken, because of which undertaking Sakka attained the position of Sakka."
Smooth, of kindly conversation, one who has abandoned slander.
Him indeed the gods of the Thirty-three have called a good person."
2.
The Discourse on Sakka's Name
258. At Sāvatthī in Jeta's Grove. There the Blessed One said this to the monks – "Monks, Sakka, the lord of the gods, when formerly being a human being, was a young man named Magha, therefore he is called Maghavā.
"Monks, Sakka, the lord of the gods, when formerly being a human being, gave gifts first, therefore he is called Purindada.
"Monks, Sakka, the lord of the gods, when formerly being a human being, gave gifts carefully, therefore he is called Sakka.
"Monks, Sakka, the lord of the gods, when formerly being a human being, gave a public rest-house, therefore he is called Vāsava.
"Monks, Sakka, the lord of the gods, thinks of a thousand matters in a moment, therefore he is called Sahassakkha.
"Monks, Sakka, the lord of the gods, has a titan maiden named Sujā as his consort, therefore he is called Sujampati.
"Monks, Sakka, the lord of the gods, exercises sovereign lordship over the kingdom of the gods of the Thirty-three, therefore he is called the lord of the gods.
"Monks, when Sakka, the lord of the gods, was formerly a human being, he had seven items of good practice that were complete and undertaken, because of which undertaking Sakka attained the position of Sakka. What are the seven items of good practice? For as long as life lasts I would be a supporter of my mother and father, for as long as life lasts I would be one who honours the elders in the family, for as long as life lasts I would be one of smooth speech, for as long as life lasts I would be one of non-divisive speech, for as long as life lasts I would dwell in a house with a mind free from the stain of stinginess, generous in giving, with purified hands, delighting in relinquishment, accessible to requests, delighting in giving and sharing, for as long as life lasts I would be one who speaks the truth, for as long as life lasts I would be without wrath - even if wrath should arise in me, I would quickly dispel it." "Monks, when Sakka, the lord of the gods, was formerly a human being, these seven items of good practice were complete and undertaken, because of which undertaking Sakka attained the position of Sakka."
Smooth, of kindly conversation, one who has abandoned slander.
Him indeed the gods of the Thirty-three have called a good person."
3.
The Discourse to Mahāli
259. Thus have I heard - On one occasion the Blessed One was dwelling at Vesālī in the Great Wood in the Pinnacled Hall. Then Mahāli the Licchavi approached the Blessed One; having approached, he paid respect to the Blessed One and sat down to one side. Seated to one side, Mahāli the Licchavi said this to the Blessed One -
"Has Sakka, the lord of the gods, been seen by the Blessed One, venerable sir?"
"Sakka, the lord of the gods, has indeed been seen by me, Mahāli."
"That, venerable sir, must surely have been an imposter of Sakka. For Sakka, the lord of the gods, is difficult to see, venerable sir."
"I understand Sakka, Mahāli, and I understand the qualities that make one Sakka, because of which undertaking of qualities Sakka attained the position of Sakka, that too I understand.
"Sakka, the lord of the gods, Mahāli, when formerly being a human being, was a young man named Magha, therefore he is called Maghavā.
"Sakka, the lord of the gods, Mahāli, when formerly being a human being, gave gifts carefully, therefore he is called Sakka.
"Sakka, the lord of the gods, Mahāli, when formerly being a human being, gave gifts first, therefore he is called Purindada.
"Sakka, the lord of the gods, Mahāli, when formerly being a human being, gave a public rest-house, therefore he is called Vāsava.
"Sakka, the lord of the gods, Mahāli, thinks of a thousand matters in a moment, therefore he is called Sahassakkha.
"Sakka, the lord of the gods, Mahāli, has a titan maiden named Sujā as his consort, therefore he is called Sujampati.
"Sakka, the lord of the gods, Mahāli, exercises sovereign lordship over the kingdom of the gods of the Thirty-three, therefore he is called the lord of the gods.
"When Sakka, the lord of the gods, Mahāli, was formerly a human being, he had seven items of good practice that were complete and undertaken, because of which undertaking Sakka attained the position of Sakka. What are the seven items of good practice? For as long as life lasts I would be a supporter of my mother and father, for as long as life lasts I would be one who honours the elders in the family, for as long as life lasts I would be one of smooth speech, for as long as life lasts I would be one of non-divisive speech, for as long as life lasts I would dwell in a house with a mind free from the stain of stinginess, generous in giving, with purified hands, delighting in relinquishment, accessible to requests, delighting in giving and sharing, for as long as life lasts I would be one who speaks the truth, for as long as life lasts I would be without wrath - even if wrath should arise in me, I would quickly dispel it." "When Sakka, the lord of the gods, Mahāli, was formerly a human being, these seven items of good practice were complete and undertaken, because of which undertaking Sakka attained the position of Sakka."
