1:1 nalavaggo - english

1:1 Nalavaggo - English

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Sutta PitakaSamyutta NikàyaDivision I Ý Sagàtha

Book 1 Ý Devatà SaüyuttaChapter 1 Ý Naëavaggo

Namo tassa bhagavato arahato sammàsambuddhassa.

1. 1. 1.

(1) Ogham Þ Flood

I heard thus. Once the Blessed One lived in Sàvatthi, in Jeta's grove in the monastery offered by Anàthapiõóika. Whenthe night was waning, a certain deity illuminating the whole of Jeta's grove approached the Blessed One, worshipped,stood on a side and said:

ßVenerable sir, how did you cross the flood?û

ßFriend, I crossed the flood not taking a footing and not exerting.û

ßVenerable sir, not taking a footing and not exerting in which manner, did you cross the flood?û

ßIt's after a long time I have seen a Brahmin who has extinguished,Without standing and without exerting he has crossed the diffused ness of the world.û

ßFriend, when standing I sank, when exerting I was led astray, therefore not standing, not exerting I crossed theflood.û

Saying it, the deity waited for the approval of the Blessed One. Knowing the Teacher approves, she worshiped andcircumambulated the Blessed One and vanished from there.

1. 1. 2.

(2) Nimokkho Ý Release


ßVenerable sir, do you know the seclusion, deliverance and release of beings?û

ßFriend, I know the seclusion, deliverance and release of beings.û

ßVenerable sir, as yon know, how is the seclusion, deliverance and release of beings?û

ßDiminishing the interest `to be', and destroying perceptions and consciousness, seeing appeasement and cessation offeelings, I see as the seclusion, deliverance and the release of beings.û



1. 1. 3.

(3) Upameyyam Ý Comparing


ßThe life span is short and humans are led along,There is no shelter for those overcome by decay.Seeing this fear in death, do merit that brings pleasantness.The life span is short and humans are led alongThere is no shelter for those overcome by decaySeeing appeasement in this, give up worldly material.û

1. 1. 4.

(4) Accenti Ý Time Sits

I heard thus. Once the Blessed One lived in Sàvatthi, in Jeta's grove in the monastery offered by Anàthapiõóika. Whenthe night was waning, a certain deity illuminating the whole of Jeta's grove approached the Blessed One worshipped,stood on a side and said:

ßTime sits, existences roll on and the lifespan of beings dwindle gradually,Seeing this fear in death, do merit that brings pleasantness.Time sits, existences roll on and the lifespan of beings dwindle gradually,Seeing this fear in death, give up worldly material.û

1. 1. 5.

(5) Katichinde Ý How Many Are Cut

ßI heard thus. Once the Blessed One lived in Sàvatthi, in Jeta's grove in the monastery offered by Anàthapiõóika.When the night was waning, a certain deity illuminating the whole of Jeta's grove approached the Blessed Oneworshipped, stood on a side and said:

ßHow many should be cut, how many given up and how many developed further?With coming together of how many is said, the bhikkhu has crossed the flood?There's five to cut, five to give up and five to be developed furtherAnd with the coming together of five, it is said the bhikkhu has crossed.û

1. 1. 6.

(6) Jàgaram Ý Awake




ßHow many sleep, when awake? How many are wakeful in sleep,How does impurity and purity come about?Five sleep wakefully and five are awake when sleepingIn five, there is purity and impurity.

1. 1. 7.

(7) Appatividità Ý Not Penetrating


ßNot penetrating certain things, one deviates from right view,The sleeping do not penetrate, it is time to be wakeful.Thoroughly penetrating certain things, one does not deviate from right view,Penetratingly and thoroughly, knowing they tread the right path.û

1. 1. 8.

(8) Susamuññhà Ý Thoroughly Forgetful

ßThoroughly forgetful of certain things, one deviates from right view,The sleeping do not penetrate, it is time to be wakeful. Thoroughly mindful of certain things, one does not deviate from right view,Penetratingly and thoroughly, knowing they tread the right path.û

1. 1. 9.

(9) Namànakàma Ý A Desire To Measure


ßWith measuring, there is no taming in this world,There is no moral perfection to the inattentive.Someone, living alone in the forest negligentlyCannot, cross the domains of Death.

Dispelling measuring and well composed,With good intention, always well released,Lives in the forest, alone, diligentlyIndeed he crosses the domains of Death. .

1. 1. 10.

(10) Ara¤¤e Ý In the Forest




ßLiving in the forest peacefully, leading the holy life,Partaking food once for the day, how is the countenance so pleasant?û

ßDoes not grieve the past, does not think of the future,Satisfied in the present, by that the countenance is pleasant.

ßPlanning the future too much, and grieving the past,The foolish whither, like reeds cut when young.û

1:2-Nandanavaggo - English

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Book 1 Ý Devatà SaüyuttaChapter 2 Ý Nandanavaggo


1. 2. 1.

(11) Nandana Ý Rejoicing

Thus I heard. Once the Blessed One was living in Sàvatthi in Jeta's grove, in the monastery offered by Anàthapiõóika.The Blessed One addressed the bhikkhus from there:

ßBhikkhus, in the past, in the Nandana grove of the thirty two gods, a certain god provided with the five strands ofheavenly sensual bliss was enjoying them until the snapping of the fingers and said this stanza:

ßThey, that have not seen Nandana grove, do not know the enjoyments of the king of gods, and the fame, of the thirty-three gods

Bhikkhus, a certain deity hearing this, replied with this stanza:

ßYou fools do not know the words of the worthy ones,All determinations are impermanent,

They are of the nature of rising and falling.Arisen they fade, their complete surcease is bliss.û

1. 2. 2.

(12) Nandanà Ý Enjoyment

A certain deity worshipped the Blessed One, stood on a side and said this stanza:

ßSons are the enjoyment of those who have sonsThe herd, enjoyment of the herdsman,Endearments are the enjoyment of humansWithout endearments, there's no enjoyment.û

ßSons are the grief of those who have sonsHerd, the grief of the herdsman,Endearments are the grief of humansWithout endearments, there's no grief.û

1. 2. 3.



(13) Natthi puttasamam Ý Nothing So Loveable As Sons


ßNo love is comparable to the love of sonsNo wealth is comparable to the wealth of the herd,There's no illumination comparable to the sun,And the ocean is the foremost lake.û

ßNo love is comparable to the love of selfNo wealth, comparable to the wealth of grains,There's no illumination comparable to wisdom And rain is the foremost lake.û

1. 2. 4.

(14) Khattiyo Ý A Warrior


ßOf the two-footed a warrior is foremost, of the four-footed a bull,Of wives a maiden is foremost, of sons the first born.û

ßOf the two-footed the all Enlightend One, is foremost, Of the four-footed the thoroughbred,Of wives, she who listens and of sons the loyal one is foremost.û

1. 2. 5.

(15) Sakamàno or Santikàyo Ý Pride

ßWhen young, I enjoyed life, like a bird in a great forest,

Now great fear occurs to me, on account of that When young, I enjoyed life, like a bird in a great forest,Now attachment occurs to me, for that.û

1. 2. 6.

(16) Niddà tandi Ý Sleepiness and Laziness

Sleepiness, laziness, disliking the training and drowsiness after a meal,With these, the path of the noble ones' does not become evident.Sleepiness, laziness, disliking the training and drowsiness after a meal,With effort dispelling these, the path of the noble ones' is purified.

1. 2. 7.



(17) Dukkaram (or Kummo) Ý It is difficult

recluseship by a not learned man, is difficult and without satisfaction,The difficulties are many, in which the fool sinks.How should I do the recluseship, my mind does not attendWith every step he falters, overcome by thoughts. Like a tortoise with all his limbs inside the shell The bhikkhu is preoccupied in his own thoughtsNot relying, nor hurting another,The extinguished bhikkhu, does not blame anyone

1. 2. 8.

(18) Hiri Ý Shame

If a man is restrained on account of shame he does not care for blame, Like the thoroughbred who does not need the whip.The offspring restrained by shame always behaves mindfully.He comes to the end of unpleasantness treading the right path.

1. 2. 9.

(19) Kutikà Ý Hut

Haven't you a hut? Haven't you a nest?Haven't you a brood? Are you free from bonds?û

ßI do not have a hut, nor do I have a nest.Neither do I have a brood. I am free from bonds.û

ßTo what do I say is a hut? What is the nest?What is the brood and what is the bond? û

ßMother, I say is the hut, wife is the nest.Sons are the brood and craving is the bond.û

ßGood! You, do not have a hut and do not have a nest.Good! You do not have a brood and is free from bonds.û

1. 2. 10.

(20) Samiddhi Ý Venerable Samiddhi

1. Thus I heard. At one time the Blessed One was living in the monastery with a hot water bath in Rajagaha.

2. Venerable Samiddhi getting up in the last watch of the night went to the hot water bath to wash his body. Ascendingfrom the hot water bath, he stood in one robe drying his body.

3. Then a certain deity, when the night was waning illuminated the whole of the hot water bath, approached venerableSamiddhi and standing in space said this stanza to venerable Samiddhi:



ßThe bhikkhu begs for alms without partaking, if he had partaken he would not beg,After partaking do beg! The time is not yet ripe to beg.

I do not know, what you mean by time, you do not see time in the sixTherefore I beg without partaking, may time not hinder me.û.

4. Then that deity ascended to earth and said thus to venerable Samiddhi:

ßBhikkhu, you are a child yet, with black hair, in the prime of youth, you have not enjoyed sensuality. Partake, humansense pleasures. Do not throw away pleasure that is here and now and run for pleasure in unknown time.û

5. ßFriend, I have not given up present pleasures and I do not run for timeless pleasures. I have given up the timelesssearch and enjoy it, here and now. The Blessed One has said that sensuality is impermanent, unpleasant, with troubleand that its dangers are many. The Teaching has results that are here and now. It invites a search leading inwards andshould be realized by the wise by themselves.û

6. ßBhikkhu, how has the Blessed One said that sensuality is impermanent, unpleasant, with trouble and that itsdangers are many?. How does the Teaching have results here and now, inviting a search, leading inwards and berealized by the wise by themselves?û

7. ßFriend, I'm a novice, who has come to this dispensation recently, I cannot explain these. There is the rightfullyenlightened Blessed One, abiding in the Tapoda monastery in Rajagaha. Approach the Blessed One and ask thisquestion and as the Blessed One explains, bear it in mind.û

8. ßFriend, it is not easy to approach the Blessed One, for most of the time the Blessed One is attended by verypowerful deities. If you approach and ask this question, we will also come to listen to the Teaching.û

9. Venerable Samiddhi agreeing to ask the question approached the Blessed One, worshipped, sat on a side and said:

10. Venerable sir, I got up in the last watch of the night, went to the hot water bath to wash my body. Ascending thehot water bath I stood in one robe drying my body.

Then a certain deity, when the night was waning illuminated the whole of the hot water bath and approached me andstanding in space said this stanza:

ßThe bhikkhu begs for alms without partaking, if he had partaken he would not beg,

After partaking do beg! The time is not yet ripe to beg.û

11. Then venerable sir, I replied with this stanza:

I do not know, what you mean by time, you do not see time in the sixTherefore I beg without partaking, may time not hinder me.û.

12. Then, that deity ascended to earth and said to me:

ßBhikkhu, you are a child yet, with black hair, in the prime of youth, you have not enjoyed sensuality. Partake, humansense pleasures. Do not throw away pleasures that are here and now and run for pleasure in unknown time.û

13. Venerable sir, then I said thus to that deity:

ßFriend, I have not given up present pleasures and I do not run for timeless pleasures. I have given up the timelesssearch and enjoy it, here and now. The Blessed One has said that sensuality is impermanent, unpleasant, with troubleand that its dangers are many. The Teaching has results that are here and now. It invites a search leading inwards andshould be realized by the wise by themselves.û



14. Venerable sir, when this was said that deity said:

ßBhikkhu, how has the Blessed One said that sensuality is impermanent, unpleasant, with trouble and that its dangersare many? How does the Teaching have results here and now, inviting a search, leading inwards and be realized by thewise by themselves?û

15. Venerable sir, when this was said, I replied thus:

Friend, I'm a novice, who has come to this dispensation recently, I cannot explain these. There is the rightfullyenlightened Blessed One, abiding in the Tapoda monastery in Rajagaha. Approach the Blessed One and ask thisquestion and as the Blessed One explains, bear it in mind.

16. Then that deity said thus:

ßFriend, it is not easy to approach the Blessed One, for most of the time the Blessed One is attended by very powerfuldeities. If you approach and ask this question, we will also come to listen to the Teaching. Venerable sir, if that deityspeaks the truth, should be close by.

17. Then that deity said, ßBhikkhu, ask the question, we have arrived.û

18. Then the Blessed One said a stanza to the deity:

ßBeings established in the perception of non-decay,Not knowing non-decay, go to the domains of Death.Thoroughly studying non-decay, not imagining in that state,Not seeing himself there, he has no miscalculations about it.Non-human, if you understand, say that you do.û

19. ßVenerable sir, I do not understand the detailed meaning of this short discourse.Good! If the Blessed One would explain this short discourse, so that I would understand it, in detail.û

20. ßIf someone imagines, I'm equal, superior or inferior, to him, there is a dispute.When he has no doubts about that, the threefold measurement is no more.Non-human, if you understand, say that you do?û

21. ßVenerable sir, I do not understand the detailed meaning of this short discourse too. Good! If the Blessed Onewould explain this short discourse, so that I would understand it in detail.û

22. ßGiving up speculating and overcoming measuring,When craving is destroyed for name and matter in this world.When bonds are cut and is without trembling and desires,He is not found as a god or as a human In this, the other world, in heaven or in any settlement,Non-human, if you understand, say that you do.û

23. ßVenerable sir, I understand the detailed meaning of this short discourse thus:

ßDo no evil by word, mind or body,For any reason, in this world, Give up sensuality and become mindful and awareAnd do not pursue unpleasantness. It's a useless pursuit.û

1:3-Sattivaggo - English

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Book 1 Ý Devatà SaüyuttaChapter 3 Ý Satti


1. 3. 1.

(21) Sattiya Ý With a Sword


ßAs though tormented, touching the top, with a swordThe bhikkhu does the recluseship mindfully to dispel sensual greed.û

As though tormented, touching the top with a swordThe bhikkhu does the recluseship mindfully to dispel the deluded view of a self.û

1. 3. 2.

(22) Phusati Ý Hurting

ßHurting those who do not hurt, the one who hurts, is hurt,Therefore, by hurting those who should not be hurt, the hurter is hurt.

If someone hurts a pure man without blemish,That foolish man feels his own demerit, like fine sand thrown against the wind.û

1. 3. 3.

(23) Jañà Ý A Tangle

ßThe internal and the external are tangled. The populace is entangled.I ask Gotama, who would disentangle this entangle?û

ßA wise man established in virtues, develops his mind and wisdomAnd that zealous and clever bhikkhu, disentangles, the tangle.In whomever greed, hate and delusion are dispelled,That worthy one, whose desires are destroyed, has disentangled it.ßWhen name and matter is pulled out without anything remaining,And also anger and material perceptions, then too it is disentangled.û



1. 3. 4.

(24) Mano-nivàranà Ý Restraint of The Mind

ßIf someone restrains his mind when the need arises, By that, unpleasantness does not come to him.If his mind is always restrained, He is released from all unpleasantness.û

ßIf the mind is not restrained always, It has not reached the highest good.Whenever demerit rises, Then and there restrain the mind.û

1. 3. 5.

(25) Araham Ý The Worthy

ßA bhikkhu, who has done his duty as a worthy one Having destroyed desires, bears the last bodyHe may say, Ì say' or others `say it's to me' A bhikkhu, who has done his duty as a worthy one Having destroyed desires, bears the last bodyMay say, Ì say' or others `say it's to me' Clever in the ways of expression in the world,He would say it, wanting to convey the meaning A bhikkhu, who has done his duty as a worthy one Having destroyed desires, bears the last bodyHas overcome measuring, He may say, Ì say' or others `say it's to me'There are no bonds to one, who has dispelled measuring,He has dispelled all signs of measuringThe wise one has overcome all thinking what so ever. He may say, Ì say' or others `say it's to me' Clever in the ways of expression in the world,He would say it, wanting to convey the meaning.û

1. 3. 6.

(26) Pajjoto Ý Light

ßHow many lights are there, in the world to illuminate it?We ask this from the good one.û

ßIn the world, there are four lights, a fifth is not evidentDuring the day the sun burns and the moon shines at nightFire burns here and there, day and nightOf illuminations, the all knowing one's light is foremost and incomparable.û

1. 3. 7.



(27) Sarà Ý Movement

ßWhere does the movement stop? How does the rolling stop?How are name and matter annihilated without anything remaining?û

ßWherever water, earth, fire and air have no footingThere, movement stops and the rolling stopsThere name and matter is annihilated without anything remaining.û

1. 3. 8.

(28) Mahadhanà Ý Great Wealth

ßEven the wealthy, resourceful worriers; landowners,Become greedy for each others wealth, not caring for sensualityMake endeavor following the desire `to be'.Some give up greed and craving, don't make endeavor in this world?û

ßGiving up home, becoming homeless, give up, sons and herds.They dispel greed, hate and delusion and destroy desires.Become worthy, do not make endeavor in the world.

1. 3. 9.

(29) Catucakka Ý Four Wheels

ßBorn from dust we are four wheels, nine entrancesAnd merit mixed with greed.Hero, how should we proceed?û

ßCut, interest, the straps, desires, greed and demerit,Also uproot craving completely and then proceed.û

1. 3. 10.

(30) Enijangha Ý Limbed like an antelope

ßHas the limbs of an antelope, is thin and heroic,Partakes little food without indulging,Roams like a lion, like an elephant does not desire sensuality,Approaching ask, how should we end unpleasantness?û

ßIn the world, there are five strands of sensuality and mind is the sixth.Dispelling the interest for them, should be released from unpleasantness.û

1:4-Satullapakayikavaggo - English

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Book 1 Ý Devatà SaüyuttaChapter 3 Ý Satullapakàyika Vaggo


1. 4. 1.

(31) Sabbhi Ý All

1. I heard thus. Once the Blessed One lived in Sàvatthi in Jeta's grove in the monastery offered by Anàthapiõóika.

2. When the night was waning a large number of deities of the Satullapa company approached the Blessed One,illuminating the whole of Jeta's grove, they worshiped the Blessed One and stood on a side.

3. One of those deities said thus in the presence of the Blessed One:

ßAssociate all and become intimate with all,Know the right Teaching of Great Men. It's not demerit, it's for well being.û

4. Then another deity said thus in the presence of the Blessed One:

ßAssociate all and become intimate with all,Know the right Teaching of Great Men. It's gaining wisdom for extinction.û


ßAssociate all and become intimate with all,Know the right Teaching of Great Men. It's not grieving, among the grief stricken.û

6. Another deity said thus in the presence of the Blessed One:

ßAssociate all and become intimate with all,Know the right Teaching of Great Men. It's shining amidst your relations.û


ßAssociate all and become intimate with all.Know the right Teaching of Great Men. Thus beings are born in heaven.û


ßAssociate all and become intimate with all,Know the right Teaching of Great Men. By that beings stay pleasant.û

9. ßThen another deity said to the Blessed One: ßVenerable sir, whose words are good words?û

ßAll these are good words, yet listen to what I have to say.ßAssociate all and become intimate with all,



Know the right Teaching of Great Men, and be released from all unpleasantness.û

1. 4. 2.

(32) Macchari Ý Miserly


2. When the night was waning a large number of deities of the Satullapa group, approached the Blessed One,illuminating the whole of Jeta's grove, worshiped the Blessed One and stood on a side.

3. One of those deities said thus in the presence of the Blessed One:

ßThe miserly and the negligent do not give gifts such as these,Desiring merit, gifts should be given knowing.û


ßWith whatever fears the miserly do not give gifts,Through that same fear, they give giftsHunger and thirst are the things that the miserly fear,That same fear, touch them, in this and the other world.Therefore lessen miserliness by giving gifts and overcoming stainsIt's merit that establishes living beings in the next world.û


ßThey do not die on account of the dead, like a jungle road abandoned for, its faults.Even a little should be bestowed on them, that is the ancient loreSome bestow a little, others do not give much.Even a little given, brings thousandfold results.


ßSeldom the giver, gives realizing the results of actionThe unappeased do not know the results of actionThe right Teaching is difficult to understand.Therefore the mindful and the absent minded,Have different courses of actionThose unappeased, go to hell, the appeased to heaven.ûThen another deity in the presence of the Blessed One said:ßVenerable sir, whose words are good?û

'All these words are good words, yet listen to what I have to say.He who lives a life of gleaning, according to the TeachingNourishing his wife and giving even a little, does better thanMaking a thousand sacrifices to hundred thousands.It does not reach up, even to a quarter.û


ßWhy does such a great sacrifice,Made rightfully not bear the highest results?



Making a thousand sacrifices, to hundred thousands.Why does it not reach up, even to a quarter?û

9. The Blessed One replied that deity, saying this stanza:

ßA certain one gives unrighteous giftsBy plundering, binding and causing griefA thousand offerings with tearful eyes and punishmentAre not even a quarter, compared to a righteous offering.û

1. 4. 3.

(33) Sàdhu Ý It's Good!

1. I heard thus. Once the Blessed One lived in Sàvatthi, in Jeta's grove in the monastery offered by Anàthapiõóika.


3. One of those deities made this solemn utterance in the presence of the Blessed One:

ßVenerable sir, giving gifts is good!ßThe miserly and the negligent do not give gifts such as these,Desiring merit, gifts should be given knowing!û

4. Another deity made this solemn utterance in the presence of the Blessed One:

ßVenerable sir, giving gifts is good, yet even a little should be given with care!A certain one, bestows little another does not give much,Given even a little, has a thousand fold in return!û

5. Then another deity made this solemn utterance in the presence of the Blessed One:

ßVenerable sir, giving gifts is good!Giving even a small gift is good!So also giving a gift out of faith is good!It is said, that giving a gift is like a fight!Even a little appeasement is a great victory!Knowing the results for giving, a little is given,By that, they become happy for the well being, of others.û .

6. Another deity made this solemn utterance in the presence of the Blessed One:

ßVenerable sir, giving gifts is good,Yet, even a little should be given with care!Even with faith, gifts should be given carefully!Giving gifts out of the rightfully earned is good!If someone gives gifts out of the rightfully earned,Exerting himself with sweat drippingOverstepping the warders of Vetaraniya,He procures a place in heaven.û




ßVenerable sir, giving gifts is good,Yet, even a little should be given with care!Even with faith, gifts should be given carefully!Giving gifts out of the rightfully earned is good!Also giving a gift, discriminating, is good.A gift given discriminatingly, is praised by the Well Gone OneGifts given thinking of the receiver,Are very fruitful with resultsLike seeds, embedded in a well prepared field.û


ßVenerable sir, giving gifts is good,Yet, even a little should be given with care!Even with faith, gifts should be given carefully!Giving gifts out of the rightfully earned is good!Giving gifts discriminating is also good!Yet the restrain towards living things is better.If one does not hurt living things and does not blame anybodyCausing fear is not heroic, out of fear demerit should not be done.û

9. Then another deity said to the Blessed One, ßVenerable sir, whose words are good words?û

ßAll these are good words, yet listen to what I have to say.ûA gift given out of faith is always praised,Giving a gift is, as good as a sermon,Before giving and even earlier, one is appeased,And the wise, even attain extinction, by giving gifts.û

1. 4. 4.

(34) Na Santi Ý Not present.



3. One of those deities said this stanza, in the presence of the Blessed One:

ßSensuality is not constantly present in humansThere are some sensual women bound to them, Men come back here, and go to the domains of death.Sorrow and unpleasantness rise from interest,Training the interest is lessening grief,Lessening grief is lessening unpleasantnessThe beautiful things in the world are not sensuality,Man's greedy thoughts for them, are sensuality.The beautiful things in the world stand as they are,The wise dispel the interest for themThrow out anger and give up measuring,Overcome all bonds, not soiled by name and matter,Do not have perceptions to fall into unpleasantness.



If someone gives up speculating and measuring,If he destroys craving in this world, for name and matter,When his bonds are cut and he is without troubles and desiresIf he is sought among gods or men, would not be found,In this, the other world, in heaven or in any settlement.û

Venerable Mogharaja said,

ßThose released thus are not seen.Among gods or men, in this or the other worldIf someone worships, those obliging noble humansThose that worship become pleasant.û

The Blessed One said:

ßIf they worship the thus released ones,They know the Teaching, dispel doubts,Giving up bonds, they too become bhikkhus.û

1. 4. 5.

(35) Ujjhànasa¤¤ino Ý Gods Taking Offence


2. When the night was waning a large number of deities with the perception of taking offence, approached the BlessedOne, illuminating the whole of Jeta's grove stood in mid air.

3. One of those deities said this stanza in the presence of the Blessed One:

ßAppeasement of the self, is one thing, it's declared in another way,It is deceit and fraud, like partaking a stolen meal.Whatever you do, say that, do not say what you do not doThe wise know those, who say what they do not do.û

ßJust by saying, or by listening only, it is not possible,To step out, other than by following this difficult methodThe wise, by concentrating find release from the bonds of death.Merely by knowing the ways of the world, it is not possible,The wise ones knowing it cross the diffused ness of the world.û

4. Then those deities descended to earth, put their tops down at the feet of the Blessed One and said: ßVenerable sir,pardon us, we have fallen to an offence owing to our demerit and ignorance. Without thinking we have hurt theBlessed One. May the Blessed One accept our pardon for our future restrain.

5. The Blessed One smiled.

6. Then much pleased, those deities with perceptions of offence, ascended to space.


ßWhen pardon was asked, it was not granted to them,The angry, like their anger and are bound by it.Asking pardon and its reaching up to Teacher was not evident correctly.



Anger did not turn into infatuation.Here. what is the clever thing to do?û

ßWhose anger was not evident, to whom did it not reach?Who was not infatuated?Which wise one is always mindful?û

ßThe enlightened, Thus Gone One is compassionate to all living thingsThe asking for pardon was not accepted, it did not reach up to him.He was not infatuated. He is the always mindful one.û

ßWhen pardon was asked, if it was not granted to them,If the angry ones, like their anger and its bondsI do not like that ill feeling, I accept your pardon.û

1. 4. 6.

(36) Saddhà Ý Faith

I heard thus. Once the Blessed One lived in Sàvatthi, in Jeta's grove in the monastery offered by Anàthapiõóika.



ßFaith, is a companion to man,If he does not lack faith,Fame, praise and such things come to him,Also he goes to heaven when leaving the bodyDispel anger and chase out measuring,Overcome all bonds,Not soiled by name and matterThose without perceptions,Do not fall into trouble.The foolish dabble in negligenceThe wise one protects diligence, more than his wealth.Do not dabble in negligence! Do not be passionate for sensual pleasures!Those concentrating diligently reach to the highest pleasantness.û

1. 4. 7.

(37) Samayo Ý Assembly.

I heard thus. At one time the Blessed One was living in the great forest in kapilavatthu, in the country of the Sakkyas,with about five hundred bhikkhus all worthy ones. All heavenly beings of the tenfold world systems had gatheredthere, to see the Blessed One and the Community of bhikkhus.

Then it occurred to the four gods of the pure abodes: The Blessed One is in the great forest in kapilavatthu, in thecountry of the Sakkyas, with about five hundred bhikkhus all worthy ones. All heavenly beings of the tenfold worldsystems have gathered there, to see the Blessed One and the Community of bhikkhus. We too should approach and



each one should say a stanza in the presence of the Blessed One.

Then those deities disappeared from the pure abodes and appeared before the Blessed One, as quickly as a strong manwould bend his stretched arm or stretch his bent arm.

One of those deities standing on a side said this stanza:

ßHeavenly beings have gathered in the woodlandsWe approached this righteous assembly,Will see the victorious, Community of bhikkhus.û

Another deity said this stanza in the presence of the Blessed One:

ßHere, the bhikkhus are concentratedTheir minds are in a single point,Like charioteers who have taken hold of the reins.The wise protect the mental faculties.û


ßPulling out the arrow, destroying the obstacle,Not wavering, to leave behind the strong pillar,They abide pure, with faith,Like, wise, tamed, young elephants.û


ßHe takes refuge in the Enlightened One and does not go to decrease.Giving up the human body, he procures a heavenly one.û

1. 4. 8.

(38) Sakalikam Ý A splinter

1. Thus I heard. At one time the Blessed One lived in the deer park in the middle valley, in Rajagaha.

2. At that time the Blessed One's foot had a cut with a splinter and the Blessed One had to bear a lot of sharp,disagreeable, unpleasant feelings.

The Blessed One bore them, mindful and aware without annoyance.

3. Spreading, the double lined robe, folded in four, on the ground, the Blessed One lay on it, turning to the right andmaking the lion's posture, keeping one foot over the other, mindfully.

4. When the night was waning, illuminating the whole of the middle valley, about seven hundred deities of theSatullapa group, approached the Blessed One, worshipped and stood on a side.

5. One of those deities uttered this solemn utterance, in the presence of the Blessed One:

ßIndeed the recluse, good Gotama, is an elephant, he exhibits the ways of an elephant. He endures a lot of sharp,disagreeable, unpleasant feelings mindful and aware, without annoyance.

6. Another deity uttered this solemn utterance, in the presence of the Blessed One:



ßIndeed the recluse, good Gotama is a lion, he exhibits the ways of a lion enduring a lot of sharp, disagreeable,unpleasant feelings mindful and aware, without annoyance.


ßIndeed the recluse, good Gotama is a thoroughbred, he exhibits the ways of a thoroughbred enduring a lot of sharp,disagreeable, unpleasant feelings mindful and aware, without annoyance.


ßIndeed the recluse, good Gotama is a bull, he exhibits the ways of a bull enduring a lot of sharp, disagreeable,unpleasant feelings mindful and aware, without annoyance.


ßIndeed the recluse, good Gotama, is a beast of burden, he exhibits the ways of a beast of burden, enduring a lot ofsharp, disagreeable, unpleasant feelings is mindful and aware, without annoyance.


ßIndeed the recluse, good Gotama is tamed, he exhibits the ways of a tamed, enduring a lot of sharp, disagreeable,unpleasant feelings mindful and aware, without annoyance.û


ßLook at the concentrated developed released mind! It is not strained, nor feasting, does not blame the observances. Ifsomeone belittles such a human elephant, human lion, human thoroughbred, human bull, human beast of burden, sucha tamed human it is nothing, but the lack of wisdom.

Altogether there are five hundred Vedas austerities and Brahmin observancesYet the minds are not rightfully releasedLacking in meaning, have not reached the other shore.Seized by craving and bound by virtues,Observing wretched observances for hundreds of yearsTheir minds are not rightfully releasedLacking in meaning have not reached the other shoreSomeone who measures, is not tamed,To one not restrained, there is no wisdom.Someone living alone in the forest negligently,Will not be spared, will meet death.Dispelling measuring and well restrained,With a good mind, always releasedLiving alone in the forest, diligently,Someone will cross the domains of death.û

1. 4. 9.

(39) Pajjunna Dhãtà I Ý Daughter of Pajjuna

I heard thus. Once the Blessed One was living in the peaked hall in the Great forest in Vesali.

2&3. When the night was waning illuminating the whole of the Great forest with an effulgent light, KokanadaPajjuna's daughter approached the Blessed One, worshipped and stood on a side and said these stanzas in the presence



of the Blessed One

3. ßLiving in the forests of Vesali, the foremost,Of those who have attained enlightenment.I, Kokanada Pajjunna's daughter worship you.I have heard that there was a Teaching,Realized by the wise one, in the pastNow I know it by myself, sages say about the Well Gone One.They that blame the noble ones' Teaching, are foolish,Falling in the Roruwa hell, they suffer loss for a long timeIf someone endures the noble one's Teaching, patiently,He gives up his human body and enjoys a heavenly body.û

1. 4. 10.

(40) Pajjunna Dhãtà II Ý Daughter of Pajjuna 2

I heard thus. Once the Blessed One was living in the peaked hall in the Great forest in Vesali.

2. When the night was waning, illuminating the whole of the Great forest with an effulgent light, Kokanada Pajjuna'ssecond daughter approached the Blessed One, worshipped and stood on a side and said these stanzas in the presence ofthe Blessed One

Kokanada Pajjuna's daughter, came like lightening, and said:

ßI worship the Enlightened One and the Teaching,And say these meaningful stanzas.However much we analyze the Teaching, it is this.I will tell it, in short, as my mind permits.Do no evil by word, mind or body for any reason.Mindfully dispel sensualityAnd do not pursue unpleasantness uselessly.û

1:5 Adittavaggo - English

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Book 1 Ý Devatà SaüyuttaChapter 5 Ý âditta Vagga


1. 5. 1.

(41) âdittam Ý On Fire

Thus I heard. At one time the Blessed One was living in the monastery offered by Anàthapiõóika in Jeta's grove inSàvatthi.

A certain deity, when the night was waning illuminating the whole of Jeta's grove with an effulgent light approachedthe Blessed One, worshipped and stood on a side.

Standing on a side, that deity pronounced these stanzas in the presence of the Blessed One:

ßWhen the house is on fire, things given away,Are important, the rest get burnt with the house.Thus our forefathers were carried away by decay and death,And whatever they gave got established for them.The given brought pleasant results, the not given was left behind,Robbers or kings took them, or it was destroyed by fire.At the end the body is burnt with all its belongings,Knowing this the wise partake and give their wealthBy partaking and giving in their capacityWithout blame procure a place in heaven.û

1. 5. 2.

(42) Kimdada Ý Giving What?

ßGiving what is giving strength? Giving what is giving beauty?Giving what is giving pleasantness? Giving what is giving sight?Who gives everything? May I know about this?û

ßGiving food is giving strength.Giving clothing is giving beauty.Giving conveyances is giving pleasantnessAnd giving light is giving sightHe that gives a dwelling gives everything.And advising according to the Teaching,One gives the deathless state.û



1. 5. 3.

(43) Annam Ý Food

ßGods and men, revel partaking food.Yet this non-human does not enjoy food?û

ßHe that bestows him food out of faith, with a pleasant mindThat same he shares in this and the other worldTherefore if gifts are given overcoming the stains of miserlinessThe merit establishes beings, well in the other world.û

1. 5. 4.

(44) Ekamuulà Ý A Single Root

ßThe sage crossed the abyss with a single root two turnsThree stains, five stones and the ocean with twelve eddies.û

1. 5. 5.

(45) Anomiya Ý Has No Name.

ßHis name is Anoma, he sees subtle meaningsGives wisdom without clinging to sensualityLook at the sage wise in all matters,He proceeds along the path of the noble ones.û

1. 5. 6.

(46) Accharà Ý For The Snapping of the Finger.

ßWith the snapping of the finger, the demons are associated,At the end of the forest is the enticement, how is this done?û

ßUpright, is the name of the path, no fear is the direction.Not crooked is the name of the chariot with the eye of the Teaching.Shame is the brakes and the accessories are mindfulness.Charioteer I say is the Teaching and right view, the attendantIf any woman or man goes in this direction,He reaches close up to extinction in this vehicle.û

1. 5. 7.

(47) Vanaropà Ý Forestation



ßWhose wisdom grows constantly day and night?Which virtuous people live righteously and go to heaven?û

ßThey who grow orchards, forests, and make bridges,They who provide water for drinking and give dwellingsTheir wisdom grows constantly day and night.Those virtuous people living righteously go to heaven.û

1. 5. 8.

(48) Jetavana Ý Jeta's Grove.

ßThis Jeta's grove, home of many sages,And inhabited by the king of righteousness, arouses joy in me.û

ßBeings who have to die, are purified by actions, knowledge, righteousness,Virtues and noble livelihood, not by birth or wealthTherefore the wise for their own welfarePenetrate into the Teaching and purify their selvesIn wisdom, virtues and appeasement like Sàriputta,Of those bhikkhus who have crossed over, he is the foremost.û

1. 5. 9.

(49) Maccharã Ý Miserly

ßIn this world there are the miserly, greedy and the revilersThey destroy gifts given to others. What results do they reap?And where do they go hereafter? We came to know about this.û

ßThe miserly, greedy and the revilers, who destroy gifts given to othersAre reborn in hell, as animals or the underworldIf reborn as humans would be in a poor clan,Clothes, scraps of food, amusement and play, from whereverThey gain with difficulty, when others see them as foolish,That too they will not gain.These are results here and now and decrease hereafter.û

ßNow we know this. And ask another question:If a benevolent one, free from miserliness is born in this world,With unwavering faith in the enlightenment, TeachingAnd the Community of bhikkus, what results, does he reap in this world and hereafter?We want to know this too.û

ßIf a benevolent one free from miserliness is born in this world,With unwavering faith in the enlightenment, TeachingAnd the Community of bhikkhusWhere he is born, explains the heaven.If born as a human in this world,Will be born in a wealthy family with resourcesClothes, scraps of food, amusement and play, he will gain without difficulty.



And he will enjoy the wealth amassed by others, as if it was his own.These are results here and now and increase, hereafter.û

1. 5. 10.

(50) Ghañãkàrasuttaü

<to be translated>

1:6 Jaravaggo - English

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Book 1 Ý Devatà SaüyuttaChapter 6 Ý Jarà Vagga


1. 6. 1.

(51) Jarà Ý Decay

ßWhat is suitable until decay? What is suitable to be established in?What is a gem for humans? What is difficult for robbers to carry away?û

ßVirtues are suitable until decay. It is suitable to be established in faith.Wisdom is a gem for humans and to carry away merit is difficult for robbers.û

1. 6. 2.

(52) Ajarà Ý Non-Decay

ßWhat is suitable for non-decay? What is suitable as an undertaking?What is a gem for humans? What is carried away by robbers?û

ßVirtues are suitable for non-decay and faith is suitable as an undertaking.Wisdom is a gem for humans and robbers do not carry away merit.û

1. 6. 3.

(53) Mittam Ý A Friend

ßWho is the friend of this earth? Who is the friend in one's own house?Who is the friend for birth in right view? Who is friend hereafter?û

ßA strong man is the friend of earth. Mother is friend in one's own house.For birth in right view, it's a friend who helps again and again.Merits, done will be the friend hereafter.û

1. 6. 4.

(54) Vatthu Ý Wealth

ßWhat is wealth for a human? What is the highest pleasantness?What helps the growth of the born, causing them to cling to earth?û



ßSons is the wealth for a human and wife the highest pleasantnessRain helps the growth of the born, fixing them to earth.û

1. 6. 5.

(55) Janam I Ý Stimulates

ßWhat stimulates man? What is the running?What is met in existences and what is the great fear?û

ßCraving stimulates man and his mind runs aboutMan meets this in existence and unpleasantness is the great fear.û

1. 6. 6.

(56) Janam II Ý Stimulates

ßWhat stimulates man? What is the running?What is met in existences and why is there no release?û

ßCraving stimulates man and his mind runs aboutMan meets this in existence and he is not released from unpleasantness.û

1. 6. 7.

(57) Janam III Ý Stimulates

ßWhat stimulates man? What is the running?What is met in existences and what is the hereafter?

ßCraving stimulates man and his mind runs aboutMan meets this in existence and action stands for him hereafter.û

1. 6. 8.

(58) Uppatho Ý Wrong Path

ßWhat is the declared wrong path? What gets wasted day and night?What is the stain of the holy life? And what is washing without water?û

ßGreed is declared, the wrong path, life span gets wasted day and night.Woman is the stain of the holy life, the populace is soiled there.Austerities and the holy life is the washing without water.û

1. 6. 9.



(59) Dutiyo Ý The Second

ßWhat is the second to a man? What rules over him?Man, who has to die, attached to what, will be released from unpleasantness?û

ßFaith is second to a man. Wisdom, rules over him.The dying one, attached to extinction is released from all unpleasantness.û

1. 6. 10.

(60) Kavã Ý Poet

ßWhat is the origin of stanzas?What is their distinctive mark?Based on what and dependant on what, are the stanzas?û

ßInterest is the origin of stanzas the distinctive marks are the lettersStanzas based on an individual show the condition of the poet.û

1:7 Anvavaggo - English

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Book 1 Ý Devatà SaüyuttaChapter 7 Ý Addha vagga


1. 7. 1.

(61) Nàmam Ý Name

ßWhat is it that, soils everything?Why is it not quite evident?By what one thing, is everything under control?û

ßName soils everything. Name is not much evident.By this one thing, name, everything is under control.û

1. 7. 2.

(62) Cittam Ý Mind

ßBy what is the world led on?By what is the worrying?By what one thing, is everything under control?û

ßThe leading is by the mind and the worrying tooBy this one thing mind, everything is under control.û

1. 7. 3.

(63) Taõhà Ý Craving

ßBy what is the world led on?By what is the worrying?By what one thing, is everything under control?û

ßThe leading is by craving and the worrying tooBy this one thing craving, everything is under control.û

1. 7. 4.

(64) Saüyojana Ý Bonds



ßWhat are bonds in the world?What is their arrangement?By dispelling what, it is said, extinction is attained?û

ßInterest is the bond in the world.The arrangement is by thinkingBy dispelling craving, extinction is attained.û

1. 7. 5.

(65) Bandhana Ý Bindings.

ßWhat is the binding in the world?What is the arrangement?By dispelling what, it is said,All bonds are cut?û

ßInterest is the bond in the world,The arrangement is thinkingBy dispelling craving,All bonds are cut.û

1. 7. 6.

(66) Abbhàhata Ý Attacked

ßBy what is the world attacked?By what is it attended?Pierced by what arrowDoes it fumigate all the time?û

ßThe world is attacked by death, attended by decayPierced by the arrow craving,Desires fumigate all the time.û

1. 7. 7.

(67) Uddito Ý Ensnared

ßBy what is the world ensnared?By what is it attended?By what is the world obstructed?On what is it established?û

ßThe world is ensnared by craving and attended by decayObstructed by death the world is established in unpleasantness.û

1. 7. 8.



(68) Pihito Ý Obstructed

ßBy what is the world obstructed?On what is it established?By what is the world ensnared?By what is it attended?û

ßThe world is obstructed by death and established in unpleasantnessThe world ensnared by craving is attended by decay.û

1. 7. 9.

(69) Icchà Ý Desires

ßBy what is the world bound?Taming what, is the release?By dispelling what, are all bonds cut?û

ßDesires, bind one to the world, taming desires, is releaseBy dispelling desires all bonds are cut.û

1. 7. 10.

(60) Loka Ý The World

ßOn what does the world rise?On how many are associations made?Clinging to how many, is the world troubled?û

ßThe world rises on six and associations are made on six.Clinging to these six, the world is troubled by the six.û

1:8 Jhatvavaggo - English

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Book 1 Ý Devatà SaüyuttaChapter 8 Ý Chetvà Vagga


1. 8. 1.

(71) Chetvà Ý Having Cut

That deity standing on a side said this stanza in the presence of the Blessed One:

ßHaving cut what, does one sleep well and not grieve?The destruction of what one thing, does Gotama like?û

ßHaving cut anger one sleeps well and does not grieve.O! god, the destruction of the poisoned root and the sweet topOf anger, the noble ones praise, as the state free from grief.û

1. 8. 2.

(72) Ratha Ý Chariot

ßWhat is the recognition of the chariot? What is the recognition of fire?What is the recognition of a country?What is the recognition of a woman?û

ßFlag is the recognition for the chariot. Smoke is the recognition of fire.The ruler is the recognition of the country. Nourishments are the recognition of the woman.û

1. 8. 3.

(73) Vitta Ý Wealth

ßIn this world, what wealth is foremost for man?Purified by what, is pleasantness obtained?Of tastes what is the foremost?Living how is said, the livelihood is foremost?û

ßIn this world, faith is the foremost wealth for man.Purified by the Teaching, pleasantness is obtainedOf tastes truth is foremost.



The livelihood of one living wisely is said to be foremost.û

1. 8. 4.

(74) Vuññhi Ý Rain

ßWhat is foremost of things that rise up?What is noble of things that fall down?û

ßWho is foremost of those that wander?Who is noble of those that dispute?

ßOf things that rise, plants are foremost.Of things that fall, rain is noble.Of those that wander, cattle are foremostOf those that dispute, the son is noble.Of things that rise, science is foremostOf things that fall off nescience is noble.Of those wandering, the Community of bhikkhus, is noble.And of those disputing the Enlightened One is noble.û

1. 8. 5.

(75) Bhãtà Ý Frightened

ßWhy is the populace frightened in various ways?As though disordered by the various faculties?I ask wise Gotama,Established how is someone not afraid of the next birth?û

ßWith words and mind intending good,Not doing evil, with the bodyA householder who has eatables and drinks to shareShould politely and bountifully give them to othersEstablished in these four things,He would have no fear about the next birth.û

1. 8. 6.

(76) Na Jãrati Ý Does Not Decay.

ßWhat decays, what does not decay and what is the wrong path?What is the danger of things?What decreases by night and day?What is the stain of the holy life?What is the washing without water?In the world how many are the apertures Where the mind does not settle?We like to know this, from the good one.û



ßMatter of beings decayName and clan does not.Lust is the wrong path and greed is the danger.Life span dwindles night and day.Woman is the stain of the holy life.The populace is soiled on account of the woman.Austerities and the holy life are the washings without water.There are six apertures in the world, in which the mind does not settle.Avoid laziness, negligence, lacking in effort and tamingSleepiness and heaviness after a meal, these are the apertures.û

1. 8. 7.

(77) Issaram Ý Leadership

ßWhat is the leadership in the world?What is the noble strife?What is the strong stain?And what is the swelling in the world?Who obstructs when carried?Who likes when carried?Who strives again and again, in the pleasure of the wise?û

ßExercising power is leadership in the world and the woman is the strife.Anger is the strong stain in the world and robbers are the swelling.The robber obstructs being carried, the recluse loves being carried.The continual striving of the recluse is cherished by the wise.û

1. 8. 8.

8. Kàma Ý Welfare

ßWhat is not given, for one's welfare?What is not given up, by the dieing man?What should be released to gain merit?What should not be released to gain merit?û

ßMan does not give the self for his welfareHe does not give up, the self.To gain merit, utter good words,And not evil words.û

1. 8. 9.

(79) Pàtheyyam Ý Provisions for the Journey

ßWhat are the provisions for the journey? What is the home of enjoyments?What carries away humans?



In the world what is difficult to give up?The populace bound by what, is bound like a bird by a decoy?û

ßFaith is the provisions for the journey.Beauty is the home, of wealth.Desires carry away humans and it's difficult to give up desiresDesires bind the populace like a bird bound by a decoy.û

1. 8. 10.

(80) Pajjoto Ý Light

ßWhat is the light, in the world?What is wakefulness, in the world?Who, lives in their actions? And what is their deportment?Who provides the lazy and the not lazy, like a mother providing her son?What maintains the lives of the born, establishing them on earth?û

ßWisdom is the light in the world. Mindfulness is wakefulnessCattle live in their actions clinging to their movementRain provides the lazy and the not lazy, like a mother providing her son.Rain maintains the lives of the born, establishing them on earth.û

1. 8. 11.

(81) Araõà Ý Far Away

ßWho are far away from the world?Whose livelihood is not wasted?Who thoroughly do know, their desires? Feeding whom, is always good?Who is worshipped with a good mind by mother, father and brother?Why do the warriors worship, although he is an outcaste?

ßA recluse is far away from the world.That livelihood is not wasted.The recluse thoroughly knows his desires. Feeding him is always good.A recluse is worshipped with a good mind by mother, father and brother.And even the warriors worship an outcaste.û

2:1 Suriyavaggo - English

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Book 2 Ý Devaputta SaüyuttaChapter 1 Ý Suriya (Pañhamo) Vaggo


2. 1. 1.

(1) Kassapa Ý Kassapa, The Son of Gods

1. I heard thus. The Blessed One was living in the monastery offered by Anàthapiõóika, in Jeta's grove, in Sàvatthi.When the night was waning, Kassapa, the son of the gods with a resplendent light illuminated the whole of Jeta'sgrove approached the Blessed One, worshipped, stood on a side and said:

ßThe Blessed One illustrated the bhikkhu, but did not give advice.û

2. ßThen Kassapa explain what you say.û

3. ßTrain to talk good words, revere, the recluses, sit secluded and appease the mind.û

4. Saying that, Kassapa, the son of the gods waited for the approval of the Teacher. Knowing that the Teacher approvesmy words, worshipped, circumambulated the Blessed One and vanished from there.

2. 1. 2.

(2) Kassapa II Ý The Son of Gods II

1. In Sàvatthi. At the monastery.

2. Kassapa the son of the gods standing on a side said this stanza in the presence of the Blessed One:

ßThe bhikkhu's released mind is one pointed,If he desires the accomplishment of the heart,Knowing the rising and falling in the world,With a good mind, he does not cling to the results.û

2. 1. 3.

(3) Màgho Ý Màgha the Son of Gods

1. In Sàvatthi, at the monastery.

2. Magha the son of the gods standing on a side said this stanza in the presence of the Blessed One:

ßHaving cut what, does one sleep well and not grieve?



The destruction of what one thing, does Gotama like?û

ßHaving cut anger one sleeps well and does not grieve.O! Vatrabhu, the destruction of the poisoned root and the sweet topOf anger. the noble ones praise, as the state free from grief.û

2. 1. 4.