Smooth, of kindly conversation, one who has abandoned slander.
Him indeed the gods of the Thirty-three have called a good person."
4.
The Discourse on the Poor
260. On one occasion the Blessed One was dwelling at Rājagaha in the Bamboo Grove, the Squirrels' Feeding Ground. There the Blessed One addressed the monks - "Monks." "Venerable sir," those monks assented to the Blessed One. The Blessed One said this -
"Once upon a time, monks, a certain man in this very Rājagaha was a poor human being, a wretched human being, a miserable human being. He took upon himself faith in the Teaching and discipline proclaimed by the Tathāgata, he took upon himself morality, he took upon himself learning, he took upon himself generosity, he took upon himself wisdom. Having taken upon himself faith in the Teaching and discipline proclaimed by the Tathāgata, having taken upon himself morality, having taken upon himself learning, having taken upon himself generosity, having taken upon himself wisdom, upon the body's collapse at death, he was reborn in a fortunate realm, in a heavenly world, in the company of the Thirty-three gods. He outshines the other gods in beauty and glory. Thereupon, monks, the gods of the Thirty-three grumbled, criticised, and complained - 'Wonderful indeed, friend, marvellous indeed, friend! For this young god, when formerly being a human being, was a poor human being, a wretched human being, a miserable human being; upon the body's collapse at death, he was reborn in a fortunate realm, in a heavenly world, in the company of the Thirty-three gods. He outshines the other gods in beauty and glory.'
"Then, monks, Sakka, the lord of the gods, addressed the gods of the Thirty-three - 'Do not, sirs, grumble at this young god. This young god, sirs, when formerly being a human being, took upon himself faith in the Teaching and discipline proclaimed by the Tathāgata, he took upon himself morality, he took upon himself learning, he took upon himself generosity, he took upon himself wisdom. Having taken upon himself faith in the Teaching and discipline proclaimed by the Tathāgata, having taken upon himself morality, having taken upon himself learning, having taken upon himself generosity, having taken upon himself wisdom, upon the body's collapse at death, he was reborn in a fortunate realm, in a heavenly world, in the company of the Thirty-three gods. He outshines the other gods in beauty and glory.' Then, monks, Sakka, the lord of the gods, conciliating the gods of the Thirty-three, at that time spoke these verses -
And whose morality is good, dear to the noble ones, praised.
They call him 'not poor', his life is not in vain.
The wise one should pursue, remembering the Buddhas' teaching."
5.
The Discourse on the Pleasant
261. At Sāvatthī in Jeta's Grove. Then Sakka, the lord of the gods, approached the Blessed One; having approached, he paid respect to the Blessed One and stood to one side. Standing to one side, Sakka, the lord of the gods, said this to the Blessed One - "What indeed, venerable sir, makes a place pleasant?"
Are not worth a sixteenth fraction of what is pleasant for humans.
Wherever Worthy Ones dwell, that place is pleasant."
6.
The Discourse on the Sacrificer
262. On one occasion the Blessed One was dwelling at Rājagaha on the Vulture's Peak mountain. Then Sakka, the lord of the gods, approached the Blessed One; having approached, he paid respect to the Blessed One and stood to one side. Standing to one side, Sakka, the lord of the gods, addressed the Blessed One in verse –
Making merit leading to acquisition, where is what is given of great fruit?"
This is the Community, upright, concentrated in wisdom and morality.
Making merit leading to acquisition, what is given to the Community is of great fruit."
7.
The Discourse on Homage to the Buddha
263. At Sāvatthī in Jeta's Grove. Now at that time the Blessed One had gone for his day residence and was in seclusion. Then Sakka, the lord of the gods, and Brahmā Sahampati approached the Blessed One; having approached, they stood each leaning against a door-post. Then Sakka, the lord of the gods, spoke this verse in the presence of the Blessed One:
Burden-dropper, free from debt, wander in the world;
And your mind is well liberated,
Like the moon on the fifteenth night."
"Indeed, lord of the gods, Tathāgatas should not be praised thus. But thus, lord of the gods, Tathāgatas should be praised:
Caravan leader, free from debt, wander in the world;
Let the Blessed One teach the Teaching,
There will be those who understand.'
8.