(4) Màgadho Ý Màgadha the Son of Gods

1. In Sàvatthi at the monastery.

2. Magadha the son of the gods standing on a side said this stanza in the presence of the Blessed One:

ßHow many lights are evident in the world? By which the world is manifested?We came to know this from the good one.û

ßThere are four lights in the world, a fifth is not evident.The sun burns during the day, the moon shines at night,Fire burns here and there during the day and night.Of those that illuminate, the Enlightened One is foremost.His radiance is incomparable.û

2. 1. 5.

(5) Dàmali Ý Dàmali the Son of Gods

1. I heard thus. The Blessed One was living in the monastery offered by Anàthapiõóika, in Jeta's grove, in Sàvatthi. 2When the night was waning, Damali, the son of the gods with a resplendent light illuminated the whole of Jeta's groveapproached the Blessed One, worshipped, stood on a side and said:

ßThe Brahmin should make endeavor untiringly,To dispel sensuality and should not think or wish for it.û


ßDamali, there is no work for the Brahmin, he has done his duties.Until he gets a footing, man exerts with all his limbs.Gaining a footing, he stands on hard ground.Having crossed he does not exertDamali this is the comparison for the Brahmin.The concentrating, clever one has destroyed desires,Have come to the end of birth and deathDoes not exert, he has crossed over.û

2. 1. 6.

(6) Kàmado Ý Kàmado, the Son of Gods



1. Standing on a side Kamado, the son of the gods said this stanza in the presence of the Blessed One:

2. ßO! Blessed One, it is very difficult!û


Kamada, even the difficult is done to get established, in the virtues and concentration of a trainer.It's satisfaction and pleasure, to a homeless one.û

3. ßO! Blessed One, satisfaction is difficult to obtain.û


ßKamada, the difficult should be obtained by appeasing the mind day and nightwith attachment to appeasement.û

4. ßO! Blessed One, it is difficult to concentrate the mind.


ßKamada, even with difficulty the mind should be concentrated attached to appeasing the mental faculties.The noble ones cut the net of death and pierce through.û

5. ßO! Blessed One, the uneven path is difficult to tread.û


ßKamada, the noble ones go, on the uneven difficult pathThe non-noble ones fall on the uneven path upside down.The noble ones make the uneven path, even.û

2. 1. 7.

(7) Pa¤calacando Ý Pa¤calacanda, The Son of Gods

1. Pa¤calacanda, the son of the gods standing on a side said this stanza in the presence of the Blessed One:

ßThe wise one realized it amidst great inconvenience.The sage, clever at attaining the higher states of the mind realized it.û


ßPancalacanda, even with inconvenience it is done, to realize extinctionThose who rely on mindfulness are rightfully concentrated.û

2. 1. 8.

(8) Tàyano Ý Tàyana, son of Gods

1. Tayano, the son of gods, earlier a ford maker, illuminated the whole of Jeta's grove with an effulgent light,approached the Blessed One, worshipped, stood on a side and said this stanza in the presence of the Blessed One:



2. ßBrahmin, cut the stream and dispel sensuality.The sage cannot attain one point of mind without dispelling sensuality.If you do something do it with utmost care.If a lax holy life is lived, much demerit is accumulated.Evil not done is better, rather than to remorse later.Done merit, is good, there would not be remorse afterwards.Wrong grasp of a blade of kusa grass, cuts the handLikewise the wrongly grasped recluseship pulls one to hell.Whatever careless action and any impure observance,Destroys the holy life and it would not be of fruit.û

3. Tayana, the son of gods said this, worshipped, circumambulated the Blessed One and vanished from there.

4. The Blessed One, at the end of that night addressed the bhikkhus:

5. ßBhikkhus, Tayano, the son of gods, earlier a ford maker, illuminated the whole of Jeta's grove with an effulgentlight, approached me worshipped, stood on a side and said this stanza in my presence:

6. ßBrahmin, cut the stream and dispel sensuality.The sage cannot attain one point of mind without dispelling sensuality.If you do something do it with utmost care.Leading a lax holy life, much demerit is accumulated.Evil not done is better, rather than to remorse later.Done merit, is good, there would not be remorse afterwards.Wrong grasp of a blade of kusa grass cuts the handLikewise the wrongly grasped recluseship pulls one to hell.Whatever careless action and any impure observance,Destroys the holy life and it would not be of fruit.û

Tayana, the son of gods said this, worshipped, circumambulated me and vanished from there. ßBhikkhus, learn thestanzas of Tayana, study them they are the fundamentals of the holy life, they are for your welfare.û

2. 1. 9.

(9) Chandima Ý The moon

1. At the time, the Blessed One was living in Sàvatthi.

At that time Rahu the king of the Titans had taken hold of Chandima the son of gods and Chandima the son of godsrecollecting the Blessed One said this stanza:

2. ßI worship you enlightened hero, you are released in every way.I have fallen into trouble. Please rescue me

3. Then the Blessed One addressed Rahu the king of Titans saying this stanza:

ßMoon takes refuge in the Thus Gone Ones.Rahu, the Enlightened Ones have compassion, for all, the world, so release the moon.û

4. Then Rahu the king of Titans released the moon and instantly approached the king of Titans, Vepacitti, shiveringwith hairs standing on end, and stood on a side. Vepacitti the king of Titans said this stanza to Rahu the king of Titans:

5. ßWhy did frightened Rahu release the moon



Why do you stand here, as though frightened?û

6. ßIf I had not released the moon hearing the stanza asking me to do so.My head would split in seven and life would not be pleasant to me.û

2. 1. 10.

(10) Suriyo Ý The Sun

1. At the time, the Blessed One was living in Sàvatthi.

Rahu the king of the Titans had taken hold of Suriya the son of gods, and Suriya the son of gods, recollecting theBlessed One said this stanza:

2. ßI worship you enlightened hero, you are released in every way.I have fallen into trouble. Please rescue me

3. Then the Blessed One addressed Rahu the king of Titans saying this stanza:

ßSun, takes refuge in the Thus Gone Ones.Rahu, the Enlightened Ones have compassion for all, the world.Dispelling darkness, the sun, shines and blazes in a circle.Rahu, do not swallow the sun that moves in space. They are mine, so release the sun.û

4. Then Rahu the king of Titans released the sun and instantly approached the king of Titans, Vepacitti, shivering withhairs standing on end and stood on a side. Vepacitti the king of Titans said this stanza to Rahu the king of Titans:

5. ßWhy did frightened Rahu release the sunWhy do you stand here, as though frightened?û

6. ßIf I had not released the sun hearing the stanza asking me to do so.My head would split in seven and life would not be pleasant to me.û

2:2 Anàthapiõóikavaggo - English

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Book 2 Ý Devaputta SaüyuttaChapter 2 Ý Anàthapiõóikavaggo


2. 2. 1.

(11) Candimaso Ý Candimaso the Son of the Godss

In Sàvatthi. At the monastery.

Candimaso, the son of the gods, when the night was waning with an effulgent light illuminating the whole of Jeta'sgrove approached the Blessed One worshipped, stood on a side and said this stanza:

2. ßThe wild animals roam in the green, well and happy.Attaining the higher states, the mindful reach one point of mind.They cross over like fish that cut through the net.The diligent attain the higher states of the mind and give up the battle.û

2. 2. 2.

(12) Vendu Ý Vendu the Son of Gods

Standing on a side, Vendu the son of the gods, said this stanza in the presence of the Blessed One:

ßPeople associate the Well Gone One, happily.Yoked, to the dispensation of Gotama, they train diligently.û


ßThey that listen to my words and concentrate,Not negligent with time, do not go to the domains of death.û

2. 2. 3.

(13) Dãghalaññi Ý Dãghalaññi Son of Gods

I heard thus. At one time the Blessed One was living in the squirrels' sanctuary in the bamboo grove in Rajagaha.

When the night was waning, Dighalatti the son of gods illuminating the whole of the bamboo grove approached theBlessed One, worshipped, stood on a side and said this stanza:

ßThe bhikkhu concentrates with a released mind ,If he desires the accomplishment of the heart,



Knowing the rising and falling in the world,With a good mind, he does not cling to the results.û

2. 2. 4.

(14) Nandano Ý Nandana the Son of Gods

Nandana, the son of the gods, standing on a side said this stanza in the presence of the Blessed One:

ßWise Gotama, manifest knowledge and vision and tell me:

ßTo what is called virtues?To what is called wisdom?How does one go beyond unpleasantness?And doing what are the gods revered?û

ßIf one develops the self, becoming virtuous and wise,Concentrates mindfully attached to the higher states of the mind,All his grief vanishes and gets dispelled,Without desires he bears the last body.

Such a one is said to be virtuous,Such a one, is said to be wise,Such a one goes beyond unpleasantness.Such a one reveres the gods.û

2. 2. 5.

(15) Candana Ý Candana the Son of the Gods

Candana, the son of the gods, standing on a side, said this stanza in the presence of the Blessed One:

ßHow is the flood crossed, having become zealous day and night?Without standing or getting fixed, who does not sink in the deep?û

ßAlways virtuous, wise and well concentrated,With aroused effort to dispel, thus the flood is crossed.Not attached to sensual perceptions, overcoming material perceptions,Destroying the interest to be, he does not sink in the deep.û

2. 2. 6.

(16) Sudatto Ý Sudatta the son of Gods

1. Sudatta, the son of the gods, standing on a side, said this stanza in the presence of the Blessed One:

ßAs though the top was burning touched with a sword,The bhikkhu does the recluseship mindfully to dispel sensual greed

2. As though the top was burning touched with a sword,



The bhikkhu does the recluseship mindfully to dispel the deluded view of self.û

2. 2. 7.

(17) Subrahma Ý Son of the Gods Subrahma

Subrahma, the son of the gods, standing on a side, said this stanza in the presence of the Blessed One:

ßAm, always frightened, my mind is always agitated,Whether anything has happened or not happened.If there is a not terrified state, tell me that.û

ßNot other than by developing the enlightenment factors, and austerities,Not other than by the control of the mental facultiesNot other than by giving up everything,A not terrified state for living things could be seen.û

Saying that, the deity, vanished from there.

2. 2. 8.

(18) Kakudho Ý Kakudha, the Son of Gods

1. I heard thus. At one time the Blessed One was living in the deer park in the A¤jana grove in Saketha.

When the night was waning, Kakudha the son of the gods illuminating the whole of the A¤jana grove with aneffulgent light, approached the Blessed One.

2. And worshipping the Blessed One stood on a side and said this stanza in the presence of the Blessed One:

ßDoes the recluse rejoice?û

ßFriend, with what achievement, should I rejoice?û

ßThen, does the recluse regret?û

ßFor what loss, should I regret?û

ßThen the recluse neither rejoices nor regrets.û

ßThat is so friend.û

3. Bhikkhu, are you without troubles, that no interest is evident in you?Why do you sit alone, without any boredom?û

4. Non-human, I have no troubles, and an interest is not evident in me.And also, I sit alone, without any boredom.With troubles arise interest and the arising of interests is a trouble.Friend, know that, the bhikkhu is without interests and troubles.û

ßIt's after a long time that we see an extinguished Brahmin.The bhikkhu has crossed the diffused ness of the world, without interests and troubles.û



2. 2. 9.

(19) Uttaro Ý Uttara the Son of the Gods.

1. It was at Rajagaha.

The son of the gods, Uttara standing on a side, said this stanza in the presence of the Blessed One:

ßThe life span is short and life flies by.There is no shelter to those, overcome by decay.Seeing this fear in death, do merit that bring pleasant results.

The life span is short and life flies by.There is no shelter to those, overcome by decay.Fearing death, seek appeasement by giving up worldly matter.û

2. 2. 10.

(20) Anàthapiõóiko Ý Anàthapiõóika the Son of Gods

1. Anàthapiõóika the son of the gods, standing on a side, said this stanza in the presence of the Blessed One:

ßThis Jeta's grove, home of many sages,And inhabited by the king of righteousness, arouses joy in me.Beings who have to die, are purified by actions, knowledge, righteousness,Virtues and noble livelihood, not by birth or wealthTherefore the wise for their own welfarePenetrate into the Teaching and purify their selvesIn wisdom, virtues and appeasement like Sàriputta,Of those bhikkhus who have crossed over, he is the foremost.û

2. Anàthapiõóika the son of gods said this stanza, worshipped and circumambulated the Blessed One and vanishedfrom there.

3. At the end of that night the Blessed One addressed the bhikkhus.

4. Bhikkhus, when the night was waning a certain deity illuminating the complete Jeta's grove with an effulgent lightapproached me worshipped, stood on a side and said this stanza:

5. ßThis Jeta's grove, home of many sages,And inhabited by the king of righteousness, arouses joy in me.Beings who have to die, are purified by actions, knowledge, righteousness,Virtues and noble livelihood, not by birth or wealthTherefore the wise for their own welfarePenetrate into the Teaching and purify their selvesIn wisdom, virtues and appeasement like Sàriputta,Of those bhikkhus who have crossed over, he is the foremost.û

6. That son of the gods, having said this stanza, worshipped and circumambulated me and vanished from there.û

7. When this was said, venerable ânanda said thus to the Blessed One: ßVenerable sir, isn't he Anàthapiõóika the son



of the gods? He was very pleased with the ways of venerable Sàriputta.û

The Blessed One said: ßExcellent! ânanda, you have managed to arrive at a logical conclusion. It was Anàthapiõóikathe son of the gods.

2:3 Nanatitthiyavaggo - English

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Book 2 Ý Devaputta SaüyuttaChapter 2 Ý Nànàtitthiyavaggo


2. 3. 1.

(21) Sivo Ý Siva the Son of the Gods


When the night was waning Siva the son of gods approached the Blessed One, illuminating the complete Jeta's grove,worshiped the Blessed One and stood on a side and said thus in the presence of the Blessed One:

ßAssociate all and become intimate with all,Know the right Teaching of Great Men. It's not demerit, it's for well being.Associate all and become intimate with all,Know the right Teaching of Great Men. It's gaining wisdom for extinction.ßAssociate all and become intimate with allKnow the right Teaching of Great Men. It's not grieving, among the grief stricken.Associate all and become intimate with all.Know the right Teaching of Great Men. It's shining amidst your relations.Associate all and become intimate with all,Know the right Teaching of Great Men. Thus beings are born in heaven.Associate all and become intimate with all,Know the right Teaching of Great Men. By that beings stay pleasant.û

9. Then the Blessed One said this stanza to Siva the son of gods:

ßAssociate all and become intimate with all,Know the right Teaching of Great Men, and be released from all unpleasantness.û

2. 3. 2.

(22) Khemo Ý Khema the Son of Gods

Khema, the son of gods standing on a side said this stanza, to the Blessed One:

ßThe foolish behave, becoming their own enemyThey do actions, the results of which are painful.Actions that bring remorse are better not doneThe results of such actions are to be borne with tearful eyes.Actions without remorse are well done.Their results could be enjoyed with a pleasant mind.û

ßWith caution do actions, if you know it's for your welfare.



Do not think like a carter, think wisely to exert.Do not be like the carter who abandoned the safe highway,Entered the uneven path and gambled in thoughts.Just so leaving behind the Teaching, do not pick up the wrong Teaching.The fool in the face of death thinks like a loser in gambling.û

2. 3. 3.

(23) Seri Ý Seri the Son of Gods

1. ßGods and men, enjoy partaking food.Yet this non-human does not enjoy food?û

ßIf food is bestowed to him out of faith, with a pleasant mindThat merit, the giver shares in this and the other worldTherefore give gifts to overcome,the stains of miserliness.Merit establishes beings, well in the other world.û

2. Seri the son of the gods said to the Blessed One: ßIndeed, venerable sir, your words, are wonderful.

ßIf food is bestowed to him, out of faith, with a pleasant mindThat merit, the giver shares in this and the other worldTherefore give gifts to overcome the stains of miserlinessMerit establishes beings, well in the other world.û

3. ßVenerable sir, in the past there was a king named Seri. He was a benefactor, who praised giving gifts. That was me,I gave gifts at the four entrances to recluses, Brahmins, beggars, wayfarers and tramps.

4. Venerable sir, when I approached the women's quarters they said: ßGifts of the lord are given, our gifts are notgiven. Good! If we too give gifts because of our lord and make merit.

5. Venerable sir, then it occurred to me, I am a benefactor, I praise giving gifts. When they say, we want to give gifts,what shall I do? I gave the first entrance to the queens in the harem. There the queens gave gifts and my gifts were putaside

6. Venerable sir, then I approached the subordinate warrior kings, they said: ßGifts of me'lord are given, gifts of theladies in the harem are given, our gifts are not given. Good! If we too give gifts because of our lord and make merit.

Venerable sir, then it occurred to me, I am a benefactor, I praise giving gifts. When they say, we want to give gifts,what shall I do? I gave the second entrance to the subordinate warrior kings. There, the sub ordinate warrior kingsgave gifts and my gifts were put aside

7. Venerable sir, then I approached the forces they said: ßGifts of me'lord are given, gifts of the queens are given, giftsof the warrior subordinates are given, our gifts are not given. Good! If we too give gifts because of our lord and makemerit.

Venerable sir, then it occurred to me, I am a benefactor, I praise giving gifts. When they say, we want to give gifts,what shall I do? I gave the third entrance to the forces. There the forces gave gifts and my gifts were put aside

8. Venerable sir, then I approached the Brahmin householders they said: ßGifts of me'lord are given, gifts of the queensare given, gifts of the warrior subordinates are given, gifts of the forces are given, our gifts are not given. Good! If we



too give gifts because of our lord and make merit.

Venerable sir, then it occurred to me, I am a benefactor, I praise giving gifts. When they say, we want to give gifts,what shall I do? I gave the fourth entrance to the Brahmin householders. There the Brahmin householders gave giftsand my gifts were put aside

9. Then I approached the general public and they said, the gifts of the king are not given anywhere

Then, venerable sir, I said to those people: ßFriends, of the wealth arising from the external states, give half to thetreasury and with the other half give gifts to recluses, Brahmins, beggars, wayfarers and tramps.

10. Venerable sir, giving gifts and doing merit in this manner, I can not measure the magnitude of the merits and thereresults, as it is this much and this much and would have to enjoy heavenly bliss for such a length of time.

11. Indeed, venerable sir, your words, are wonderful.

ßIf food is bestowed to him, out of faith, with a pleasant mindThat merit, the giver shares in this and the other worldTherefore give gifts to overcome the stains of miserlinessMerit establishes beings, well in the other world.û

2. 3. 4.

(24) Ghaññhikaro Ý Ghaññikara the Son of the Gods

1. Standing on a side, Ghaññhãkara the son of the gods said this stanza in the presence of the Blessed One:

ßSeven bhikkhus, destroyed greed and hatred,Crossed the diffused ness of the world,And took birth, as Aviha Brahmas.

2. How did they cross the difficult domains of death?How did they give up the human bodies and gain heavenly ones?

3. The three Upaka, Phalagaõ.da and Pukkusati,Bhaddiya, Khaõ.dadeva, Bahuraggi and Pingiya.They gave up human bodies and obtained heavenly ones.

4. To tell their merit, how they overcame the snare of death,Knowing whose Teaching did they cut the bond `to be'.

5. It's not in another's but the Blessed One's dispensation,They learnt the Teaching and cut the bond `to be'.They destroyed name and matter without a hold.Knowing this Teaching they cut the bond `to be'û

6. ßYou say wise words, difficult to understand and realize.Knowing whose Teaching do you speak words like these?û

7. ßIn the past, there was a potter named Gathikara in Vehalinga.He, a lay disciple of the Blessed One Kassapa, cared for his mother and father.Refraining from sexuality, he led a holy life and abstained from eating meat.They came from the same village, they were your friends.I know this, with the destruction of greed and anger,



The seven bhikkhus are released from the diffused ness of the world.û

8. ßAs Bhaggava says there was, in the past a lay disciple of the Blessed One Kassapa, who cared for his mother andfather.

He refrained from sexuality, led a holy life and abstained from eating meat.We came from the same village, we were friends.Thus the friends of yore have met,We two having developed our selves, bear the last bodies.û

2. 3. 5.

(25) Jantu Ý Jantu the Son of the Gods

I heard thus. At that time many bhikkhus were living in forest huts on the side of the Himalayas in the country ofKosala. They were sportive, arrogant, with loose talk, with roaming and uncontrolled minds.

2. On the fifteenth day of the full moon, Jantu, the son of the gods approached those bhikkhus and said this stanza:

ßIn the past, there were disciple bhikkhus, of Gotama,They did not long for scraps of food, beds and seats.Knowing the impermanent nature of the world, they ended unpleasantness.You, have not developed the self, like the village headman.You eat and sleep as though swooned in another one's house.I worship the community of bhikkhus,If you are impure, there is no refuge and are like those dead and gone.These words I said are to the negligent.Here I worship the diligent.û

2. 3. 6.

(26) Rohita Ý Rohita the Son of the Gods

1. The Blessed One was living in Sàvatthi.

2. Rohita, the son of the gods standing on a side said this in the presence of the Blessed One.

ßVenerable sir, is it possible to know, see, and attain that state where there isn't birth, decay, death, decrease andrebirth by traveling, to the end of the world?û

3. ßFriend, I say, it is not possible to know, see, and attain that state where there isn't birth, decay, death, decrease andrebirth by traveling, to the end of the world.û

4. ßVenerable sir, these are good words of the Blessed One. `Friend, I say it is not possible to know, see, and attainthat state where there isn't birth, decay, death, decrease and rebirth by traveling, to the end of the world'

5. Venerable sir, in the past there was a sage named Rohita, the son of Bhoja. He was very powerful and travelled,through the air.

Venerable sir, it was me and I had a speed similar to the speed of a well trained archer who could split a palm,shooting with his bow and bring it down in no time.



6. If I put one foot in the eastern ocean, the other was in the western, such was my span. And I had a wish like this, bywalking I shall arrive at the end of the world.

7. Venerable sir, endowed with that speed and span of walking, I, a being with a life span of a hundred years andliving a hundred years, did not stop other than for eating drinking, enjoying food, for urinating and excreting, otherthan to dispel sleepiness and tiredness. Yet I died before reaching the end of the world, at the end of the hundredyears.

8. Venerable sir, these words of the Blessed One are wonderful and surprising. `Friend, I say, it is not possible toknow, see, and attain that state where there isn't birth, decay, death, decrease and rebirth by traveling, to the end of theworld'

9. ßYet, friend, without reaching the end of the world, I say, there is no ending of un Ý pleasantness. Yet friend, in thisfathom long body, this perceptive form, I appoint the world, its arising, its ceasing and the path leading to itscessation.

10. ßThe end of the world cannot be reached by traveling.Yet, without coming to the end of the world, there's no release from unpleasantness.Therefore be wise, know the nature of the world.Lead the holy life to the end of the world.The appeased, know the end of the world.And do not wish for, this or the other world.û

2. 3. 7.

(27) Nando Ý Nanda the Son of the Gods

Nanda the son of the gods standing on a side said this stanza to the Blessed One.

ßTime passes, the nights go by,The life span of humans, gradually dwindle.Seeing this fear, of deathDo merit, that brings pleasant resultsTime passes, the nights go by,The life span of humans, dwindle.Seeing this fear, of deathGive up the material world, for appeasement.û

2. 3. 8.

(28) Nandivisalo Ý Nandivisala the son of the gods.

Nandivisala, the son of the gods, standing on a side said this stanza to the Blessed One:

ßBorn from dust we are four wheels, nine entrancesAnd merit mixed with greed.Hero, how should we proceed?ûßCut, interest, the straps, desires, greed and demerit,Also uproot craving completely and then proceed.û



2. 3. 9.

(29) Susimo Ý Susima the Son of the Gods

1. At Sàvatthi.

2. Venerable ânanda approached the Blessed One, worshipped and sat on side. Then the Blessed One said thus tovenerable ânanda:

ßânanda, is Sàriputta pleased with you too?û

3. ßVenerable sir, how could venerable Sàriputta be displeased with someone, who is not a fool, not corrupt, not erringand thinks in a constructive way? Venerable sir, venerable Sàriputta is very wise, has a wide understanding, is quickwitted, has keen intelligence, has sharp and penetrating wisdom, has few desires, is satisfied, is secluded and withoutassociations, with aroused effort, particular about his observances, speaks gently, exhorts reprovingly, disapproves evil,so why should venerable Sàriputta be displeased with someone, who is not a fool, not corrupt, not erring and thinks ina constructive way.û

4. ßânanda, you are right, how could Sàriputta be displeased with someone, who is not a fool, not corrupt, not erringand thinks in a constructive way? ânanda, Sàriputta, is very wise, has a wide understanding, is quick witted, has keenintelligence, has sharp and penetrating wisdom, has few desires, is satisfied, is secluded and without associations, witharoused effort, particular about his observances, speaks gently, exhorts reprovingly, disapproves evil, so why shouldSàriputta be displeased with someone, who is not a fool, not corrupt, not erring and thinks in a constructive way?û

5. Then Susima the son of the gods hearing the words, praising venerable Sàriputta accompanied by a large number ofsons of gods, approached the Blessed One, worshipped and stood on a side.

6. Standing on a side, Susima the son of the gods said thus to the Blessed One:

ßThat is so, Blessed One! It's so, Well Gone One! How could venerable Sàriputta be displeased with someone, who isnot a fool, not corrupt, not erring and thinks in a constructive way? Venerable sir, venerable Sàriputta is very wise, hasa wide understanding, is quick witted, has keen intelligence, has sharp and penetrating wisdom, has few desires, issatisfied, is secluded and without associations, with aroused effort, is particular about his observances, speaks gently,exhorts reprovingly, disapproves evil, so why should venerable Sàriputta be displeased with someone, who is not afool, not corrupt, not erring and thinks in a constructive way?û

7. Then Susima, the son of the god's companions, the sons of gods, hearing the words of praise given to venerableSàriputta were delighted and overjoyed and spoke high and low about venerable Sàriputta making their ownmanifestations of him.

8. Like the beryl gem with a good birth, cut on the eight sides, placed on an orange blanket would shine and giveluster, in the same manner Susima, the son of the god's companions, the sons of gods hearing the words of praisegiven to venerable Sàriputta were delighted and overjoyed and spoke high and low about venerable Sàriputta makingtheir own manifestations of him.

9. Like a golden ornament completed by a well accomplished expert goldsmith, placed on an orange blanket wouldshine and give luster, in the same manner Susima, the son of the god's companion gods, the sons of gods, hearing thewords of praise given to venerable Sàriputta were delighted and overjoyed and spoke high and low about venerableSàriputta making their own manifestations of him.

10. Like the morning star which shines resplendent in the sky in the last watch of the night, in the same mannerSusima, the son of the god's companions, the sons of gods, hearing the words of praise given to venerable Sàriputtawere delighted and overjoyed and spoke high and low about venerable Sàriputta making their own manifestations of



him.

11. Like the sun in the Autumn, risen in a cloudless sky and dispelling all darkness would shine and burn, in the samemanner Susima, the son of the god's companions the sons of gods, hearing the words of praise given to venerableSàriputta were delighted and overjoyed and spoke high and low about venerable Sàriputta making their ownmanifestations of him.

12. Then Susima the son of the gods said this stanza in the presence of the Blessed One, about venerable Sàriputta:

ßSàriputta, considered as wise, is without anger,With few desires, is gentle and tame, he is the sage praised by the Teacher.û

13. The Blessed One in reply to Susima the son of the gods said this stanza:

ßSàriputta, considered as wise, is without anger,With few desires, is gentle and tame, he marks time attending carefully.û

2. 3. 10.

(30) Nanatitthiya Ý Gods with Various Beliefs

1. I heard thus. At one time the Blessed One was living in the squirrels' sanctuary in the bamboo grove in Rajagaha.

2. Then a large number of sons of gods, disciples of adherents of other sects such as Asama, Sahali, Nimko, âkoñako,Veñambari and Manava-Gamiyo, when the night was waning, illuminating the whole of the bamboo grove with aneffulgent light approached the Blessed One, worshipped and stood on a side.

3. Asama the son of the gods standing on a side said this stanza in the presence of the Blessed One alluding to PuranaKassapa:

ßHere, death was cut,Kassapa knew the destruction,Evil will not rise again,Not even merit for the selfIf it was told with confidence,The teacher should be respected as perfect.û

4. Sahali the son of the gods standing on a side said this stanza in the presence of the Blessed One alluding toMakkhali Gosàla:

ßTo train the self, doing austerities to bear hunger,Giving up words that arouse quarrels,Ignoring faults and avoiding the truth,Are they not evil actions?û

5. Nimko the son of the gods standing on a side said this stanza in the presence of the Blessed One alluding toNigantha Nataputta:

ßThe bhikkhu clever at avoiding,Observes the fourfold restraints,Tells what he saw and heard,Isn't it doing demerit?û

6. âkoñaka the son of the gods standing on a side said this stanza in the presence of the Blessed One alluding to the



sects with various beliefs:

ßPakudha Katiyana, Nigantha,This, Makkhali and Purana,Known as the teachers of gatherings,Aren't they far away from Great Beings?û

7. Then Vetambari the son of the gods as a reply to âkotaka the son of the gods said this stanza:

ßGiven all respects, he is a corpse, a jackal,A sham ascetic could never be a lion.The teacher of the gathering goes naked, tells liesSuspects everything, does not seem to have mindfulness.û

8. Then Màra the evil one seized the consciousness of Vetambari, the son of the gods and said this stanza in thepresence of the Blessed One:

ßConquering hunger, with austeritiesAnd succeeding in seclusionsThose fixed to matter enjoy heavenly bliss,They give the correct advice for the next world.û

9. The Blessed One knowing, that it was Màra the evil one, said this stanza to Màra the evil one

ßWhatever matter, in this or the other world,Even a resplendent light in the sky,All that is praised by NamuciThat's material thrown for the ill being,Of human beings.û

10. Manava Gamini the son of the gods standing on a side said this stanza in the presence of the Blessed One alludingto the Blessed One:

ßFor the people of Rajagaha, there is a huge prominent rockFor the Himalayas, the foremost is Seta,For going in space, the foremost is the SunOf waters the foremost is the ocean,Of constellations the moon,To the world with its gods, the enlightened one is the foremost.û

3:1 Bandhanavaggo - English

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Book 3 Ý Kosala SaüyuttaChapter 1 Ý Pathama vaggo


3. 1. 1.

(1) Daharo Ý Should Not Be Belittled

1. I heard thus. At one time the Blessed One was living in the monastery offered by Anàthapiõóika in Jeta's grove inSàvatthi.

2. Then king Pasenadi of Kosala approached the Blessed One exchanged friendly greetings and sat on a side.

3. Then king Pasenadi of Kosala said to the Blessed One: ßGood Gotama, do you too acknowledge the attainment ofrightful enlightenment?û

4. ßGreat king, speaking of attaining rightful enlightenment, I am that one person, who has attained the rightful, nobleenlightenment.û

5. ßGood Gotama, those recluses and Brahmins with followers, gatherings, teachers of gatherings, well-known andfamous ford makers accepted by many, such as Purana Kassapa, Makkhaligosala, Niganta Nathaputta,Sanjayabelattiputta, Kakudha Kacchayana and Ajitha Kesakambala. I asked them, whether they acknowledge therightful attainment of enlightenment. Being asked they did not acknowledge the rightful attainment of enlightenment.

ßWhy does good Gotama, yet so young, recently gone forth, acknowledge it?û

6. ßGreat king, these four should not be belittled, looked down upon, saying they are young. What four? Great king,the warrior prince, a creeping thing, a speck of fire, and a bhikkhu, should not be belittled, looked down upon, sayingthey are young, small or recently gone forth.û

7. Saying that, the Blessed One, the Teacher further said:

8. ßThe warrior, endowed with high birth and fame,Should not be belittled, because he is youngIt is possible that he would be the warrior kingIf he becomes the warrior king, and angered,Will make use of his royal powers and much trouble will ensueTherefore avoid him and protect your life.

9. ßIn village or the forest, seeing a creeping thing,Should not be belittled, thinking it is smallIn dark and bright colours, he glides beautifully,If hurt, one day, he will sting the foolish, man or womanTherefore avoid him and protect your life.

10. ßA speck of fire burns everything, in a moment, carried by the wind.Should not be belittled, thinking it is small



If fire is supported, it grows large blown by the windIf disturbed one day, it will burn the foolish, man or woman.Therefore avoid it and protect your life.

11. ßThe forest is burnt, in a moment by the fire blown by the wind,Then there rises small shoots, after some time.û

12. ßIf there is a virtuous bhikkhu, that looks resplendent,He has no sons, cattle, no heirs, or wealth to enjoy,Without an accumulation and heirs, is like a palm stump.

13. ßTherefore, the wise, for their own welfare,Should behave in the correct manner towards these four; that isreptiles, fire, the warrior king and the virtuous bhikkhu.û

14. When this was said king Pasenadi of Kosala said thus to the Blessed One:

ßVenerable sir, now I understand! It's as though something overturned is reinstated. Some thing covered is mademanifest. The path is shown to someone who has lost his way. The darkness is dispelled with an oil lamp, so that thosewho have sight may see forms. The Blessed One, has explained the Teaching in various ways. Now I take refuge inthe Blessed One, in the Teaching and the Community of bhikkhus.û

3. 1. 2.

(2) Puriso Ý To Man's Distress

1. In Sàvatthi

2. King Pasenadi of Kosala approached the Blessed One, worshipped and sat on a side.

3. King Pasenadi of Kosala asked the Blessed One: ßVenerable sir, how many things arise to a man for his ill being,unpleasantness and distress?û

4. ßGreat king, three things arise for a man's ill being, unpleasantness and distress. What three? Greed, hate anddelusion arise for a man's ill being, unpleasantness and distress.û

ßGreed, hate and delusion are the evil intentions of man, born in the self,They hurt him, like the best of barks that hinder the growth of much fruit.û

3. 1. 3.

(3) Ràja Ý The King

1. In Sàvatthi.

2. King Pasenadi of Kosala approached the Blessed One, worshipped sat on a side and said to the Blessed One:ßVenerable sir, is there anything else, for the born, other than decay and death?û

3. ßGreat king, there is no other, than decay and death.û

4. ßGreat king, even the warriors, with great halls, much wealth and resources, much gold and silver, so many waysand resources and lots of grains, for them too for the born, there is decay and death.û



5. ßGreat king, even the brahmins, with great halls, the householders with great halls, much wealth and resources,much gold and silver, so many ways and resources and lots of grains, for them too for the born, there is decay anddeath.û

6. ßGreat king, even the bhikkhus, who are perfect, destroyed desires, lived up and done their duties, laid aside theirburdens, have attained the highest good, have destroyed the bond `to be`, released rightly knowing, to them too, thereis the breaking up of the body, laying down the carcass.

Even decorated royal chariots decay,And to the body too, there comes decayThe teaching of the mind does not decayThe appeased are known everywhere.û

3. 1. 4.

(4) Piya Ý Beloved

1. In Sàvatthi

2. King Pasenadi of Kosala approached the Blessed One, worshipped sat on a side and said to the Blessed One:

ßVenerable sir, when I was lost in my thoughts, this occurred to me, `Who is dear to one self and who is not dear toone self? Then it occurred to me:

3. ßHe that misbehaves by body, by words and by mind is not dear to himself. How ever much he may say, `the self isdear to me' the self is not dear to him. What is the reason? What a person, does to someone he dislikes, that he does tohimself. Therefore the self is not dear to him.

4. ßHe that behaves correctly by body, by words and by mind is dear to himself. How ever much he may say, `the selfis not dear to me' the self is dear to him. What is the reason? What a person, does to someone he likes, that he does tohimself. Therefore the self is dear to him.û

5. ßGreat king! That is so! Whoever misbehaves by body, words and mind, to him the self is not dear. Whoeverbehaves correctly by body, words and mind, to him the self is dear.

6. ßKnowing that the self is dear to you, do not yoke it to evil,Pleasantness is always obtained with difficulty.The ender is the destroyer of humanity.Why become his friend? When going what do you take?Do you want to be his follower, following him like his shadow?A human does both merit and demerit, they are his friends,They are his following, like his shadow they follow him.Therefore do merit, forever thinking of the other world.Merit establishes beings in the other world.û

3. 1. 5.

(5) Attànarakkhita Ý Unprotected Self

1. In Sàvatthi.



2. King Pasenadi of Kosala approached the Blessed One, worshipped, sat on a side and said to the Blessed One:

ßVenerable sir, when I was lost in my thoughts, this occurred to me, `Who protects the self and who does not protectthe self? Then it occurred to me:

3. ßHe that misbehaves by body, by words and by mind, does not protect the self.

ßHow ever much he may be protected by his array of elephants, horses, chariots and foot soldiers, yet his self is notprotected. What is the reason? His external is protected yet his internal is not protected. Therefore the self is notprotected.

4. ßOf his that behaves correctly by body, by words and by mind the self is protected. Even if he is not protected by hisarray of elephants, horses, chariots and foot soldiers, yet his self is protected. What is the reason? His internal isprotected, his external is unprotected. Therefore the self is protected.û

5. ßGreat king, that is right. Whoever misbehaves by body, words and mind, has an unprotected self. Whoever behavescorrectly by body, words and mind, has a protected self. What is the reason? Great king, his internal is protected,although his external is not protected.

6. Bodily restraint is good! Verbal restraint is good!Mental restraint is good! Restraint of all is good!The shameful one, restrained all round, is protected.û

3. 1. 6.

(6) Appakà Ý A Few

1. In Sàvatthi.


ßVenerable sir, when I was lost in my thoughts, this occurred to me, `there are a few in this world, who on gaininggreat wealth and riches do not become intoxicated and negligent, do not greed for sensuality and fall on the wrongtrack hurting beings. Yet there are many more who on gaining great wealth and riches become intoxicated andnegligent, greed for sensuality and fall on the wrong track, hurting beings.û

3. ßGreat king, it is so! There are a few in this world, who on gaining great wealth and riches do not becomeintoxicated and negligent, do not greed for sensuality and fall on the wrong track hurting beings. Yet there are manymore who on gaining great wealth and riches, become intoxicated and negligent, greed for sensuality and fall on thewrong track, hurting beings.û

4. When enjoying sense pleasures greedily, swooned,People forget the essential, like wild animals ensnared in a trap,It's late, when they realize the sharp and evil results.û

3. 1. 7.

(7) Atthakaraõa Ý Giving Judgement


2. ßVenerable sir, when adjudicating I found that even the warriors even the Brahmins and even the householders with



great halls, much wealth and resources, much gold and silver, so many ways and resources and lots of grains tellinglies with awareness, for sensual gains and reasons. Venerable sir, then it occurred to me, it is useless my sitting asjudge. A suitable one should be appointed.û

3. ßGreat king, even the warriors even the Brahmins and even the householders with great halls, much wealth andresources, much gold and silver, so many ways and resources and lots of grains, tell lies with awareness, for sensualgains and reasons. It will be for their ill being and unpleasantness for a long time.û

4. When enjoying sense pleasures greedily, swooned,People forget the essential, like the fish caught in a net,It's late, when they realize the sharp and evil results.û

3. 1. 8.

(8) Mallika Ý Queen Mallika

1. The origin is in Sàvatthi.

2. At that time king Pasenadi of Kosala was in the upper storey of rhe palace.

3. Then king Pasenadi of Koslala asked queen Mallika: ßMallika, is there anyone dear to you, more than your self?û

4. ßGreat king, there is no one dear to me, more than my self Is there anyone dear to you, more than your self?û

5. ßMallika, to me too, there is no one, more dear than, my self.û

6. Then king Pasenadi of Kosala descended from the upper storey of his palace approached the Blessed One,worshipped, sat on a side and said to the Blessed One: ßVenerable sir, I was in the upper storey of the palace withqueen Mallika, and I asked her, whether there was anyone dear to her more than her self and she said, great king, thereis no one dear to me, more than my self and she aksed me, whether there was anyone dear to me, more than my self. Ireplied that to me too, there was no one, more dear than my self.û

Then the Blessed One knowing the deep meaning, said this stanza that moment.

ßSearching through out the directions, someone,More dear than the self could not be found anywhereThe self, in general is dear to all, Therefore those who love the self should not hurt others.û

3. 1. 9.

(9) Ya¤¤a Ý A Sacrifice


2. At that time king Pasenadi of Kosala was to make a great sacrifice and five hundred bulls, five hundred youngcalves, five hundred young cows, five hundred goats and five hundred pigs, were fixed to posts for the sacrifice.

3. Even the slaves, messengers and workmen were made to work under pressure and punishment and they attended totheir work frightened with tearing eyes.

4. Many bhikkhus putting on robes in the morning, and taking bowls and robes entered Sàvatthi for the alms round.



After going the alms round and when the meal was over and returning from the alms round they approached theBlessed One, worshipped, sat on a side and said to the Blessed One:

5. ßVeneràble sir, king Pasenadi of Kosala, has to offer a great sacrifice and five hundred bulls, five hundred youngcalves, five hundred young cows, five hundred goats and five hundred pigs, are fixed to posts for the sacrifice.

Even the slaves, messengers and workmen are made to work under pressure and punishment and they attended to theirwork frightened with tearing eyes.û

6. The Blessed One knowing the deep meaning, said these stanzas that moment.

ßHorse sacrifices, human sacrifices, instruments and verbal mutterings,Huge plantain trees, bearing fruit destroying these are no good.There, goats, sheep and cattle are vividly killed,Those are not the sacrifices, which great sages approach.Sacrifices without trouble, where it is always pleasantWhere, goats, sheep and cattle are not vividly killed,They are the rightful sacrifices, which great sages approach.The wise make such sacrifices and they are of great fruitIn such sacrifices even the gods delight.

3. 1. 10.

(10) Bandhanà Ý Bond

1. At that time king Pasenadi of Kosala was getting a large number of humans bound. Some were bound with ropes,some with chains and others with skeletal chains.

2. Many bhikkhus putting on robes in the morning, and taking bowls and robes entered Sàvatthi for the alms round.After going the alms round and when the meal was over returning from the alms round they approached the BlessedOne, worshipped, sat on a side and said to the Blessed One:

3. ßVenerable sir, king Pasenadi of Kosala is getting a large number of humans bound. Some are bound with ropes,some with chains and others with skeletal chains.û

The Blessed One knowing, what it means, said these stanzas that moment.

ßThe wise said, bonds of iron, wood and reeds are not very strong,When compared to longings for ear rings and gems for wife and sonsThis is the strong bond, from which it is difficult to find releaseSome go forth, cutting even this bond, giving up sensual desires.û

3:2 Aputtakavaggo - English

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Book 3 Ý Kosala SaüyuttaChapter 2 Ý Aputtakavaggo


3. 2. 1.

(11) Jatñilo Ý Matted Hair Ascetic

1. At one time the Blessed One was living in the Pubba monastery, the palace of Migara's mother.

2. The Blessed One was sitting outside, near the gateway having got up from his evening seclusion.

King Pasenadi of Kosala approached the Blessed One, worshipped and sat on a side.

3. At this time seven matted hair ascetics, seven nigantas, seven naked ascetics, seven single-robed ascetics and sevenwandering ascetics were passing by, in front of the Blessed One with their slings containing equipments to cut nailsand shave, etc.

4. Then king Pasenadi of Kosala got up from his seat, arranged his robe on one shoulder, put his right knee on theground and clasping hands towards the seven matted hair ascetics, seven nigantas, seven naked ascetics, seven singlerobed ascetics and the seven wandering ascetics said, ßI am king Pasenadi of Kosalaû three times.

5. Soon after the seven matted hair ascetics, seven nigantas, seven naked ascetics, seven single robed ascetics and theseven wandering ascetics, had gone away, king Pasenadi of Kosala approached and worshipped the Blessed One, andsat on a side.

6. Sitting, king Pasenadi of Kosala said to the Blessed One: ßVenerable sir, these are also some of those who havebecome perfect, or those fallen to that method.û

7. ßGreat king, while living in a household enjoying sensual pleasures, enduring the pressure of wife and children,enjoying clothes and scents of Kashmire, bearing flowers and scents and earning gold and silver, it is difficult for youto know, `These are the perfect, or this is the method to become perfect.'

8. ßGreat king, virtues should be known by associating through out a long time mindfully and that too by someonewho attends wisely, not in a hurry.

9. ßGreat king, gentleness should be known by exchange of views, through out a long time mindfully and that too bysomeone who attends wisely, not in a hurry.

10. ßGreat king, the steadiness in difficult time should be known by associating through out a long time mindfully andthat too by someone who attends wisely, not in a hurry.

11. ßGreat king, wisdom should be known by discussion, through out a long time mindfully and that too by someonewho attends wisely, not in a hurry.û

12. ßVenerable sir, these words are wonderful and surprising. `Great king, while living in a household enjoying sensualpleasures, ... re ... should be known by discussion, through out a long time and that too by someone who attends wisely



not in a hurry.'

13. ßVenerable sir, they are my spies returned after investigating the states. First they investigate and afterwards I tourthe states.

14. ßNow they will wash their dirt and perspiration, shave head and beard, bathe and anoint, dress in clean clothes,will partake of the five strands of sense pleasures provided to them.û

15. The Blessed One knowing, what it means, said these stanzas that moment.

ßA person cannot be thoroughly known, by his complexion and form,Nor should confidence be placed, seeing for a short while.His tamed ness should be seen in the details.The not tamed behave in the world, like imitations of mud earrings,Like valueless coins painted with gold,A certain one goes about, attended and covered.Their internal is impure the external decorated.û

3. 2. 2.

(12) Pa¤caràjàno Ý The Five Kings

1. In Sàvatthi.

2. At one time this conversation ßwhat is the foremost out of sense pleasuresû arose among five kings headed by kingPasenadi, who were attended provided and enjoyed the five strands of sense pleasures.

3. One of them said, forms are the foremost out of the sense pleasures, another said sounds are the foremost, anothersaid scents are the foremost, another said tastes are the foremost and the other said touches are the foremost of thesense pleasures. The five kings could not satisfy each other.

4. Then king Pasenadi of Kosala said to the other four kings, ßSirs, there is the Blessed One let us approach the BlessedOne and ask this and as the Blessed One explains it, let us bear it.û

5. The four kings agreed.

6. And the five kings headed by king Pasenadi of Kosala approached the Blessed One worshipped and sat on a side.

7. Seated king Pasenadi of Kosala said to the Blessed One:

ßVenerable sir, we five kings are attended, provided and enjoy the five strands of sense pleasures, there is a disputeamong us, as to which is the foremost sense pleasure.

ßOne of us says forms are the foremost out of the sense pleasures, another says sounds are the foremost, another saysscents are the foremost, another says tastes are the foremost and the other says touches are the foremost of the sensepleasures. Venerable sir, what sense pleasure is the foremost out of the sense pleasures?û

8. ßGreat king, I say that the five strands of sense pleasures are merited according to the order they are liked. Greatking, a certain one would like forms, another would dislike those forms. He who has satisfied his intentions seeingthose forms, does not wish for any other forms more noble or exalted than that. To him those forms become theforemost and noble.

9. ßGreat king, a certain one would like sounds, ... re ... a certain one would like scents, ... re ... a certain one wouldlike tastes, ... re ... a certain one would like touches another would dislike those touches He who has satisfied his



intentions enjoying those touches, does not wish for any other touches more noble or exalted than that. To him thosetouches become the foremost and noble.û

10. At that time Chandanaïgalika the lay disciple was seated in that gathering. He got up from his seat arranged hisover shawl and clasping hands towards the Blessed One said, ßVenerable sir, it occurs to me!û

11. The Blessed One said: ßSay it Chandanaïgalika.û

12. Then Chandanaïgalika the lay disciple said this suitable stanza in the presence of the Blessed One:

ßThe Kokanada lotus having bloomed in the morningPervades its scent in the directionsLook at the shining Exalted One,He shines like the sun in the sky.û

13. Then the five kings offered their over shawls to the lay disciple Chandanaïgalika.

14. The lay disciple Chandanaïgalika offered the over shawls to the Blessed One.

3. 2. 3.

(13) Doõapaka Ý A Measure

1. At that time the Blessed One was living in Sàvatthi, and king Pasenadi of Kosala ate a measure of cooked rice forhis meal.

2. King Pasenadi of Kosala having partaken his food and breathing heavily, approached the Blessed One, worshippedand sat on a side.

3. The Blessed One, knowing that King Pasenadi of Kosala had eaten his food and was heavy with food, said thisstanza.

ßHumans should be always mindful,To partake the right amount of foodFood arouses feelings, decay sets in quicklyAnd the life span of humans, dwindle.û

4. At that time the young man Sudassana was standing behind the king.

5. King Pasenadi of Kosala addressed the young man Sudassana: ßDear, Sudassana learn this stanza from the BlessedOne and when I partake food say it to me, I will pay you a hundred gold coins daily for it.û

6. The young man Sudassana agreed and learned the stanza from the Blessed One, and when king Pasenadi of Kosàlawas taking his meal he said:

Humans should be always mindful,To partake the right amount of foodFood arouses feelings, decay sets in quicklyAnd the life span of humans dwindle

7. Then king Pasenadi of Kosala gradually lessened the amount of food he took to one fourth the previous amount.

8. After some time king Pasenadi's body emaciated and stroking his body king Pasenadi of Kosala made this solemnutterance:



ßThe Blessed One, was compassionate about my welfare,Both, of this world and the other worldû

3. 2. 4.

(14) Sangàme Dve Vuttàni Ý Two Battles Occurred

The Blessed One was living in Sàvatthi.

King Ajàtasattu of Magadha, son of Vedeha, arranged his fourfold army and pursued king Pasenadi of Kosala as far asKashmire.