The Discourse on Homage by the Householder
264. At Sāvatthī. There, etc. said this - "Once upon a time, monks, Sakka, the lord of the gods, addressed Mātali the charioteer - 'Harness, my dear Mātali, the chariot yoked with a thousand thoroughbreds. Let us go to the pleasure ground to see the beautiful grounds.' 'Yes, venerable sir,' monks, Mātali the charioteer, having assented to Sakka, the lord of the gods, having yoked the chariot harnessed to a thousand thoroughbreds, announced to Sakka, the lord of the gods - 'The chariot yoked with a thousand thoroughbreds has been harnessed for you, sir. Now do as you think fit.' Then, monks, Sakka, the lord of the gods, descending from the Vejayanta palace, having made salutation with joined palms, paid homage to the various directions. Then, monks, Mātali the charioteer addressed Sakka, the lord of the gods, in verse -
And the four great kings, and the glorious gods of the Thirty-three;
Then who is that demon whom you, Sakka, pay homage to?"
And the four great kings, and the glorious gods of the Thirty-three.
I venerate those rightly gone forth, whose goal is the holy life.
Who support their wives righteously, I pay homage to them, Mātali."
I too pay homage to those whom you pay homage to, Vāsava."
Having paid homage to the various directions, the chief one mounted the chariot."
9.
The Discourse on Homage to the Teacher
265. At Sāvatthī in Jeta's Grove. "Once upon a time, monks, Sakka, the lord of the gods, addressed Mātali the charioteer - 'Harness, my dear Mātali, the chariot yoked with a thousand thoroughbreds. Let us go to the pleasure ground to see the beautiful grounds.' 'Yes, venerable sir,' monks, Mātali the charioteer, having assented to Sakka, the lord of the gods, having yoked the chariot harnessed to a thousand thoroughbreds, announced to Sakka, the lord of the gods - 'The chariot yoked with a thousand thoroughbreds has been harnessed for you, sir. Now do as you think fit.' Then, monks, Sakka, the lord of the gods, descending from the Vejayanta palace, having made salutation with joined palms, paid homage to the Blessed One. Then, monks, Mātali the charioteer addressed Sakka, the lord of the gods, in verse -
Then who is that demon whom you, Sakka, pay homage to?"
The Teacher of superior name, I pay homage to him, Mātali.
Those who have eliminated the mental corruptions, the Worthy Ones, I pay homage to them, Mātali.
Trainees delighting in diminution, diligently train themselves;
I pay homage to them, Mātali."
I too pay homage to those whom you pay homage to, Vāsava."
Having paid homage to the Blessed One, the chief one mounted the chariot."
10.
The Discourse on Homage to the Community
266. At Sāvatthī in Jeta's Grove. There, etc. said this - "Once upon a time, monks, Sakka, the lord of the gods, addressed Mātali the charioteer - 'Harness, my dear Mātali, the chariot yoked with a thousand thoroughbreds. Let us go to the pleasure ground to see the beautiful grounds.' 'Yes, venerable sir,' monks, Mātali the charioteer, having assented to Sakka, the lord of the gods, having yoked the chariot harnessed to a thousand thoroughbreds, announced to Sakka, the lord of the gods - 'The chariot yoked with a thousand thoroughbreds has been harnessed for you, sir. Now do as you think fit.' Then, monks, Sakka, the lord of the gods, descending from the Vejayanta palace, having made salutation with joined palms, paid homage to the Community of monks. Then, monks, Mātali the charioteer addressed Sakka, the lord of the gods, in verse -
Submerged in this corpse, afflicted by hunger and thirst.
Tell me the conduct of the sages, let us hear your word."
From whatever village they depart, without longing they go.
Seeking what is prepared by others, by that the virtuous sustain themselves.
The gods are opposed to the titans, and many mortals too, Mātali.
Without grasping among those with grasping, I pay homage to them, Mātali."
I too pay homage to those whom you pay homage to, Vāsava."
Having paid homage to the Community of monks, the chief one mounted the chariot."
The second chapter.
Its summary:
The sacrificer and homage, three on Sakka's paying homage.
3.
The Third Chapter
1.
The Discourse on Having Cut
267. At Sāvatthī in Jeta's Grove. Then Sakka, the lord of the gods, approached the Blessed One; having approached, he paid respect to the Blessed One and stood to one side. Standing to one side, Sakka, the lord of the gods, addressed the Blessed One in verse –
Of what one thing do you approve the murder, Gotama?"
Of wrath with its poisonous root, with its sweet tip, Vāsava,
The noble ones praise the murder, for having cut that off one does not grieve."
2.
The Discourse on Ugliness
268. At Sāvatthī in Jeta's Grove. There, etc. said this - "Once upon a time, monks, a certain demon, ugly and dwarfish, sat down on the seat of Sakka, the lord of the gods. Thereupon, monks, the gods of the Thirty-three grumbled, criticised, and complained - 'Wonderful indeed, friend, marvellous indeed, friend! This demon, ugly and dwarfish, is seated on the seat of Sakka, the lord of the gods!' In whatever way, monks, the gods of the Thirty-three grumbled, criticised, and complained, in that way that demon became even more handsome, even more fair to behold, and even more pleasing.
"Then, monks, the gods of the Thirty-three approached Sakka, the lord of the gods; having approached, they said this to Sakka, the lord of the gods - 'Here, sir, a certain demon, ugly and dwarfish, is seated on the seat of Sakka, the lord of the gods. Thereupon, sir, the gods of the Thirty-three grumble, criticise, and complain - Wonderful indeed, friend, marvellous indeed, friend! This demon, ugly and dwarfish, is seated on the seat of Sakka, the lord of the gods. In whatever way, sir, the gods grumble, criticise, and complain, in that way that demon becomes even more handsome, even more fair to behold, and even more pleasing. He must surely, sir, be a wrath-eating demon.'
"Then, monks, Sakka, the lord of the gods, approached that wrath-eating demon; having approached, having arranged his upper robe on one shoulder, having placed his right knee on the ground, having extended joined palms in salutation towards that wrath-eating demon, he announced his name three times - 'I am Sakka, sir, the lord of the gods; I am Sakka, sir, the lord of the gods.' In whatever way, monks, Sakka, the lord of the gods, announced his name, in that way that demon became even uglier and even more dwarfish. Having become even uglier and even more dwarfish, he disappeared right there." Then, monks, Sakka, the lord of the gods, having sat down on his own seat, conciliating the gods of the Thirty-three, at that time spoke these verses -
I do not stay angry for long, wrath does not persist in me.
I restrain myself, seeing my own welfare."
3.
The Discourse on Sambara's Magic
269. At Sāvatthī, etc. The Blessed One said this – "Once upon a time, monks, Vepacitti, the lord of titans, was sick, afflicted, severely ill. Then, monks, Sakka, the lord of the gods, approached Vepacitti, the lord of titans, to enquire about his illness. Vepacitti, the lord of titans, monks, saw Sakka, the lord of the gods, coming from afar. Having seen him, he said this to Sakka, the lord of the gods – 'Give me medical treatment, lord of the gods.' 'Teach me, Vepacitti, the Sambari magic.' 'I will not teach you until I, sir, consult the titans.' Then, monks, Vepacitti, the lord of titans, consulted the titans – 'Shall I, sirs, teach Sakka, the lord of the gods, the Sambari magic?' 'Do not, sir, teach Sakka, the lord of the gods, the Sambari magic.' Then, monks, Vepacitti, the lord of titans, addressed Sakka, the lord of the gods, in verse –
He goes to the terrible hell, like Sambara for a hundred years."
4.
The Discourse on Transgression
270. At Sāvatthī, etc. in the park. Now at that time two monks quarrelled. There one monk gave offence. Then that monk confessed his transgression as a transgression in the presence of that monk; that monk did not accept it. Then several monks approached the Blessed One; having approached, they paid respect to the Blessed One and sat down to one side. Seated to one side, those monks said this to the Blessed One - "Here, venerable sir, two monks quarrelled, there one monk gave offence. Then, venerable sir, that monk confessed his transgression as a transgression in the presence of that monk, that monk did not accept it."
"There are these two fools, monks. One who does not see a transgression as a transgression, and one who does not accept according to the rule when another is confessing a transgression" – these, monks, are the two fools. "There are these two wise persons, monks. One who sees a transgression as a transgression, and one who accepts according to the rule when another is confessing a transgression" – these, monks, are the two wise persons.
"Once upon a time, monks, Sakka, the lord of the gods, conciliating the gods of the Thirty-three in the Sudhammā assembly hall, at that time spoke this verse –
Do not censure one who is not to be censured, and do not speak slander;
Then wrath crushes an evil person, as a mountain does."
5.
The Discourse on Non-Wrath
271. Thus have I heard - On one occasion the Blessed One was dwelling at Sāvatthī in Jeta's Grove, Anāthapiṇḍika's park. There the Blessed One addressed the monks, etc. The Blessed One said this – "Once upon a time, monks, Sakka, the lord of the gods, conciliating the gods of the Thirty-three in the Sudhammā assembly hall, at that time spoke this verse –
Non-wrath and non-violence, and the practice among the noble ones;
Then wrath crushes an evil person, as a mountain does."
The third chapter.
Its summary:
Taught by the supreme Buddha, this indeed is the Sakka pentad.
The Connected Discourses on Sakka is complete.
The Chapter with Verses is concluded as first.
Its summary:
Brahmā, brahmin, Vaṅgīsa, by the forest demon, and Vāsava.
The Pāḷi of the Connected Discourses with Verses is concluded.