King Pasenadi of Kosala heard, that king Ajàtasattu of Magadha, son of Vedeha, had arranged his fourfold army and ispursuing him as far as Kashmire

Then king Pasenadi of Kosala arranged his fourfold army and met king Ajàtasattu of Magadha at Kashmire

At Kashmire, king Ajàtasattu of Magadha and king Pasenadi of Kosala fought and in the battle king Ajàtasattu ofMagadha defeated king Pasanadi of Kosala and the defeated king withdrew to his own kingdom in Sàvatthi.

Many bhikkhus putting on robes in the morning, and taking bowls and robes entered Sàvatthi for the alms round. Aftergoing the alms round, after the meal was over and returning from the alms round they approached the Blessed One,worshipped, sat on a side and said to the Blessed One:

ßVenerable sir, king Ajàtasattu of Magadha, son of Vedeha, arranged his fourfold army and pursued king Pasenadi ofKosala as far as Kashmire.

ßThen King Pasenadi of Kosala knew that king Ajàtasattu of Magadha, son of Vedeha, had arranged his fourfold armyand was pursuing him as far as Kashmire, King Pasenadi of Kosala too arranged his fourfold army and met kingAjàtasattu of Magadha at Kashmire. At Kashmire, king Ajàtasattu of Magadha and king Pasenadi of Kosala fought andin the battle king Ajàtasattu of Magadha defeated king Pasanadi of Kosala and the defeated king withdrew to his ownkingdom.û

7. ßBhikkhus, king Ajàtasattu of Magadha the son of Vedeha has intimate friendship with evil friends and associates.King Pasenadi of Kosala has intimate friendship with good friends and associates. Tonight king Pasenadi of Kosalawill sleep unpleasantly, as a defeated.

ßVictory gives birth to enmity, the defeated sleep unpleasantly,The appeased, giving up victory and defeat sleep pleasantly.û

3. 2. 5.

(15) Dutiyasaïgàma Ý The Second Battle

King Ajàtasattu of Magadha, son of Vedeha, arranged his fourfold army and pursued king Pasenadi of Kosala as far asKashmire.

King Pasenadi of Kosala heard, that king Ajàtasattu of Magadha, son of Vedeha, had arranged his fourfold army and ispursuing him as far as Kashmire

Then king Pasenadi of Kosala arranged his fourfold army and met king Ajàtasattu of Magadha at Kashmire



At Kashmire, king Ajàtasattu of Magadha and king Pasenadi of Kosala fought and in the battle king Pasenadi ofKosala defeated king Ajàtasattu of Magadha, and took possession of him alive.

Then it occurred to king Pasenadi of Kosala, `whatever hostility he does to me, king Ajàtasattu of Magadha son ofVedeha is my nephew. What if I take hold of all his array of elephants, horses, chariots and foot soldiers and dismisshim alive.

13. Then king Pasenadi of Kosala, took possession of king Ajàtasattu of Magadha son of Vedeha's all the array ofelephants, horses, chariots and foot soldiers and dismissed him alive.

Many bhikkhus putting on robes in the morning, and taking bowls and robes entered Sàvatthi for the alms round. Aftergoing the alms round and when the meal was over and returning from the alms round they approached the BlessedOne, worshipped, sat on a side and said to the Blessed One:

ßVenerable sir, king Ajàtasattu of Magadha, son of Vedeha, arranged his fourfold army and pursued king Pasenadi ofKosala as far as Kashmire. Then King Pasenadi of Kosala heard, that king Ajàtasattu of Magadha, son of Vedeha, hadarranged his fourfold army d was pursuing him as far as Kashmire, King Pasenadi of Kosala too arranged his fourfoldarmy and met king Ajàtasattu of Magadha at Kashmire. At Kashmire, king Ajàtasattu of Magadha and king Pasenadiof Kosala fought and in the battle king Pasenadi of Kosala, defeated king Ajàtasattu of Magadha and captured himalive. Then it occurred to king Pasenadi of Kosala, `whatever hostility he, does to me, king Ajàtasattu of Magadha sonof Vedeha is my nephew. What if I capture all his array of elephants, horses, chariots and foot soldiers and dismiss himalive.'

Then king Pasenadi of Kosala, captured king Ajàtasattu of Magadha son of Vedeha's all the array of elephants, horses,chariots and foot soldiers and dismissed him alive.

Then the Blessed One knowing its meaning said these stanzas that moment.

ßMan indeed plunders in a way beneficial to him,On a day that others plunder, the plundered too plunder.The fool thinks it's my turn, until evil bears fruit.When evil bears fruit, the fool feels unpleasant.The destroyer in turn gets destroyedThose who won get the victoryHe that abuses, gets an abusing,An angered one, returns the anger,Thus with the turning of the tideThe plundered becomes the plunderer.û

3. 2. 6.

(16) Dhãtà Ý A Daughter



3. Then a certain person approached king Pasenadi of Kosala and whispered in his ear that queen Mallika gave birth toa daughter.

4. Hearing this, king Pasenadi of Kosala, became displeased.

5. The Blessed One knowing the reason for the displeasure of king Pasenadi of Kosala said these stanzas that moment.



ßEven if it's a woman, would be noble nourished by the king,Would be wise, virtuous, worship the mother-in-law and love her husband.Those born to her will be heroes and district leaders,The son of such a good wife might even be the advisor to kings.û

3. 2. 7.

(17) Appamàda I Ý Diligence

1. In Sàvatthi.

2. King Pasenadi of Kosala approached the Blessed One, worshipped and sat on a side Seated, king Pasenadi of Kosalasaid: ßVenerable sir, is there one thing, with which, one could attain welfare in this and the other world?û

3. ßGreat king, there is one thing, with which, one could attain welfare in this and the other world.û

4. ßVenerable sir, what is the one thing, with which, one could attain welfare in this and the other world?û

5. ßGreat king, diligence is the one thing, with which, one could attain welfare in this and the other world. Just as thefoot prints of all moving things get included in the foot print of the elephant, and it is said to be the foremost of footprints, in the same manner, great king, with this one thing, the welfare in this and the other world, could be attained.

6. ßBy those wishing with attachment the excellence, again and againOf life span, good health, beauty, heavens and high birth,Merit should be done, wisely appreciating diligence.Diligence, serves for the welfare of this and the other world.When the diligent one attains his aim, he is called a wise man.

3. 2. 8.

(18) Appamada II Ý Diligence II

1. In Sàvatthi.


Seated, king Pasenadi of Kosala said: ßVenerable sir, when I was thinking in seclusion this thought occurred tome.'The Blessed One's Teaching is well proclaimed and it is the intimate friendship with good friends and goodassociates, not the intimate friendship with evil friends and evil associates.û

ßGreat king, that is so, my Teaching is well proclaimed and it is the intimate friendship with good friends and goodassociates, not the intimate friendship with evil friends and evil associates.û

4. ßGreat king, once I was living in a hamlet of the Sakyas.

5. ßThen, great king, bhikkhu ânanda approached me, worshipped and sat on a side and said: `Venerable sir, leadingthe holy life is half the intimate friendship with good friends and good associates.'

6. ßGreat king, when this was said, I said to the bhikkhu ânanda, `ânanda, do not say so! Leading the holy life is nothalf but completely the intimate friendship with good friends and good associates. ânanda, the bhikkhu desiring theintimate friendship with good friends and good associates, will develop the noble eightfold path and make much of it.

7. `ânanda, how does the bhikkhu, a good friend, a good associate develop and make much of the intimate friendship



with the noble eightfold path?

8. `Here, ânanda, the bhikkhu develops right view, bent on seclusion, bent on fading, bent to ceasing, to relax in thematurity of surrender. Develops right thoughts, ... re ... right speech, ... re ... right action, ... re ... right livelihood, ... re... right endeavor, ... re ... right mindfulness ... re ... right concentration bent on seclusion, bent on fading, bent onceasing, to relax in the maturity of surrender. ânanda, in this manner the bhikkhu, a good friend, a good associate anintimate friend, develops and makes much of the noble eightfold path.'

9. `ânanda, in this manner it should be known, how a good friendship, a good association and an intimate friendship, isthe complete holy life.

10. `ânanda, beings, born, coming to me in search of a good friend, are released from birth. Decaying beings, comingto me in search of a good friend, are released from decay. Beings with the nature of dying, coming to me in search of agood friend, are released from death. Beings, with the nature of grieving, lamenting, unpleasantness, displeasure anddistress coming to me in search of a good friend, are released from grief, lament, unpleasantness, displeasure anddistress. ânanda, in this manner it should be known, how a good friendship, a good association and an intimatefriendship, is leading a complete holy life.'

11. ßTherefore, great king, you should. Train, thus: `I will be a good friend with good associates and with goodintimate friendships.' Great king a good friend with good associates and with good intimate friendships should livedependent on this one thing, diligence in meritorious things.

12. ßGreat king, when you live diligently, it will occur to the queens in the harem: `The king lives diligently attachedto diligence, now we too should live attached to diligence.'

13. ßGreat king, when you live diligently, it will occur to the subordinate warrior kings, `The king lives diligentlyattached to diligence, now we too should live attached to diligence.'

14. ßGreat king, when you live diligently, it will occur to the people in the hamlets villages and states, `The king livesdiligently attached to diligence, now we too should live attached to diligence.'

15. ßGreat king, when you live diligently, the self will be protected, the harem will be protected, the treasures and thegranary will be protected.

16. ßBy those wishing with attachment the excellence, again and againMerit should be done, wisely appreciating diligence.Diligence, serves for the welfare of this and the other world.When the diligent one attains his aim, he is called a wise man.û

3. 2. 9.

(19) Aputtaka I Ý Without Heirs I

The origin is Sàvatthi.

King Pasenadi of Kosala daily approached the Blessed One worshipped and sat on a side. Then the Blessed One askedking Pasenadi of Kosala, ßGreat king, why do you come to see me daily?û

ßVenerable sir, a wealthy householder of Sàvatthi, who has no heirs has died. I have caused his wealth to be carried tothe royal treasury and came here. Venerable sir, in gold coins only there were eighty hundred thousand, there's nothingto speak of other coins. This wealthy householder enjoyed meals of porridge prepared of broken rice accompanied withseed cakes. He wore decayed clothes of hemp. His conveyance was a decayed vehicle thatched with leaves.û



ßGreat king, it is so! Non-great beings gaining wealth do not enjoy it themselves, do not please mother and father, orwife and children, or slaves and workmen, or friends and associates, nor give gifts to recluses and Brahmins, forheavenly bliss. Thus their wealth not enjoyed rightfully, either the king carries it away, or robbers carry it away or elsefire burns it or is carried away by the water, or unwanted heirs. Great king when this is so, wealth, not rightfullyenjoyed goes waste, and not enjoyed.

ßGreat king, it's like a pond in a well established place, with pure, cool, good white water seized by non humans.People do not, carry, drink, bathe or do anything with it. Great king in the same manner non-great beings obtaininggreat wealth, do not enjoy it, themselves ... re ... not rightfully enjoyed goes waste and not enjoyed.

ßGreat beings obtaining wealth enjoy it themselves, please mother and father, wife and children, slaves and workmen,and friends and associates They give gifts to recluses and Brahmins, for heavenly bliss. Thus their wealth is enjoyedrightfully. The king does not carry it away, robbers do not take it, fire does not burn it or water does not carry it, nor dounwanted heirs carry it away. Great king when this is so, wealth rightfully enjoyed does not go waste, it is enjoyed.

ßGreat king, it's like a pond well established close to the village or hamlet, with pure, cool, good, white, water. Peoplecarry it, drink it, bathe in it or do anything they like with it. Great king, in the same manner great beings obtaining greatwealth enjoy it themselves ... re ... is rightfully enjoyed does not go waste it is enjoyed.

Water in a place seized by non humans,Is not drunk, it gets wastedLikewise the wealth obtained by low humansIs neither enjoyed, nor given to others.The wise one obtaining wealth,Enjoys it himself and does what should be done.He attends to his relations, like a bull bearing the loadAnd he blamelessly procures a place in heaven.û

3. 2. 10.

10. (20) Aputtaka II Ý Without Heirs II

1. King Pasenadi of Kosala approached the Blessed One daily, worshipped and sat on a side. Then the Blessed Oneasked king Pasenadi of Kosala, ßGreat king, why do you come to see me daily?û

2. ßVenerable sir, a wealthy householder of Sàvatthi, who has no heirs has died. I have caused his wealth to be carriedto the royal treasury and came here. Venerable sir, in gold coins only there were one hundred hundred thousands,there's nothing to speak of other coins. This wealthy householder enjoyed meals of porridge prepared of broken riceaccompanied with seed cakes. He wore decayed clothes of hemp. His conveyance was a decayed vehicle thatched withleaves.

3. ßThis happens, great king. In the past this wealthy householder, offering morsel food to a silent Buddha namedTagarasikkhi, said `offer food to the recluse' and getting up from his seat he went away. After giving too he wasremorseful and said: `Good, if slaves and workmen were fed with that food.' He also killed his brother's only son, onaccount of a dispute for wealth.

4. ßGreat king, if this wealthy householder had offered morsel food to the silent Buddha Tagarasikkhi, as its result hewould have been born in heavenly bliss seven times and also he would have been born in this same Sàvatthi seventimes as a wealthy housseholder

5. ßGreat king, as results for saying `good if slaves and workmen were fed with that food' his mind does not bend toenjoy noble food, to wear good clothes, to use noble conveyances and to enjoy the five strands of noble sensepleasures.



6. ßGreat king, as a result of killing his brother's only son for reasons of wealth, the wealthy householder for many,many hundred thousands of years suffered in hell and as a result of it, for the seventh time, this wealthy householderbecame heirless and happened to turn, his wealth to the royal treasury. Great king, this wealthy householder's earliermerit got destroyed and new merit did not get accumulated. Today this wealthy householder suffers in the Mahàroruvahell.û

7. ßThen venerable sir, the wealthy householder is in the Mahàroruva hell.û

8. ßYes, great king the wealthy householder is born in the Mahàroruva hell.û

9. ßGrains, wealth, silver and gold or whatever thing that is seized,Slaves, workmen, messengers or any others living together,None of these are taken, when going everything is abandoned.

10. Whatever is done by body, words and mind, that only becomes his ownHe goes with it and it follows him like his shadow.

11. Therefore, always do good, accumulating for the here after.Merit establishes living beings in the other world.û

3:3 Kosalavaggo - English

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Book 3 Ý Kosala SaüyuttaChapter 3 Ý Kosalavaggo


3. 3. 1.

(21) Puggala Ý Persons

1. In Sàvatthi.

2. King Pasenadi of Kosala, approached the Blessed One, worshipped and sat on a side. Then the Blessed One said tohim: ßGreat king, there are four persons evident in the world.

3. ßWhat four? A certain person goes from dark to dark, another person from dark to light, another from light to darkand another person from light to light.

4. Great king, who is the person going from dark to dark? Here great king, a certain person is born in a low clan, eitherin an outcaste clan, a bamboo workers clan, a hunter's clan, a chariot maker's clan, or a clan of refuse collectors. He isborn poor and collects eatables and drinks with difficulty. Further, with deformed shapes is not attractive andhandsome. He is born with disabilities like blindness, or lameness in one or both limbs. He is not the quick gainer ofeatables, drinks, clothes, conveyances, flowers, scents, ointments, beds, seats, dwellings and lights. He misbehaves bybody, speech and mind and after death is born in hell. Great king, it is like a man in the dark, going towards thedarkness, like a man with blood stains going for blood stains. Great king, I give this comparison to the man going fromdark to dark.

5. ßGreat king, who is the person going from dark to light? Here great king, a certain person is born in a low clan,either in an outcaste clan, a bamboo workers clan, a hunter's clan, a chariot maker's clan, or a clan of refuse collectors.He is born poor and collects eatables and drinks with difficulty. Further, with deformed shapes is not attractive andhandsome. He is born with disabilities like blindness, or lameness in one or both limbs. He is not the quick gainer ofeatables, drinks, clothes, conveyances, flowers, scents, ointments, beds, seats, dwellings and lights. He conductshimself well, by body, speech and mind and after death is born in heaven. Great king, he is like a man on the ground,getting on to a cushion, from the cushion climbing to horse back, from the horse back climbing on the elephant andfrom the back of the elephant climbing to a palace. Great king, I give this comparison to the man going from dark tolight.

6. ßGreat king, who is the person going from light to dark? Here, great king a certain person is born in a high claneither in a Brahmin, a warrior or a householder clan with great halls much wealth and resources, with much gold andsilver, with much grains. He is born handsome, endowed with the highest attractiveness. He is the gainer of eatables,drinks, clothes, conveyances, flowers, scents, ointments, beds, seats, dwellings and lights. He misbehaves by body,speech and mind and after death is born in hell. Great king, he is like a man in a palace, who descends to an elephant'sback, From the elephant's back, descends to the horse back From the back of the horse descends to a cushion. From thecushion he descends to earth and from earth descends to darkness. Great king, I give this comparison to the man goingfrom light to dark.

7. ßGreat king, who is the person going from light to light? Here, great king a certain person is born in a high claneither in a Brahmin, a warrior or a householder clan with great halls much wealth and resources, with much gold and



silver, with much grains. He is born handsome, endowed with the highest attractiveness. He is the gainer of eatables,drinks, clothes, conveyances, flowers, scents, ointments, beds, seats, dwellings and lights. He conducts himself well inbody, speech and mind and after death, he is born in heaven. He is like a man who moves from one cushion to theother, from one horse back to the other, from one elephant's back to the other elephant's back and from one mansion tothe other. Great king, I compare this person to one going from light to light.

8. ßGreat king, these persons are evident in the world.

9. ßA miserly man without faith and means, in view gone wrong,With evil thoughts, greedy and without compassion,Angry without a reason, he rebukes and debases, recluses,Brahmins, or wayfarers and prevents them from getting gifts.Leader of men, such a man gets his rewards,Going from dark to dark he is born in hell.10. Great king, a poor, benevolent man, has faith,He offers gifts with pure, undistracted thoughts,Gets up from his seat, worships, honoring the quiet livelihoodOf recluses, Brahmins, or wayfarersHe does not prevent them, from getting gifts.Leader of men, such a man gets his rewards,Going from dark to light he is born in heaven

11. Great king, a miserly rich man without faith and view gone wrong,With evil thoughts, greedy and without compassion,Angry, without a reason, he rebukes and debases, recluses,Brahmins, or wayfarers and prevents them from getting gifts.Leader of men, such a man gets his rewards,Going from light to dark he is born in hell.

12. Great king, a rich, benevolent, man, has faith,He offers gifts with pure, undistracted thoughts,Gets up from his seat, worships, honoring the quiet livelihoodOf recluses, Brahmins, or wayfarersHe does not prevent them, from getting gifts.Leader of men, such a man gets his rewards,Going from light to light he is born in heavenû

3. 3. 2.

(22) Ayyakà Ý Grandfather

1. The origin is Sàvatthi.

2. King Pasenadi of Kosala approached the Blessed One daily, worshipped and sat on a side. Then the Blessed Oneasked king Pasenadi of Kosala, ßGreat king, why do you come to see me daily?û

3. ßVenerable sir, my grandfather who is decayed, aged, lived one hundred and twenty years, has died.

4. ßVenerable sir, my grandfather was a dear one. I would gain the jewel of an elephant. Yet, I do not want mygrandfather to die. I would give away the jewel of an elephant, if my grandfather would not die. I would gain the jewelof a horse. Yet, I do not want my grandfather to die. I would give away the jewel of a horse, if my grandfather would



not die. I would gain the grant of a village. Yet, I do not want my grandfather to die. I would give away the grant of avillage, if my grandfather would not die. I would be the gainer of a state. Yet, I do not want my grandfather to die. Iwould give away, even the state, if my grandfather would not die.û

5. ßGreat king, all beings die. Death is the end and none have gone beyond death.û

6. ßIndeed, venerable sir, these words are wonderful and surprising. `All beings die. Death is the end and none havegone beyond death.'û

7. ßGreat king, that happens. All beings die. Death is the end and none have gone beyond death. Just as whatevervessels made by the potter, whether baked or not baked, all of them break up, they have not gone beyond breaking up.In the same manner all beings die. Death is the end and none have gone beyond death.û

8. All beings die, death is the end of life,They go according to their actions,As merit and demerit bear fruitDoing demerit go to hell and doing merit to heaven.Therefore do good, accumulating for the other world.Merit establishes beings in the next world.û

3. 3. 3.

(23) Loko Ý The World

1. In Sàvatthi

2. King Pasenadi of Kosala, approached the Blessed One, worshipped, sat on a side and said to the Blessed One:ßVenerable sir, how many things arise in the world for its ill being, unpleasantness and distress?û

3. ßGreat king, three things arise in the world for its ill being, unpleasantness and distress.

4. ßWhat three? Great king, greed, hate and delusion arise in the world for its ill being, unpleasantness and distress.

5. ßGreat king, these three things arise in the world for its ill being, unpleasantness and distress.

Greed, hate and delusion, the evil intentions of man,Born from his self hurts him,As the best bark that destroys its fruits.û

3. 3. 4.

(24) Issattaü Ý Achery

1. In Sàvatthi

2. King Pasenadi of Kosala, approached the Blessed One, worshipped, sat on a side and said to the Blessed One:ßVenerable sir, to whom, should gifts be given?û

3. ßGreat king, gifts given to them, where the mind is pleased, is of great fruit.û

4. ßVenerable sir, gifts, given to whom, are of much fruit?û



5. ßGreat king, to whom, should gifts be given is one thing and given to whom are gifts of much fruit is another. Giftsgiven to virtuous bhikkhus, are of great fruit, gifts given to bhikkhus who are not virtuous are not so fruitful. I willcross question you on this same and you may reply, as it pleases you.

6. ßGreat king, you have a battle to be fought, then warrior princes not trained and without experience in archery, whowould be frightened and would run away from the battle field, come. Would you recruit them, would they serve thepurpose?û

7. ßVenerable sir, I will not recruit them and they would not serve my purpose.û

8. ßThen Brahmin princes, ... re ... householder princes, ... re ... outcaste princes, not trained and without experience inarchery, who would be frightened and would run away from the battle field, come. Would you recruit them, would theyserve the purpose?û

ßVenerable sir, I will not recruit them and they would not serve my purpose.û

9. ßGreat king, you have a battle to be fought, then warrior princes trained and experienced in archery, who would notbe frightened and would not run away from the battle field, come. Would you recruit them, would they serve thepurpose?û

10. ßVenerable sir, I will recruit them and they would serve my purpose.û

11. ßThen Brahmin princes, ... re ... householder princes, ... re ... outcaste princes, trained and experienced in archery,who would not be frightened and would not run away from the battle field, come. Would you recruit them, would theyserve the purpose?û

12. ßVenerable sir, I will recruit them, they would serve my purpose.û

13. ßGreat king, in the same manner, leaving whatever clans they left home and became homeless, given to them whohave dispelled five factors and are endowed with five factors are fruitful.

14. ßWhat are the five factors dispelled? They have dispelled sensual greed, anger, sloth and torpor, restlessness andworry and doubts. They have dispelled these five factors.

15. ßWith what five factors are they endowed? With the mass of virtues, concentration, wisdom, release and theknowledge and insight of release of one gone beyond the training They are endowed with these five factors.

16. ßThus gifts given to those who have dispelled five factors and are endowed with five factors are fruitful.û

17. The Blessed One, the Teacher further said:

Seeing, archery and manly power in humans,The king recruits them, for the battle, not the pure, by birth.In the same manner, if the wise leading the holy life,Are patient and gentle, even if born low, are worshippedMake pleasant hermitages, establish learned ones, they willEnd the diffused ness and cross the difficult path.With a non distracted, pleasant mind give them,Eatables, drinks, nourishments, clothes and dwellings,Like the rainy cloud which brings lighteningIn hundreds and fills the highlands and lowlands,The wise one who is learned and has faithPrepares food and pleases the wayfarersGiving them eatables and drinksRejoicing ones scatter there and shout for food,



That is the thunder, for the rains to fall,The down pours of merit are immense for the giver.û

3. 3. 5.

(25) Pabbatåpamam Ý Comparable to a Rock


2. King Pasenadi of Kosala, approached the Blessed One, worshipped, sat on a side and the Blessed One said to him:ßGreat king, for what reason did you come to see me?û

3. ßVenerable sir, there are some head anointed warrior kings intoxicated by the authority of their kingdoms, whopursue after sensual greed and lordship of the states. They rule over their large kingdoms well established and withmuch work, now they envy me.û

4. ßHere, great king, a trustworthy, reliable person comes from the eastern direction and tells you, `Great king I camefrom the east, I saw a moving, large mountain, similar to a cloud, destroying all living things on its way. If there issomething you could do, do it now.'û

5. ßA second trustworthy, reliable person comes from, the western direction, ... re ... a third from the northerndirection, ... re ... a fourth from the southern direction, and tells you, `Great king I came from the south, I saw amoving, large mountain, similar to a cloud, destroying all living things on its way. If there is something you could do,do it now. Great king, such a great fear, a great massacre of humans has arisen. Humanity is difficult to obtain. Whatshould be done about it?'û

6. ßVenerable sir, when, such great fear, a great massacre of humans has arisen, when humanity is obtained withdifficulty what else could be done, other than leading a peaceful life, living according to the Teaching, doing merit?û

7. ßGreat king, I speak loud and announce to you. Decay and death are approaching. Great king when decay and deathare approaching, what could be done about it?û

8. ßVenerable sir, when decay and death are approaching me, what else could be done, other than leading a peacefullife, living according to the Teaching, doing merit?

9. ßVenerable sir, whoever these, head anointed warrior kings intoxicated by the authority of their kingdoms, pursuingsensuality greedily, well established lords of the states in which they rule have wars of the elephants. When decay anddeath are issuing forth, there is no use of elephant wars.

10. ßVenerable sir, these head anointed warrior kings intoxicated by the authority of their kingdoms, pursuingsensuality greedily, well established lords of the states in which they rule have wars of the horses, ... re ... of chariots,... re ... of foot soldiers. When decay and death are issuing forth, there is no use of wars of foot soldiers.

11. ßVenerable sir, in this royal clan, there are ministers with secret plans, when enemies come, they could make secretplans to destroy the enemy. When decay and death are issuing forth, there is no use of secret wars.

12. ßVenerable sir, in this clan there is a lot of gold, treasured under ground and in the open. When the enemy comes itwould be possible to win them over with wealth. When decay and death are issuing forth, there is no use of wars ofwealth.

13. ßVenerable sir, when decay and death are approaching me, what else could be done, other than leading a peacefullife, living according to the Teaching, doing merit.û

14. ßGreat king, that is so, when decay and death are approaching you, what else could be done, other than leading a



peaceful life, living according to the Teaching, doing merit.û Further the Teacher said:

ßA huge moving rock; a misty mountain, would leave nothingBut destroy and kill all, in the four directions,In the same manner decay and death, overcome all living thingsThe warriors, Brahmins, householder stock, slaves, outcastesAnd refuse collectors, none exempting all will be crushed.This war cannot be won with elephants, chariots, foot soldiers,Not even by secret plans or even by the power of wealth.Therefore the wise seeing their own welfare, gain faithIn the Enlightenment, the Teaching and Community of bhikkhus,Who ever lives according to the Teaching by body, words and mind,Here itself become pleased and later they delight in heaven.û

4:1 Ayuvaggo - English

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Book 4 Ý Màra SaüyuttaChapter 1 Ý Pathama (âyu) Vagga


4. 1. 1.

(1) Tapo Kamma¤ca

1. Thus I heard. Soon after enlightenment, the Blessed One was living in Sàvatthi on the bank of river Nera¤jara, at theroot of the Ajapàla banyan tree.

2. When the Blessed One was in seclusion this thought and thought process arose to him: `I am released from thatdifficult task. Good that I am released from that useless, difficult task. Good, I was mindful and attainedenlightenment!'

3. Then Màra the evil one knowing the thought and thought process that had arisen to the Blessed One, approached andsaid a stanza to the Blessed One:

ßWithout developing the austerities, how is the human to be purified?An impure one thinks he is pure, you have missed the path of purity.û

4. The Blessed One, recognizing the evil one, replied him with a stanza:

ßI know the uselessness of all other austerities,All that miscarries one, like dear ones, removed from righteousness,I know the path and develop virtues, concentration and wisdom.I have attained the highest purity. Go away! You are the ender.û

5. Then Màra the evil one knew, ßThe Blessed One has recognized me,û became displeased and vanished from there.

4. 1. 2.

(2) Nàgo Ý A Huge Elephant

1. Thus I heard. Before enlightenment, the Blessed One was living in Sàvatthi on the bank of river Nera¤jara, at theroot of the Ajapàla banyan tree. At that time the Blessed One was seated in open space, in the dark and drops of rainwere also falling.

2. Màra the evil one, intending to frighten the Blessed One, creating the form of a huge elephant approached theBlessed One.

3. His head was a huge bubble of glittering glass, teeth like silver coins. The trunk was like the huge beam of a plough.

4. The Blessed One knowing that it's Màra the evil one, said this stanza to him.



ßCreating forms good and evil, you fare in existences long,Enough of it, evil one, you are the ender.û


4. 1. 3.

(3) Subhaü Ý Welcome Forms

1. At Uruwela.

2. At that time the Blessed One was seated in open space, in the dark and drops of rain were also falling.

3. Màra the evil one intended to frighten the Blessed One.

4. Màra approached the Blessed One and created large and small forms welcome and unwelcome not far away fromthe Blessed One.

5. The Blessed One knowing that it's Màra the evil one, said this stanza to him.

ßCreating forms good and evil, you fare in existences long,Enough of it, evil one, you are the ender.Màra those restrained in body, words and mind,Are not in your power and do not follow you.û


4. 1. 4.

(4) Pàsa I Ý The Snare I

1. At one time, the Blessed One was living in the deer park, in Isispatana in Benares.

2. The Blessed One addressed the bhikkhus from there thus: ßBhikkhus, wisely thinking I made the right endeavor andattained and realized noble release Bhikkhus, you too think wisely, make the right endeavor and attain and realizenoble release.û

3. Then Màra the evil one approached the Blessed One and said this stanza:

ßWhether heavenly or human you are bound by the snares of Death,Recluse, you are bound by death, not released by me.û

(Bhagava:)

4. ßWhatever it may be, heavenly or human, am not bound by the snares of death.Am released from the bonds of death, go away! You are the ender.û


4. 1. 5.



(5) Pàsa II Ý The Snare II

1. At one time, the Blessed One was living in the deer park, in Isispatana in Benares.

2. The Blessed One addressed the bhikkhus from there thus: ßBhikkhus, I am released from all snares whetherheavenly or human. Bhikkhus, you too work out your release from all snares whether heavenly or human. For thewelfare and good of many, gods and men, go on tours. Two should not go on the same path. Bhikkhus, preach theTeaching. Good in the beginning middle and end, meaningful even in the letters proclaiming the pure, holy lifecompletely. There will be beings with a few defiling things, they will deteriorate owing to not hearing the Teaching.There will be those who realize the Teaching. I too will proceed to the hamlet Senani to preach.û

3. Then Màra the evil one approached the Blessed One and said this stanza:

ßWhether heavenly or human you are bound by all snares.Recluse, you are bound by a huge bond. I will not release you.û

(Bhagava:)

4. ßWhatever it may be, heavenly or human, am released from all snares.I am released from the great bond. Go away! You are the ender.

4. 1. 6.

(6) Sappo Ý A Serpent

1. Thus I heard. At one time the Blessed One was living in the squirrels' sanctuary in the bamboo grove in Rajagaha.

2. At that time the Blessed One was seated in open space, in the dark and drops of rain were also falling.

3. Màra the evil one intending to frighten the Blessed One, creating the form of a huge serpent, approached the BlessedOne.

4. Its body was like a boat, head like a brewer's strainer, eyes, like bronze bowls of Kosala measure. Its hanging tonguewas like lightening from a rainy cloud. His breathing gave the sound of the bellows of a smithy.

5. The Blessed One knowing that it's Màra the evil one, said these stanzas to him:

ßTo him who abounds empty houses, the sage, skilled in the self is excellent,Give up and go to him, you are an imitation of such onesThere, you get many, animals, fears, flies that sting and many creeping thingsEven a hair does not stand, of the great sage entering an empty houseThe sky may split, the earth may shiver, all, living things may be frightenedEven the arrow in the heart would quake and enlightened ones do not make bonds.û


4. 1. 7.

(7) Suppati Ý Sleeping

1. At one time the Blessed One was living in the squirrels' sanctuary in the bamboo grove in Rajagaha.



2. The Blessed One spent most of the night mindfully walking and in the last watch of the night, washing his feet,entered the monastery. Turning on his right he lay down keeping one foot over the other making the lion's posture andmindful of the perception of waking.

3. Then Màra the evil one approached the Blessed One said this stanza:

ßWhy do you sleep? What do you dream?Why do you sleep here, as though injured?When the sun is rising why do you sleep?ûDo you think it is an empty house?û

ßI am not carried anywhere, by deceptive craving, the sinful bend,I sleep having realized and destroyed all clingings to rebirth.What does it matter to you, Màra?û

4. 1. 8.

(8) Nandanaü Ý Rejoicing


2. Then Màra the evil one approached the Blessed One and said this stanza in the presence of the Blessed One:

ßThose who have sons, rejoice in sons.Those who have cattle, rejoice in the herd.Humans rejoice in clinging,Without a clinging, there is no rejoicing.û

3. ßThose who have sons, grieve because of sons.Those who have cattle grieve because of the herd.Clinging, is the sorrow of humans.When there is no clinging, there is no grief.û

4. 1. 9.

(9) âyu I Ý The Lifespan I


2. The Blessed One addressed the bhikkhus from there:

3. ßBhikkhus, the lifespan of human's is a short one. It's a marching to the next world. Merit should be done and theholy life should be lead. To the born, there is no alternative but death. Bhikkhus, if anyone lives long, it's nothing morethan a hundred years.û


ßThe lifespan of humans is long, it should not be disdained by man.Enjoy life be happy, there is no returning after death.

5. The lifespan of humans is short, it should be disdained by man.



Live like one with the head burning, there is not a non-returning after death.û


4. 1. 10.

(10) âyu Ý II Ý The Lifespan II


The Blessed One addressed the bhikkhus from there:

ßBhikkhus, the lifespan of human's is a short one. It's a marching, to the next world. Merit should be done and theholy life should be lead. To the born, there is no alternative but death. Bhikkhus, if anyone lives long, it's nothing morethan a hundred years.û


ßDay and night do not vanish, life does not get destroyed.The lifespan of humans turn, like the knob of the chariot wheel.û

3. ßDay and night vanish, life gets destroyed.The lifespan of humans diminish, like water in rivulets

4. Then Màra the evil one knew, ßThe Blessed One has recognized me,' became displeased and vanished from there.

4:2 Rajjavaggo - English

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Book 4 Ý Màra SaüyuttaChapter 2 Ý Dutiya (Rajja) Vagga


4. 2. 1.

(11) Pàsàno Ý Rocks

1. At one time the Blessed One was living among the Gijjha peaks.

2. At that time the Blessed One was seated in open space, in the dark and drops of rain were also falling,

3. Màra the evil one, intending to frighten the Blessed One, approached and split huge rocks not far away from theBlessed One

4. The Blessed One knowing it was Màra the evil one said this stanza to him:

ßEven if the complete Gijjha peak is movedEnlightened Ones rightfully released do not change.û

5. Then Màra the evil one knew, the Blessed One has recognized me, became displeased and vanished from there.

4. 2. 2.

(12) Sãho Ý A Lion

1. At one time the Blessed One was living in the monastery offered by Anàthapiõóika in Jeta's grove in Sàvatthi. Atthat time the Blessed One was preaching a huge gathering.

2. Then it occurred to Màra the evil one. ßThe recluse Gotama is preaching a large gathering, what if I approach therecluse Gotama and disturb the gathering.û

3. Then Màra the evil one approached the Blessed One and said a stanza to the Blessed One:

ßWhy do you roar like a confident lion?Is there an opponent, whom you want to defeat?

4. ßIndeed, great heroes roar confidently in gatherings.Thus Gone Ones have attained power, having overcome the sinful bend.û


4. 2. 3.



(13) Sakalikaü Ý A Splinter

1. I heard thus. At one time the Blessed One was living in the deer park in the middle valley of Rajagaha.

2. At that time the Blessed One's foot was cut with a splinter and the Blessed One was mindfully enduring sharp, acute,unwelcome, bodily feelings without annoyance.

3. Then Màra the evil one, approached the Blessed One and said a stanza to the Blessed One:

ßAre you sleeping lazily or intoxicated with poetic ideas?Don't you have much work to do?Why are you alone on seat and bed?Why are you engaged in sleep, lazily?û

4. ßAm not sleeping lazily, nor am I intoxicated for poetry,Knowing the useful, I have given up grieving,So I am secluded on seat and bedI sleep compassionate for all living thingsEven those who have the arrow in their hearts,Sleep, while feelings arise each moment,Why should I, not sleep with the arrow pulled out?I do not care for wakefulness, nor do I fear to sleep.Ones like me do not practice austerities day and night.I do not see any slackness any where in the world.Therefore, I sleep compassionate for all living things."


4. 2. 4.

(14) Patiråpaü Ý Somebody Like You

1. At one time the Blessed One was living in the Brahmin village Ekanaliya in the country of Kosala. At that time theBlessed One was preaching a huge gathering of lay disciples.

2. Then it occurred to Màra the evil one. `The recluse Gotama is preaching a large gathering of lay disciples, what if Iapproach the recluse Gotama and disturb him?û

3. Then Màra the evil one approached the Blessed One and said a stanza to the Blessed One:

ßIt is not suitable, that somebody like you, should instruct others,The accomplished ones do not perform in circumstances of like and dislike.û

4. ßOut of compassion the rightfully Enlightened One advises others,The Thus Gone Ones are completely released from likes and dislikes.û

Then Màra the evil one knew, the Blessed One has recognized me, became displeased and vanished from there.

4. 2. 5.

(15) Mànasaü Ý Mentally




2. Then Màra the evil one approached the Blessed One said this stanza in the presence of the Blessed One:

ßMan behaving in open space, whatever mental rambling you do,By that you will be waylaid. Recluse! You will not be released by meû

3. ßEnticing forms, sounds, tastes, smells and touchesI have no more interest for these. Go away! You are the ender.û


4. 2. 6.

(16) Pattaü Ý Bowls

1. The Blessed One was living in Sàvatthi. At the time the Blessed One was instructing, inciting, and gladdening thebhikkhus with a talk, on clinging to the five masses. The bhikkhus too were listening attentively to grasp the essential.

2. Then it occurred to Màra the evil one, ßThe recluse Gotama is instructing, inciting, and gladdening the bhikkhuswith a talk, on clinging to the five masses. The bhikkhus too are listening attentively to grasp the essential. What if Iapproach the recluse Gotama to disturb their attention?û

3. At that time many bhikkhus had left their bowls away from them.

4. Then Màra the evil one, creating the form of a buffalo approached the bowls.

5. Then a certain bhikkhu said to another bhikkhu. ßBhikkhu, a buffalo is approaching, it might destroy the bowls.û

6. Hearing those words the Blessed One said: ßBhikkhu, it is not a buffalo, it is Màra the evil one, come to distractyour attention.û

7. The Blessed One knowing it's Màra the evil one said this stanza to him:

ßWhatever, matter, feelings, perceptions, consciousness or dependently arisen thing,That is not I. That's not mine. Detach yourself from them.That detachment is for appeasement, to go beyond all bonds.Searching everywhere, even the array of Màra would not find you.û


4. 2. 7.

(17) âyatana Ý Mental Faculties

1. At one time the Blessed One was living in the gabled hall in the Great Forest in Vesali.

2. At the time the Blessed One was instructing, inciting, and gladdening the bhikkhus with a talk, on the six doors ofmental contact. The bhikkhus too were listening attentively to grasp the essential.

3. Then it occurred to Màra the evil one, ßThe recluse Gotama is instructing, inciting, and gladdening the bhikkhus



with a talk, on the six doors of mental contact. The bhikkhus too are listening attentively to grasp the essential. What ifI approach the recluse Gotama to disturb the gathering?û

4. Then Màra the evil one, approached the Blessed One, and not far away from the Blessed One made a sound, whichsaid the earth was falling to pieces.

5. Then a certain bhikkhu said to another bhikkhu. ßBhikkhu, it seems as though the earth is falling to pieces.û

6. Hearing those words the Blessed One said: ßBhikkhu, it is not the sound of the earth falling to pieces; it is Màra theevil one, come to distract your attention.û

7. The Blessed One knowing it's Màra the evil one said this stanza to him:

ßForms, sounds, tastes, scents, touches and ideas,Are the fearful worldly matter, on which the world is swoonedThe disciple of the Enlightened One, should overcome all these mindfully,And going beyond the domains of Death, shine like the sun.û


4. 2. 8.

(18) Piõóaü Ý Morsel Food

1. At one time the Blessed One was living in the Brahmin village Pa¤casala.

2. At that time the boys of the Pa¤casala village had prepared food for guests.

3. The Blessed One, putting on robes in the morning and taking bowl and robes entered the village Pa¤casala for thealms round.

4. At that time the Brahmin householders of Pa¤casala were taken possession by Màra the evil one, so that the recluseGotama, may not gain morsel food.

5. So as the Blessed One entered the village Pa¤casala with an empty bowl, just so he returned with an empty bowl.

6. Then Màra the evil one approached the Blessed One and said, ßSo then, the recluse did not get morsel food.û

7. ßEvil One, you did it in such a way, so that morsel food would not be gained.û

8. ßThen venerable sir, the Blessed One, should go a second time to the village pa¤casala for alms, I will do it, so thatyou gain morsel food.û

ßMàra, you beget demerit, offending the Thus Gone One,Evil One do you think, results would not come to me!We are happy, that we have not received anything,We partake of happiness like the radiant gods.û


4. 2. 9.



(19) Kassakaü Ý A Farmer

1. The origin is Sàvatthi. At the time the Blessed One was instructing, inciting, and gladdening the bhikkhus with atalk, on extinction. The bhikkhus too were listening attentively to grasp the essential.

2. Then it occurred to Màra the evil one, ßThe recluse Gotama is instructing, inciting, and gladdening the bhikkhuswith a talk, on extinction. The bhikkhus too are listening attentively to grasp the essential. What if I approach therecluse Gotama and disturb the gathering?û

3. Then Màra the evil one, approached the Blessed One, creating the form of a farmer and said to the Blessed One:

4. ßRecluse, did you see some buffaloes?û

5. ßEvil One, what's the use of buffaloes to you?û

6. ßRecluse, it's my refuge. The eye is mine, forms are mine and eye-consciousness through eye contact is mine. Howcould I be released?

ßRecluse, it's my refuge. The ear is mine, sounds are mine and ear-consciousness through ear contact is mine. Howcould I be released?

ßRecluse, it's my refuge. The nose is mine, scents are mine and nose-consciousness through nose contact, is mine.How could I be released?

ßRecluse, it's my refuge. The tongue is mine, tastes are mine and tongue consciousness through tongue contact, ismine. How could I be released?

ßRecluse, it's my refuge. The body is mine, touch is mine and body consciousness through body contact is mine. Howcould I be released?

ßRecluse, it's my refuge. The mind is mine, ideas are mine and mind consciousness through mind contact is mine. Howcould I be released?û

7. ßEvil One, when to your, eye, forms and eye-consciousness through eye contact are not present, then to you the eyeis not, forms are not and eye-consciousness through eye contact do not behave.

8. ßEvil One, when to your, ear, sounds and ear-consciousness through ear contact are not present, then to you the earis not, sounds are not and ear-consciousness through ear contact do not behave

9. ßEvil One, when to your, nose, scents and nose-consciousness through nose contact are not present, to you the noseis not, scents are not and nose-consciousness through nose contact do not behave.

10. ßEvil One, when to your, tongue, tastes and tongue-consciousness through tongue contact are not present, then toyou the tongue is not, tastes are not and tongue-consciousness through tongue contact does not behave.

11. Evil One, when to your, body, touches and body-consciousness through body contact are not present, to you thebody is not, touches are not and body-consciousness through body contact does not behave

12. ßEvil One, when to your, mind, ideas and mind-consciousness through an idea are not present, to you the mind isnot, ideas are not and mind-consciousness through mind contact do not behave.û

13. ßWhen words say, this is mine, or if they say it's me,There, the mind is established. Recluse, you are not released.û

14. ßIf it is said, it is not mine, or is said it is not me,Evil One, know this! You will not see my path.



15. Then Màra the evil one knew, `The Blessed One has recognized me,' became displeased and vanished from there.

4. 2. 10.

(20) Rajjaü Ý Rulership

1. Once the Blessed One was living in a forest hut, in the Himalayas, in the country of Kosala.

2. When the Blessed One was in his seclusion this thought and thought process occurred to him: ßIs it possible to rulerighteously without, killing, destruction, depriving, conquering, grief and without giving grief ?û

3. Then Màra the evil one, knowing the thought process in the Blessed One's mind, approached the Blessed One andsaid: ßVenerable sir, Blessed One, rule righteously without, killing, destruction, depriving, conquering, grief andwithout giving grief.û

4. ßEvil One, knowing what do you say, rule righteously venerable sir, Blessed One, without, killing, destruction,depriving, conquering, grief and without giving grief?û

5. ßVenerable sir, the Blessed One has developed, made much, mastered, thoroughly practiced, experienced,scrutinized, and undertaken the four ways of making determinations. If desired, he could settle in the Great Himalayamountains in gold, as a golden rock

ßTo a golden mountain, complete with gold and silver,Two or three are too much, knowing it's only one, should be calm.If someone sees unpleasantness and its origin,He would not turn to sensuality again.Knowing endearments, as the bond in the worldThat man will train, to discipline it.û

4:3 Maravaggo - English

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Book 4 Ý Màra SaüyuttaChapter 3 Ý Tatiyo vaggo (Upari-pa¤ca) (Màra Vagga)


4. 3. 1.

Sambahulà Ý (21) Many Bhikkhus

1. Thus I heard. At one time the Blessed One was living on a rock, in the country of the Sakyas.

2. At the time, many bhikkhus were living diligently in the vicinity of the Blessed One, with aroused effort fordispelling.

3. Then Màra the evil one creating the form of an aged Brahmin bent like the beam of a roof, with a large topknot,dressed in a cloth made of strips of antelope hide, breathing heavily and with a stick in his hand approached thosebhikkhus and said: ßVenerable ones are young, gone forth in the prime of youth, have not enjoyed sensual pleasures.Good ones, partake sensual pleasures, do not abandon what is here and now and search in time.û

4. ßBrahmin, we have not given up the here and now and do not run with time. We have given up the short lived, andsearch the here and now. Brahmin, the Blessed One has said that sensual pleasures are short lived with muchunpleasantness and worries. Sensual pleasures have many dangers. This Teaching is here and now time does not matterto it, is inviting to come and see and leads inwards. It's to be realized by the wise.

5. When this was said, Màra the evil one shook his head, pulled out his tongue, curved his forehead, to form three linesand went away leaning on his stick.

6. Then those bhikkhus approached the Blessed One, worshipped, sat on a side and said thus:

7. ßVenerable sir, we were living diligently in the vicinity of the Blessed One, with aroused effort for dispelling.

Then an aged Brahmin bent like the beam of a roof, with a large topknot, dressed in a cloth made of strips of antelopehide, breathing heavily and with a stick in his hand approached us and said Venerable ones are young, gone forth inthe prime of youth, have not enjoyed sensual pleasures. Good ones, partake, sensual pleasures, do not abandon what ishere and now and search in time

8. Then venerable sir, we said thus to that Brahmin, we have not given up the here and now and do not run with time.We have given up the short lived, and search the here and now. Brahmin, the Blessed One has said that sensualpleasures are short lived with much unpleasantness and worries. Sensual pleasures have many dangers. This Teachingis here and now time does not matter to it, is inviting to come and see and leads inwards. It's to be realized by the wise.

9. When we said the he shook his head, pulled out his tongue, curved his forehead, to form three lines and went awayleaning on his stick.

10. Bhikkhus, that is not a Brahmin, he is Màra the evil one, he had come to distract you.

11. Then the Blessed One knowing its meaning said this stànza:



ßIf someone sees unpleasantness and its origin,He would not turn to sensuality again.Knowing endearments, as the bond in the worldThat man will train, to discipline it.û

4. 3. 2.

(22) Samiddhi Ý Venerable Samiddhi

1. At one time the Blessed One was living on a rock, in the country of the Sakyas.

2. At the time, venerable Samiddhi was living diligently in the vicinity of the Blessed One, with aroused effort fordispelling.

3. When venerable Samiddhi was in his seclusion, this thought and thought process arose to him. It is great gain, myTeacher is perfect and rightfully enlightened. It is great gain to me that I have gone forth in a dispensation so welldeclared. It is great gain to me that my co-associates are virtuous and good friends.

4. Màra the evil one knowing venerable Samiddhi's thought process, approached venerable Samiddhi and made afearful sound close to him, so to think that the earth was falling to pieces.

5. Then venerable Samiddhi approached the Blessed One, worshipped, sat on a side and said:

6. ßVenerable sir, I was living diligently in the vicinity of the Blessed One, with aroused effort for dispelling and whenI was in seclusion, this thought and thought process arose to me. It is great gain my Teacher is perfect and rightfullyenlightened. It is great gain to me that I have gone forth in a dispensation so well declared. It is great gain to me, thatmy co-associates are virtuous and good friends. Then venerable sir, I heard a fearful sound, close to me, as though, theearth was falling to pieces.û

7. ßSamiddhi, it is not the earth falling to pieces, it's Màra the evil one come to distract you. Samiddhi, go, there itselfand live diligent to dispel.û

8. Venerable Samiddhi agreeing, got up from his seat, worshipped and circumambulated the Blessed One and went.

9. A second time, venerable Samiddhi was living diligently there itself with aroused effort for dispelling, and thesecond time, when venerable Samiddhi was in his seclusion, this thought and thought process arose to him. It is greatgain my Teacher is perfect and rightfully enlightened. It is great gain that I have gone forth in a dispensation so welldeclared. It is great gain to me that my co-associates are virtuous and good friends. Màra the evil one knowingvenerable Samkiddhi's thought process, approached venerable Samiddhi, for the second time and made a fearful soundclose to him, so to think that the earth was falling to pieces.

10. Venerable Samiddhi knowing, it's Màra the evil one said this stanza to him:

ßI left the household and went forth, out of faith.I have attained mindfulness and wisdomMy mind is concentrated. Do what you like to this bodyDo not trouble me.û

11. Then Màra the evil one knowing, venerable Samiddhi knows me disappeared from there, displeased.

4. 3. 3.



(23) Godhika Ý Venerable Godhika

1. I heard thus. At one time, the Blessed One was living in the squirrels' sanctuary, in the bamboo grove in Rajagaha.

2. At that time venerable Godhika was living on the Black Rock on the side of Isigili.

3. Venerable Godhika while abiding diligent to dispel touched the release of mind in concentration. Then venerableGodhika fell away from that release of mind in concentration.

4. For the second time venerable Godhika while abiding diligent to dispel touched the release of mind in concentration.For the second time venerable Godhika fell away from that release of mind in concentration.

5. For the third time venerable Godhika while abiding diligent to dispel touched the release of mind in concentration.For the third time venerable Godhika fell away from that release of mind in concentration.

6. For the fourth time venerable Godhika while abiding diligent to dispel touched the release of mind in concentration.For the fourth time venerable Godhika fell away from that release of mind in concentration.

7. For the fifth time, venerable Godhika while abiding diligent to dispel touched the release of mind in concentration.For the fifth time venerable Godhika fell away from that release of mind in concentration.

8. For the sixth time venerable Godhika while abiding diligent to dispel touched the release of mind in concentration.For the sixth time venerable Godhika fell away from that release of mind in concentration.

9. For the seventh time venerable Godhika while abiding diligent to dispel touched the release of mind inconcentration. For the seventh time.

10. Then it occurred to venerable Godhika, up to the sixth time I fell away from that release of mind in concentration.What if I take my life?

11. Then Màra the evil one knowing the thought process in the mind of venerable Godhika approached the BlessedOne and said this stanza to the Blessed One:

ßGreat hero, wise man, burning with power and fame,You dispel the anger and fear of all, I worship your feet and tell you.A disciple of yours intends to kill himself. Splendid one, restrain him, from that.Blessed One, how do your disciples live attached to the dispensation?Have people heard of a trainer killing himself, without becoming a perfect one.

12. By that time venerable Godhika had destroyed himself.û

13. The Blessed One, knowing it was Màra the evil, one said this stanza to him:

ßThe wise do this sort of thing, do not fall back to live,Godhika has uprooted all craving, he is extinguished.û

14. Then the Blessed One addressed the bhikkhus: ßBhikkhus, let us approach the Black Rock on the side of Isigili,there Godhika, the son of the clansman has taken his life.û

15. Those bhikkhus agreed.

16. The Blessed One, with many bhikkhus, approached the Black Rock on the side of Isigili. The Blessed One saweven in the distance, the body of venerable Godhika lying lifeless on the bed.

17. At that time a dark mist moved, to the east, then to the west, then to the north and the south, above and below andto the inter directions.



18. Then the Blessed One addressed the bhikkhus: ßBhikkhus, do you see that dark mist, moving to the east, then tothe west, then to the north and the south, above and below and to the inter directions?û ßYes. Venerable sir.û

19. ßBhikkhus, that's Màra the evil one searching after the consciousness of the clansman Godhika, as to where, it issettled.û

ßThe clanman's son Godhika's consciousness is not settled anywhere, he has extinguished.û

20. Then Màra the evil one approached the Blessed One with his yellow flute and said this stanza:

ßI searched above, below, in the middle, the four directions and inter-directionsYet, I did not find Godhaka. Where has he gone?û

21. ßThat wise courageous concentrator was always attached to it,He was yoked to it, day and night did not wish to live.Has destroyed the array of death, without coming, `to be' again.Destroying craving completely Godhaka has extinguished.û

22. Then the violin under the arm of the grieving one vanishedAnd the displeased non-human vanished from there.

4. 3. 4.

(24) Sattavassàni Ý For Seven Years

1. Thus I heard. At that time, the Blessed One was living in Uruwela on the bank of river Nera¤jara at the root of thebanyan tree.

2. For seven years, Màra the Evil One had been pursuing the Blessed One, desiring a chance to snatch a flaw in hismindfulness and had been unsuccessful.

3. Then Màra the evil one approached the Blessed One and said a stanza.

ßIs it overcome with grief that you concentrate in forests?Or is it the decrease of wealth and wishing for it?Or have you done any offence in the village?Why don't people see what you're doing?I stand eye-witness you have no prosperity what so ever.û

4. I have dug up, all roots of grief,And I do not burn, because of an offence.I have destroyed all greedy thoughts `to be.ûRelation of negligence I concentrate without desires.

5. ßWhen words say, this is mine, or if they say it's me,There, the mind is established. Recluse, you are not released.û

6.ûIf words say, it is not mine, or if they say it is not me,Evil One, know this! You will not see my path.

7. ßIf you have realized the path of appeasement to deathlessness,Leave and go alone! Why do you advise others?û



8. ßHumans who want to cross over, ask about the Deathless domainWhen asked I tell them, where everything is without trouble.û

9. ßVenerable sir, not far away from the village or hamlet there is a pond, and in it there is a crab. Many boys and girlsfrom the village or hamlet come to the pond and taking the crab from the pond put it on dry land. Whenever the crabputs forth a claw, those boys and girls break them and destroy them with stones or sticks. The crab with all its clawsdestroyed cannot go back to the pond, in which it lived. In the same manner venerable sir, the Blessed One has brokenand destroyed whatever distortions, tricks and writhings I valued, now I have no excuse to approach the Blessed One.

10. Then Màra the evil one said these stanzas of his rejection, in the presence of the Blessed one:

ßA bird followed and went round, a golden colored mountain.We were not treated kindly had no satisfaction,Not getting the satisfaction, we go away.Like a crow that injured a rock, we give up Gotama.û

11. Màra the evil one, saying these stanzas in the presence of the Blessed One left the Blessed One and not far awayfrom the Blessed One sat on the ground, legs crossed. He was silent, confused, crest fallen and face turned downwards,unable to reply. He was digging the ground with stick.

4. 3. 5.

(25) Dhãtaro Ý Daughters of Màra

1. At Uruvela.

Then Craving, Disinterest and Passion, the three daughters of Màra, approached him and said this stanza:

ßDear father, why do you sit displeased, because of which man do you grieve?With the snare of passion, will bind and bring him to you, like an elephant in the forest.û

2. ßIt's not easy to bring the Perfect, Well Gone One, with passionHe has gone beyond the domains of Death, therefore I grieve much.û

3. Then Craving, Disinterest and Passion, the three daughters of Màra, approached the Blessed One and said:

ßRecluse, we will attend to you, at your feet.û The Blessed One did not care for those words and sat as though releasedwith the destruction of endearments.

4. Then Craving, Disinterest and Passion the three daughters of Màra went to a side and discussed, the intentions ofman rise and fall, what if each one of us, create the forms of one hundred young women.

5. Then Craving, Disinterest and Passion the three daughters of Màra, each one of them, created the forms of onehundred young women, approached the Blessed One and said:

ßRecluse, we will attend to you, at your feet.û The Blessed One did not care for those words, he sat as though releasedwith the destruction of endearments.

6. Then Craving, Disinterest and Passion the three daughters of Màra went to a side and discussed, the intentions ofman rise and fall, what if each one of us, create the forms of one hundred young women who have not given birth.

7. Then Craving, Disinterest and Passion the three daughters of Màra, each one of them, created the forms of one



hundred young women, who had not given birth and approached the Blessed One and said:

ßRecluse, we will attend to you, at your feet.û The Blessed One did not care for those words he sat as though releasedwith the destruction of endearments.

8. Then Craving, Disinterest and Passion the three daughters of Màra went to a side and discussed, the intentions ofman rise and fall, what if each one of us, create the forms of one hundred young women who have given birth.

Then Craving, Disinterest and Passion the three daughters of Màra, each one of them, created the forms of onehundred young women, who had given birth and approached the Blessed One and said:


9. Then Craving, Disinterest and Passion the three daughters of Màra went to a side and discussed, the intentions ofman rise and fall, what if each one of us, create the forms of one hundred young women who have given birth twice

Then Craving, Disinterest and Passion the three daughters of Màra, each one of them, created the forms of onehundred young women, who had not given birth twice and approached the Blessed One and said:


10. Then Craving, Disinterest and Passion the three daughters of Màra went to a side and discussed, the intentions ofman rise and fall, what if each one of us, create the forms of one hundred middle aged women.

Then Craving, Disinterest and Passion the three daughters of Màra, each one of them, created the forms of onehundred middle aged women, and approached the Blessed One and said:


11. Then Craving, Disinterest and Passion the three daughters of Màra went to a side and discussed, the intentions ofman rise and fall, what if each one of us, create the forms of one hundred aged women.

Then Craving, Disinterest and Passion the three daughters of Màra, each one of them, created the forms of onehundred aged women and approached the Blessed One and said:


12. Then Craving, Disinterest and Passion the three daughters of Màra went to a side and discussed, what our fathersay is true.

ßIt's not easy to bring the Perfect, Well Gone One, with passion.He has gone beyond the domains of Death, therefore we grieve much.û

13. If we had attacked a recluse or Brahmin free of greed in this manner, his heart would have split and he would havevomited warm blood, or else he would have gone off his mind, or his mind would have been deranged. It would be likea green reed that had withered, dried and died. In the same manner the recluse or Brahmin would wither, dry andbecome pale.

14. Then Craving, Disinterest and Passion the three daughters of Màra approached the Blessed One and stood on aside.

15. Then Craving the daughter of Màra said these stanzas to the Blessed One:



ßßIs it overcome with grief that you concentrate in forests?Or is it the decrease of the mind and wishing for it?Or have you done any offence in the village?Why don't people see what you're doing?It's witness you have no prosperityû

16. ßI have come to the essence, my mind is appeased,I am victorious over beloved, agreeable, matter.I have realized pleasantness and concentrate alone,Therefore I do not make friends with peopleIt's witness, I have no prosperity.û

17. Then Disinterest the daughter of Màra said a stanza to the Blessed One:

ßAbiding in what does the bhikkhu, spend much of his time?That he crossed the five tides and also the sixthThinking of what does the sensual perception grow?That the externals are not the gainers of it?û

18. ßWith appeased body and well released mind,Without intentions, mindful of singleness,Knowing how to concentrate without thoughtsDoes not become angry, does not recall and is not hard.The bhikkhu spends much of his time abiding thusAnd crosses the five tides and also the sixthNot concentrating thus, the sensual perception growsAnd the externals are not the gainers of it.û

19. Then Passion the daughter of Màra said a stanza of appeasement in the presence of the Blessed One:

ßWithout destroying craving crowds, come together and behave,Many teachers too, will behave in this manner.Many go homeless in this manner,You crossed over the domains of Death.û

20. ßIndeed, Thus Gone Ones, with the right Teaching, lead out great heroes,When led by the Teaching how could they be misled through envy?

21. Then Craving, Disinterest and Passion, the three daughters of Màra approached Màra the evil one.

22. Màra, the evil one saw Craving, Disinterest and Passion, the daughters of the evil one, coming in the distance andsaid this stanza:

ßFoolish ones, you crush the rock with lotus stalks.Dig the rock with nails, destroy iron, with teeth.Like carrying a mountain on the head,Do you wish to fathom the abyss?Like destruction, to soil the heart, you pierced Gotama.

23. Craving, Disinterest and Passion came blazing, to push away the Teacher. He pushed them away like the windpushing away the measure.

5:1 Bhikkhunivaggo - English

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Book 5 Ý Bhikkhånã Saüyutta(Chapter 1 Ý Bhikkhånã Vagga)

Namo tassa bhagavato arahato sammà sambuddhassa

5. 1. 1.

(1) âlavikà Ý Bhikkhuni âlavikà


1. Then bhikkhuni âlavika putting on robes in the morning and taking bowl and robes entered Sàvatthi for alms. Goingthe alms round and after the meal, she approached the dark forest to find seclusion.

2. Then Màra the evil one desiring to frighten bhikkhuni âlavika approached her and said this stanza:

ßIn the world, there is no refuge, what could seclusion do to you.Partake sensual passion, do not have remorse later.û

3. Then it occurred to bhikkhuni âlavika, ßWho is it that says a stanza, is it a human or non-human?û

4. Then it occurred to bhikkhuni âlavika, it is Màra the evil one, desiring to frighten me and disturb me in my seclusionthat has said this stanza.

5. And bhikkhuni âlavika knowing it is Màra the evil One, replied with this stanaza

ßThere is a refuge in the world, I have realized it wisely.Relation of negligence, you do not know that!Sensuality is like the blade of a sword,The masses are like the executing block,You talk of sensual passion, I have become passionless.

7. Then Màra the evil one knowing, ßBhikkhuni âlavika knows me,û displeased, vanished from there.

5. 1. 2.

(2) Soma Ý Bhikkhuni Soma

1. At one time the Blessed One was living in the monastery offered by Anàthapiõóika in Jeta's grove in Sàvatthi.

2. Then bhikkhuni Soma, putting on robes in the morning and taking bowl and robes entered Sàvatthi for the alms.Going the alms round and after the meal, she approached the dark forest and sat at the root of a tree to find seclusion.

3. Then Màra the evil one desiring to frighten bhikkhuni Soma approached her and said this stanza:



ßThat state difficult to achieve, should be achieved by sages.Women with two inches of wisdom cannot achieve itû

4. Then it occurred to bhikkhuni Soma, ßWho is it that says a stanza, is it a human or non-human?û

5. Then it occurred to bhikkhuni Soma, it is Màra the evil one, desiring to frighten me and disturb me in my seclusionthat has said this stanza.

6. And bhikkhuni Soma knowing it is Màra the evil One, replied with this stanaza:

ßWhen the mind is established, being a woman does not matterI have knowledge and reflect the Teaching rightfully.If that was not so, whether to woman or manWhatever was mine is suitable to be in the power of Màra.û

6. Then Màra the evil one knowing, ßBhikkhuni Soma knows me,û displeased, vanished from there.

5. 1. 3.

(3) Gotami Ý The Bikkhuni Kisa Gotami


2. Then bhikkhuni Kisa-Gotami, putting on robes in the morning and taking bowl and robes, entered Sàvatthi for alms.Going the alms round and after the meal, she approached the dark forest and sat at the root of a certain tree to findseclusion.

3. Then Màra the evil one desiring to frighten bhikkhuni Kisa Gotami approached her and said this stanza:

ßWhy do you sit alone with tearing eyes as though the sons are dead?Is it in search of a man, that you have entered the forest?û

4. Then it occurred to bhikkhuni Kisa Gotami ßWwho is it that says a stanza, is it a human or non-human?û

5. It occurred to bhikkhuni Kisa Gotami, ßIt is Màra the evil one, desiring to frighten me and disturb me in myseclusion that has said this stanza.û

6. And bhikkhuni Kisa Gotami knowing it is Màra the evil One, replied with this stanaza:

ßI have perpetually lost my sons and also my menFriend, I do not grieve or cry, am not afraid of those losses.I have destroyed all interests and the mass of ignorance is splitVictorious over the array of Death, I live without desires.û

7. Then Màra the evil one knowing, ßBhikkhuni Kisa Gotami knows me,û displeased, vanished from there.

5. 1. 4.

(4) Vijayà Ý Bhikkhuni Vijayà




2. Bhikkhuni Vijayà putting on robes in the morning and taking bowl and robes entered Sàvatthi for alms. Going thealms round and after the meal, she approached the dark forest to find seclusion and sat under a certain tree. Then Màrathe evil one desiring to frighten bhikkhuni Vijayà approached her and said this stanza:

ßYou are beautiful and young, am also young with black hairCome noble lady lets enjoy sense pleasures with the fivefold musicû

3. Then it occurred to bhikkhuni Vijayà, ßWho is it that says a stanza, is it a human or non-human?û

4. Then it occurred to bhikkhuni Vijayà, ßIt is Màra the evil one, desiring to frighten me and disturb me in myseclusion that has said this stanza.û

5. And bhikkhuni Vijya knowing it is Màra the evil One, replied with this stanza:

ßPleasing forms, sounds, tastes scents and touches,Màra, I turn them back to you, I do not value themI am disgusted and loath this putrid, breaking, brittle, bodyThose beings pursuing matter and the beings desiring immaterial statesAnd the beings in attainments, all these dark states I have destroyed.û

4. Then Màra the evil one knowing, ßBhikkhuni Vijayà knows me,û displeased, vanished from there.

5. 1. 5.

(5) Uppalavaõõa Ý Bhikkhuni Uppalavaõõa


2. Then bhikkhuni Uppalavaõõa putting on robes in the morning and taking bowl and robes entered Sàvatthi for alms.Going the alms round and after the meal, she approached the dark forest and stood under a bloomed Sala tree.

3. Then Màra the evil one, desiring to frighten bhikkhuni Uppalavaõõa, approached her and said this stanza:

ßBhikkhuni, you have come to the root of a bloomed, Sala treeAnd stand here alone, don't you have a second to accompany tou?Are there any others like you here? Young one, aren't you afraid of rascals?û

4. Then it occurred to bhikkhuni Uppalavaõõa, ßWho is it that says a stanza, is it a human or non-human?û

5. Then it occurred to bhikkhuni Uppalavaõõa, it is Màra the evil one, desiring to frighten me and disturb me, said thisstanza.

6. And bhikkhuni Uppalavaõõa knowing it is Màra the evil One, replied with this stanza:

ßHundreds and thousands of rascals like you may come here!I would not be frightened, even a hair would not rise!Although alone, I am not frightened. Here I disappear and enter even your belly.I will enter even your body and you will not see me.I have control of my mind, and have developed the four ways of making determinations.Friend, I do not fear you, am free from all bonds.û

7. Then Màra the evil one knowing, ßBhikkhuni Uppalavaõõa knows me,û displeased, vanished from there.



5. 1. 6.

(6) Cala Ý Bhikkhuni Cala


2. Then bhikkhuni Cala putting on robes in the morning and taking bowl and robes entered Sàvatthi for alms. Goingthe alms round and after the meal, she approached the dark forest and sat under a certain tree to spend the day inseclusion.

Then Màra the evil one desiring to frighten bhikkhuni Cala approached her and said thus:

ßBhikkhuni, what don't you approve?û

ßFriend, I do not approve birth.û

ßWhy don't you approve birth?û

ßThe born enjoy sensuality.û

ßBhikkhuni, who taught you, `do not be pleased with birth?'û

3. ßTo the born there is death. Unpleasantness touches the born,In the form of bindings, killings and misery, therefore I disapprove birth.The Enlightened One, teaches to put an end to birth,To dispel all unpleasantness, I'm established in that truth.Beings, pursuing matter and those wishing immaterial states,Not understanding cessation, come back to be born.û

4. Then Màra the evil one knew that he was recognized by Bhikkhuni Cala, and displeased, vanished from there.

5. 1. 7.

(7) Upàcala Ý Bhikkhuni Upàcala


2. Then bhikkhuni Upàcala putting on robes in the morning and taking bowl and robes entered Sàvatthi for alms.Going the alms round and after the meal, she approached the dark forest and sat under a certain tree to spend the dayin seclusion.

Then Màra the evil one desiring to frighten bhikkhuni Upàcala approached her and said thus:

ßBhikkhuni, where do you desire to be born?û

3. ßFriend, I do not wish to be born.û

4. ßEstablish your mind with the company of gods, of the thirty-three,Or of the under world, or of happiness, or of those attached to creating,Or those under the control of others and enjoy the pleasures.û

5. ßThe company of gods, of the thirty-three, of the under world, of happiness,Of those attached to creating and those under the control of others



Are bound by the bond of sensuality and come back to be controlled by MàraAll forefathers of the world, all establishers, all illuminatorsAll those who caused distress in the world and those who did not cause distress,Did not change and all ordinary folkCome back to the domains of death, I am not interested in it.û

6. Then Màra the evil one knew that he was recognized by Bhikkhuni Upàcala, and displeased, vanished from there.

5. 1. 8.

(8) Sãsåpacàlà Ý Bhikkhuni Sãsåpacàlà (or Sisupacàlà)

1. The origin is Sàvatthi. Then bhikkhuni Sãsåpacàlà putting on robes in the morning and taking bowl and robesentered Sàvatthi for alms. Going the alms round and after the meal, she approached the dark forest and sat under acertain tree to spend the day in seclusion.

2. Then Màra the evil one desiring to frighten bhikkhuni Sãsåpacàlà approached her and said thus:

ßBhikkhuni, whose heresy do you like?û

3. ßFriend, I do not like anybody's heresy.û

4. ßOn account of who, have you shaved your head?You look like a woman, gone forth.Does not like heresy,Why do you go about, as if deluded?û

5. ßThere are those who are pleased with other heresy and views.I am not pleased or clever in them.There is an enlightened, incomparable man, born to the Sakya clanHe has conquered all, expelled death, has become victorious in all good.Released from all good, does not cling. That wise one knows everything.He has come to the end of all action, is released, destroying substratum.He is my blessed Teacher and I am pleased with his dispensation.û

6. Then Màra the evil one knew that he was recognized by Bhikkhuni Sisupàcala, and displeased, vanished from there.

5. 1. 9.

(9) Sela Ý Bhikkhuni Sela

1. The origin is Sàvatthi. Then bhikkhuni Sela putting on robes in the morning and taking bowl and robes enteredSàvatthi for alms. Going the alms round and after the meal, she approached the dark forest and sat under a certain treeto spend the day in seclusion.

2. Then Màra the evil one desiring to frighten bhikkhuni Sela approached her and said thus:

ßWhose, is this made up image and who made it?How did the form rise and how will it cease?û

3. Then it occurred to bhikkhuni Sela, ßWho is it that says a stanza, is it a human or non-human?û



4. Then it occurred to bhikkhuni Sela, ßIt is Màra the evil one, desiring to frighten me and disturb me and she said thisstanza.û

5. And bhikkhuni Sela knowing it is Màra the evil One, replied with this stanza

ßThis form is not made by me, nor is the misfortune done by another,On account of causes come together, when the causes vanish will ceaseAs though a certain seed placed in the field would grow,Coming to contact with earth and dampness,In the same manner on account of the masses, elementsAnd the thirty-six spheres it arose and when the causes vanish, it will cease.û

6. Then Màra the evil one knew that he was recognized by Bhikkhuni Sela, and displeased, vanished from there.

5. 1. 10.

(10) Vajira Ý Bhikkhuni Vajira

1. The origin is Sàvatthi. Then bhikkhuni Vajira putting on robes in the morning and taking bowl and robes enteredSàvatthi for alms. Going the alms round and after the meal, she approached the dark forest and sat under a certain treeto spend the day in seclusion.

2. Then Màra the evil one, desiring to frighten bhikkhuni Vajira, approached her and said this stanza:

3. ßBy whom is this image made, where is the maker?How did the being rise and how will it cease?û

4. Then it occurred to bhikkhuni Vajira ßWho is it that says a stanza, is it a human or non-human?û

5. Then it occurred to bhikkhuni Vajira, ßIt is Màra the evil one, desiring to frighten me and disturb me.û

6. And bhikkhuni Vajira knowing it is Màra the evil One, replied with this stanza:

ßMàra, you are with a view, what do you take for granted as a being?Here you do not gain a self, it's completely a mass of determinationsJust as all parts put together is called a chariot.Even so when the masses are present, it is accepted as a being.The produced unpleasantness stays and fadesNothing other than unpleasantness is produced and ceasesû

7. Then Màra the evil one knew that he was recognized by Bhikkhuni Vajira, and displeased, vanished from there.

6:1 Kokalikavaggo - English

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Book 6 Ý Brahma Saüyutta(Chapter 1 Ý Pathamo (Kokàlika) Vaggo

Namo tassa bhagavato arahato sammàsambuddhassa

6. 1. 1.

(1) âyacanaü Ý Entreaty

1. I heard thus. Soon after enlightenment, the Blessed One was living in Sàvatthi on the bank of river Nera¤jara, at theroot of the Ajapàla banyan tree.

2. When the Blessed One was in seclusion this thought and thought process arose to him:

3. The Teaching I have realized is deep, difficult to see and understand, is peaceful, exalted, not logically attained, issubtle and it is for the wise to realize. People at large, are fond of settling, attached to it and risen from settling. By thepopulace fond of settling, attached to it and risen from settling, this point is difficult to be seen. That is, how there isan arising because of this, this too is difficult to be seen. That is the appeasement of all determinations, the giving upof all endearments, destruction of craving, fading, cessation and extinction. If I was to preach this, others would notknow what I say. I will be fatigued and it would be annoyance to me.

4. To the Blessed One these stanzas never heard before, occurred at that time.

ßI attained this with difficulty, why should I preachBy those overcome by greed and hate, this is not easy to realize.It's clever, deep, difficult to see, subtle and goes against the stream.The passionate do not see it, covered by a mass of darkness.û

5. When the Blessed One reflected in this manner, his mind bent to living at ease and not preaching.

6. Then it occurred to Brahma Sahampathy who knew the thought process in the Blessed One's mind.

`Indeed the world is going to be destroyed if the worthy, rightfully enlightened, Thus Gone One's mind, bends to livingat ease and not preaching.

7..Then Brahma Sahampathy as quickly as a strong man would stretch his bent arm or bend his stretched arm,disappeared from the world of brahma and appeared before the Blessed One

8. Then Brahma Sahampathy arranging his robe on one shoulder, put the right knee on the ground and clasping hishands towards the Blessed One said:

ßVenerable sir, Blessed One, well gone one, preach the Teaching, there are beings with few defilements, they woulddeteriorate not hearing the Teaching. There will be those who understand the Teaching.

9. Brahma Sahampathy further said thus:

ßIn Magadha, in the past the impure teaching was present erroneously thought out.Open the door to deathlessness! May the pure Teaching be heard!



As one standing on a rock, at the top of a mountain, could see the populace on all sides,Wise one, I compare you there, ascend the mansion and relieve the grieving.Look at those overcome with birth and decay. Hero steady and win the battleBe the caravan leader and tour the world without a debt.Blessed One, proclaim the Teaching. There will be those who understand!û

10. The Blessed One, knowing Brahma's entreaty and out of compassion for the world, looked at the world with theeye of an enlightened one.

11. The blessed One saw beings with few defilements, many defilement, sharp mental faculties, weak mental faculties,with good dispositions and bad dispositions, beings who could grasp quickly and slowly and some others living withfear, to do wrong, conscious of the next world.

12. Just as out of blue lotuses, red lotuses and white lotuses, a few are born, nourish, grow and bloom, in the water. Afew come up to the level of the water and bloom and a few others stand above the water and bloom without touchingthe water. In the same manner the blessed One saw, beings with few defilements, many defilement, sharp mentalfaculties, weak mental faculties, with good dispositions and bad dispositions, beings who could grasp quickly andslowly and some others living with fear, to do wrong, conscious of the next world.

13. Then the Blessed One replied to Brahma Sahampathy with this stanza:

ßThe door to deathlessness is open.May those who have ears be released out of faith!My perception is not hurting and will not speak straightforward wordsBrahma, the exalted Teaching is available to humans.û

14. Then Brahma Sahampathy, knowing that the Teaching of the Blessed One would be available, worshipped andcircumambulated the Blessed One and vanished from there.

6. 1. 2.

(2) Gàravo Ý To Respect

1. I heard thus. Soon after enlightenment, the Blessed One was living in Sàvatthi on the bank of river Nera¤jara, at theroot of the Ajapàla banyan tree.

2. When the Blessed One was in seclusion this thought and thought process arose to him: `Attending to and reveringwhich recluse or Brahmin should I live?û

3. Then it occurred to the Blessed One: ßFor the completion of my incomplete mass of virtues, if I was to liveattending to and revering a recluse or Brahmin, yet in this world together with Màra, Brahma, the community ofrecluses and Brahmins, gods and men, I do not see a recluse or Brahmin, more virtuous than me to attend to, withreverence.û

4. ßFor the completion of my incomplete mass of concentration, was I to live attending to and revering a recluse orBrahmin, yet in this world together with Màra, Brahma, the community of recluses and Brahmins, gods and men, I donot see a recluse or Brahmin, more concentrated than me to attend to, with reverence.û

5. ßFor the completion of my incomplete mass of wisdom was I to live attending to and revering a recluse or Brahmin,yet in this world together with Màra, Brahma, the community of recluses and Brahmins, gods and men, I do not see arecluse or Brahmin, more wise than me to attend to, with reverence.û

6. ßFor the completion of my incomplete mass of release, was I to live attending to and revering a recluse or Brahmin,



yet in this world together with Màra, Brahma, the community of recluses and Brahmins, gods and men, I do not see arecluse or Brahmin, more released than me to attend to, with reverence.û

7. ßFor the completion of my incomplete mass of knowledge and vision of release, was I to live attending to andrevering a recluse or Brahmin, yet in this world together with Màra, Brahma, the community of recluses andBrahmins, gods and men, I do not see a recluse or Brahmin, more complete in the knowledge and vision of releasethan me to attend to, with reverence.û

8. ßWhat if I live attending to and revering that same Teaching I have realized?û

9. Then Brahma Sahampathy, knowing the thought and thought process in the Blessed One's mind, and as quickly as astrong man would stretch his bent arm, or bend his stretched, arm vanished from the world of Brahma and appearedbefore the Blessed One.

10. Then Brahma Sahampathy, arranging his robe on one shoulder, put the right knee on the ground, and clasping hishands towards the Blessed One, said:

11. ßThat is right, Blessed One! That is right, Well Gone One! The worthy, rightfully enlightened ones, in the pastlived attending to and revering the Teaching. The worthy, rightfully enlightened ones, in the future will live attendingto and revering the Teaching. The worthy, rightfully enlightened one, at present live attending to and revering theTeaching.û

12. Then brahma Sahampathy further said:

ßThe rightfully enlightened ones, of the past and the futureAnd the present rightfully enlightened one, dispel much grief.They all lived revering the Teaching. Do revere the Teaching!In the future too it will be so. That's how the enlightened ones do.Therefore those who desire their own welfare,Revere the good Teaching and the dispensation, of the enlightened ones.û

6. 1. 3.

(3) Brahmadevo Ý Venerable Brahmadeva

1. Thus I heard. At one time the Blessed One was living in the monastery offered by Anàthapiõóika in Jeta's grove inSàvatthi.

2. At that time a certain Brahmin woman's son by name Brahmadeva had become homeless and gone forth in thedispensation of the Blessed One

3. Then venerable Brahmadeva secluded and withdrawn from the crowd abode diligently with aroused effort to dispel.With whatever aim sons of clansmen rightfully leave the household and become homeless, that noble aim and ultimateend of the holy life, here and now he attained, realized and abode. He knew birth is destroyed, the duty of the holy lifeis done, there's nothing to wish further. And venerable Brahmadeva became a worthy one.

4. One day venerable Brahmadeva put on robes in the morning and taking bowl and robes entered Sàvatthi for alms.Wandering for alms in due order, approached his own mother's home.

5. At that time venerable Brahmadeva's mother, a Brahmin woman was steadfastly making adoration to Brahma without stretched arms.

6. Then it occurred to Brahma Sahampathy: ßVenerable Brahmadeva's mother, the Brahmin woman is steadfastly



making adoration to Brahma with out stretched arms. What if I approach her and cause remorse in her?û

7. Then Brahma Sahampathy, as quickly as a strong man would stretch his bent arm, or bend his stretched arm,vanished from the world of Brahma and appeared in the dwelling of venerable Brahmadeva's mother.

8. Then Brahma Sahampathy standing above venerable Brahmadeva's mother said these stanzas:

ßBrahmin woman, that Brahma to whom you make steadfast adorations with out stretched armsIs far away, does not partake this, without knowing his sphere, what do you desire?Brahmin woman, your Brahmadeva is standing here.He is passionless, has attained the highest godlinessThe bhikkhu has nothing and is not fed by another.He has entered your house for morsel food.He is worthy of offerings, attained knowledge and is composed,He is worthy of gifts from gods and menIs washed and not soiled by demerit, cooled, is in search of food.He has neither a past nor a future, is appeased, emancipated,Not confused he is without desires.He does not hurt the unsteady or steady.Today, offer the first morsel of food to himWithout enemies he is with appeased mind.Like a tamed elephant's his behavior is pureThe virtuous bhikikhu is with released mindToday, offer the first morsel of food to himPleased in him and dispelling doubts,Offer gifts to the worthy of gifts!Do merit for future pleasantness!The Brahmin woman crossed the floods seeing the sage.û

9. Pleased seeing him, she dispelling doubts,She offered gifts to the worthy of gifts.Did merit for pleasant results in the futureAnd the Brahmin woman crossed the floods seeing the sage.

6. 1. 4.

(4) Bakabrahma Ý Baka, The Brahma


2. At that time to Brahma Baka this evil view had arisen: `This is always alike, it is certain and perpetual, completeand without decrease, not to be born, not to decay and die not to decrease and not to be born again, and there is norefuge more noble than this.û

3. The Blessed One knew this thought and thought process in Brahma Baka's mind and as quickly as a strong manwould stretch his bent arm or bend his stretched arm, disappeared from Jeta's grove and appeared in the world ofBrahma.

4. Brahma Baka seeing the Blessed One approaching in the distance said: ßWelcome sir! It's after a long time that youhave come. Venerable sir, this is always alike, it is certain and perpetual, complete and without decrease, not to beproduced, not to decay and die not to decrease and not to be born again, and there is no refuge more noble than this.û



5. When this was said the Blessed One said: ßGood Baka Brahma is disillusioned, that to something that changes hesays, is always alike, to an uncertain thing he says, it is certain. To a thing not perpetual, he says it is perpetual. Anincomplete thing he says is complete. To something decreasing he says, is without decrease. To something that isproduced, decaying, would die, decreasing and is to be born, he says it is not produced, not decaying, not to die, notdecreasing and not to be born again and he says there is no refuge more noble than this.û

(Baka:)

6. ßGotama, there are seventy two meritorious actions,Doing which those creating others go beyond birth and decay.This is the highest attainable in the world of brahma,And innumerable people wish to attain it.û

(The Blessed One:)

7. ßBrahma, this is a short lifespan of yours. You think it's longI know you, going through hundred thousand life spans in Nirabuda hell.û

(Baka:)

8. ßO! Blessed One, you see the endless. How did I overcome birth, decay and grief?What were my observances and virtues in the past, may I know them.û

(The Blessed One:)

9. ßYou gave drinking water to many people, who were very thirsty.These were your virtuous observances in the past,I recall them, as awakened from sleep.When antelopes were captured by humans,You released them leading away the captors.These were your virtuous observances in the past,I recall them, as awakened from sleep.When a ship was wrecked at the mouth of the Ganges,You protected the humans in it powerfully from an elephant who came for themThese were your virtuous observances in the past,I recall them, as awakened from sleep.One forward world cycle you behavedThinking to be an all enlightened oneThese were your virtuous observances in the past,I recall them, as awakened from sleep.

(Baka:)

ß10. Know with certainty this is your lifespan.Further know your superiority there,Your power in the world of brahma will be a light.û

6. 1. 5.

(5) Aparàdiññhi Ý Another View

1. I heard thus. At one time the Blessed One was living in the monastery offered by Anàthapiõóika in Jeta's grove in



Sàvatthi.

2. At that time to a certain Brahma this evil view had arisen: `There is no recluse or Brahmin who could come here.û

3. The Blessed One knew this thought and thought process in that Brahma's mind and as quickly as a strong man wouldstretch his bent arm or bend his stretched arm, disappeared from Jeta's grove and appeared in the world of Brahma.

4. Then the Blessed One sat in mid air, above that Brahma, legs crossed and entered the element of fire.

5. Then it occurred to venerable MahàMoggallàna: ßWhere is the Blessed One abiding at the moment?û

6. Venerable MahàMoggallàna with the purified heavenly eye, beyond human, saw the Blessed One sitting in mid airabove that Brahma, legs crossed, entered into the element of fire. Then as quickly as a strong man would stretch hisbent arm or bend his stretched arm, he disappeared from Jeta's grove and appeared in that world of Brahma.

7. Venerable MahàMoggallàna sat in mid air, above that Brahma towards the east, legs crossed, entering the element offire, less than the Blessed One.

8. Then it occurred to venerable Mahà-Kassapa: ßWhere is the Blessed One, abiding at the moment?û

Venerable Mahà-Kassapa with the purified heavenly eye, beyond human, saw the Blessed One sitting in mid air, abovethat Brahma, legs crossed, entered into the element of fire. Then as quickly as a strong man would stretch his bent armor bend his stretched arm, he disappeared from Jeta's grove and appeared in that world of Brahma.

Venerable Mahà-Kassapa sat in mid air, above that Brahma towards the south, legs crossed, entering the element offire, less than the Blessed One.

9. Then it occurred to venerable Mahà-Kappina: ßWhere is the Blessed One, abiding at the moment?û

10. Venerable Mahà-Kappina with the purified heavenly eye, beyond human saw the Blessed One sitting in mid air,above that Brahma, legs crossed, entered into the element of fire. Then as quickly as a strong man would stretch hisbent arm or bend his stretched arm, he disappeared from Jeta's grove and appeared in that world of Brahma.

Venerable Mahà-Kappina sat in mid air, above that Brahma towards the west, legs crossed, entering the element offire, less than the Blessed One

11. Then it occurred to venerable Anuruddha: ßWhere is the Blessed One abiding at the moment?û

Venerable Anuruddha with the purified heavenly eye, beyond human saw the Blessed One sitting in mid air, above thatBrahma, legs crossed, entered into the element of fire. Then as quickly as a strong man would stretch his bent arm orbend his stretched arm, he disappeared from Jeta's grove and appeared in that world of Brahma.

Venerable Anuruddha sat in mid air, above that Brahma towards the north, legs crossed, entering the element of fire,less than the Blessed One

12. Then venerable MahàMoggallàna said a stanza to that Brahma:

ßFriend, are you with that same view you earlier held,Do you see the splendor of the world of Brahma superceded?û

(Brahma:)

13. ßSir, am not with that view I earlier heldToday I see the splendor of the world of Brahma superceded.It is a mistake, to think I am always the same; perpetual.û



14. The Blessed One arousing remorse in that brahma as quickly as a strong man would stretch his bent arm or bendhis stretched arm, disappeared from the world of Brahma and appeared in Jeta's grove.

15. Then Brahma addressed a certain member of his council and said to him, ßSir, approach venerableMahàMoggallàna and ask him, whether there are other disciples of the Blessed One with such great psychic powers asgood Moggallàna, Kassapa Kappina and Anuruddha.û

16. Then that member of the council of brahmas, agreed to do so.

17. And he approached and asked: ßSir, are there other disciples of the Blessed One with such great psychic powers asgood Moggallàna, Kassapa Kappina and Anuruddha?û

18. Then venerable MahàMoggallàna replied that member of the council of brahmas with this sstanza:

ßAmong the disciples of the Enlightened One,Those who have destroyed desires and become worthy,Attained knowledge and psychic powers,And have become clever in the habits of the mind are many.û

19. Then that member of the council of brahmas, delighting in the words of venerable MahàMoggallàna approachedMahà Brahma and said, Sir, venerable MahàMoggallàna said thus:

ßAmong the disciples of the Enlightened One,Those who have destroyed desires and become worthy,Attained knowledge and psychic powers,And have become clever in the habits of the mind are many.û

20. And Mahà Brahma rejoiced in the words of the member of the council of brahmas.

6. 1. 6.

(6) Pamadaü Ý Negligence


2. At that time the Blessed One was in seclusion after the midday meal.

3. Then Subrahma the individual brahma and an individual brahma of the pure abodes approached the Blessed One,and one individual stood outside the gate.

4. Then Subrahma the brahma said this to the brahma of the pure abodes: ßSir, it's not the right time to associate theBlessed One. Either he is resting after the midday meal, in seclusion. A cetain world of brahmas is prosperous andopulent and the brahmas abide negligently. Venerable sir, let us approach that world of the brahma and arouseconsternation in them.û

5. Then brahma Subrahma agreed with the individual Brahma of the pure abodes.

6. Then brahma Subrahma and the Brahma of pure abodes disappeared from the presence of the Blessed One andappeared in that world.

7. That brahma seeing them coming in the distance asked, ßSirs, from where do you come?û

8. ßSir, we come from the presence of the worthy, rightfully enlightened Blessed One. Do you go to attend on thatworthy, rightfully enlightened Blessed One?û



9. When this was said, that brahmasa could not endure those words and creating one thousand selves said thus toSubrahma, and the brahma of the pure abodes: ßSirs, do you see my psychic powers?û

10. ßSir, we see your psychic powers.û

11. ßSirs, I hold such psychic powers, why should I go to attend on other recluses and Brahmins?û

12. Then Subrahma and the brahma of the pure abodes, creating two thousands of selves, said thus to that brahma:ßSir, do you see our psychic powers?û

13. ßSirs, we see your psychic powersû

14. ßSir, the psychic powers of the Blessed One superior to your psychic powers as well as our psychic powers.Therefore it is suitable that you should go to attend on the worthy, rightfully enlightened Blessed One.û

15. Then that Brahma said these stanzas to Subrahma and the brahma of pure abodes:

ßBrahma, the three `fair winged ones' the four swans, the five hundred hawksAnd the concentrator, illuminate your palace and the future day.û

16. ßHow ever much they illuminate the palace and the future directionSeeing the destruction of matter they tremble, therefore the wise do not delight in matter.û

17. Then Subrahma and the brahma of the pure abodes arousing consternation in that brahma vanished from there.

18. After some time that brahma came to attend on the worthy, rightfully enlightened, Blessed One.

6. 1. 7.

(7) Kokàlika Ý Bhikkhu Kokàlika

1. In Sàvatthi


3. Then Subrahma, an independent brahma of the pure abodes and an independent brahma approached the Blessed Oneand the independent brahmas stood outside the gate.

4. Then Subrahma the independent brahma said this stanza in the presence of the Blessed One on account of thebhikkhu Kokàlika:

ßDo those who think limitlessly of themselves, think wisely?Those thinking limitlessly are hemmed in, with the ordinary folk.û

6. 1. 8.

(8) Tissako Ý Bhikkhu Tissaka

1. In Sàvatthi




3. Then Subrahma the independent brahma and an independent brahma of the pure abodes approached the Blessed Oneand one stood outside the gate.

4. Then the independent brahma of the pure abodes said this in the presence of the Blessed One on account of thebhikkhu:

(Katamodaka Tissaka:)

ßDo those who think limitlessly of themselves, think wisely?Those thinking limitlessly are hemmed in, with the foolish.û

6. 1. 9.

(9) Tudu brahma Ý Brahma Tudu

1. In Sàvatthi.

2. At that time bhikkhu Kokàlika was ailing, gravely ill, in unpleasantness.

3. Then the independent brahma Tudu when the night was waning, illuminating the whole of Jeta's grove with aresplendent light, approached the bhikkhu Kokàlika.

4. Standing in mid air brahma Tudu said thus to bhikkhu Kokàlika: ßKokàlika, reconcile your mind towards Sàriputtaand Moggallàna. They are well-behaved bhikkhus.û

5. ßFriend, who are you?û

6. ßI am brahma Tudu.û

7. ßFriend, is it you the Blessed One declare as a non-returner. Why did you come here? Look! You do me wrong!û

To man when born, a dagger is born in the mouth,With it, uttering hurtful words the fool hurts himself.He that praises the blameworthy or blames the praiseworthy,Speaks evil words with his mouth.With that ill luck he does not feel pleasant.By gambling if someone looses all his wealth together with himselfIt's nothing much, when compared to thisThat is making his mind hurtful towards the well gone ones.With that evil intention and evil thoughts, blaming noble onesHe is born in hell for a long period. A hundred thousand Nirabuda hells,And five times six thousand Abudani hell periodsû

6. 1. 10.

(10) Kokàliko II Ý The Bhikkhu Kokàlika II

1. In Sàvatthi.

2. Bhikkkhu Kokàlika approached the Blessed One, worshipped and sat on a side.

3. Seated, bhikkhu Kokàlika said to the Blessed One: ßVenerable sir, Sàriputta and Moggallàna are overcome by evil



inentions.û

4. When this was said the Blessed One said: ßKokàlika do not say that. Gladden your mind thinking of Sàriputta andMoggallàna. They are well-behaved bhikkhus.û

5. For the second time bhikkhu Kokàlika said to the Blessed One: ßVenerable sir, however trustworthy they may be tome, Sàriputta and Moggallàna are with evil desires, are overcome by evil inentions.û

6. For the second time the Blessed One said: ßKokàlika do not say that. Gladden your mind thinking of Sàriputta andMoggallàna. They are well-behaved bhikkhus.û

7. For the third time bhikkhu Kokàlika said to the Blessed One: ßVenerable sir, however trustworthy they may be, tome, Sàriputta and Moggallàna are with evil desires, are overcome by evil inentions.û

8. For the third time the Blessed One said: ßKokàlika do not say that. Gladden your mind thinking of Sàriputta andMoggallàna. They are well-behaved bhikkhus.û

9. Then the bhikkhu Kokàlika got up from his seat worshipped and circumambulated the Blessed One and went away.

10. Soon after the bhikkhu Kokàlika went away, small blisters the size of coming seeds appeared all over his body.

The blisters of the size of coming seeds grew to the size of green grams. From the size of green grams they grew to thesize of chick peas. From chick peas they grew to the size of jujubes. From the size of jujubes they grew to the size ofemblic myrobalans. From the size of emblic myrogalan, they became the size of unripe vilva fruits. Then they greweven larger and bursting pus and blood trickled from them.

11. Then bhikkhu Kokàlika died from that illness and was born in the Paduma Hell on account of anger in the mind forSàriputta and Moggallàna.

12. When the night was waning, illuminating the whole of Jeta's grove Brahma Sahampathy approached the BlessedOne, worshipped and stood on a side.

13. Then Brahma Sahamkpathy said to the Blessed One: ßVenerable sir bhikkhu Kokàlika died, and is born in thePaduma Hell on account of anger in the mind for Sàriputta and Moggallàna.û

14. Brahma Sahampathy saying this worshipped and circumambulated the Blessed One and disappeared from there.

15. The Blessed One at the end of that night addressed the bhikkhus: ßBhikkhus, when last night was waning BrahmaSahampathy illuminating the whole of Jeta's grove approached me, worshipped and stood on a side.

ßThen Brahma Sahamkpathy said: `Venerable sir, bhikkhu Kokàlika died, and is born in the Paduma Hell on accountof anger in the mind for Sàriputta and Moggallàna.' Saying this worshipped and circumambulated me and disappearedfrom there.û

16. When this was said a certain bhikkhu asked the Blessed One: ßVenerable sir, how long is the life span in thePaduma hell?û

17. ßBhikkhu, the life span in the Paduma hell is long and cannot be calculated as it's this much, hundred years, thismuch thousand years or this much hundred thousand years.û

18. ßVenerable sir, could a comparison be given?û

19. ßBhikkhu, a comparison could be given. `There is a caravan with a load of twenty, Kosala measures of sesame.From it a man releases one seed of sesame, at the end of a hundred thousand years. When released in this manner, thesesame seeds come to an end quickly but not the years in the life span of the Abuda hell. And bhikkhu, twenty lifespans in the Abuda hell is equal to one Nirbuda hell life span. Twenty life spans in the Nirbuda hell is equal to, one



Ababa hell life span. Twenty life spans in the Ababa hell is equal to one Añaña hell life span Twenty life spans in theAñaña hell is equal to one Ahaha hell life span. Twenty life spans in the Ahaha hell is equal to one Kumudu hell lifespan.Twenty life spans in the Kumudu hell is equal to one Sogandhika hell life span. Twenty life spans in theSogandhika hell is equal to, one Uppala hell life span. Twenty life spans in the Uppala hell is equal to, one Pundarikahell life span. And twenty life spans in the Pundarika hell is equal to, one Paduma hell life span. It's in Paduma hellthat bhikkhu Kokàlika is born for bearing an angry mind for Sàriputta and Moggallàna.û

20. The Blessed One the Teacher further said these stanzas:

ßTo man when born, a dagger is born in the mouth,As though cutting himself the fool says hurtful words.Praising the blameworthy or blaming the praiseworthy,He accumulates evil with his mouth.With that ill luck he does not feel pleasant.By gambling if someone looses all his wealth together with himselfIt's nothing much, when compared to thisThat is making his mind hurtful towards the well gone ones.With that evil intention and evil thoughts, blaming noble onesHe is born in hell for a long periodA hundred thousand Nirabuda hells,And five times six thousand Abudani hell periods.û

6:2 Parinibbanavaggo - English

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Book 6 Ý Brahma Saüyutta(Chapter 1 Ý Dutiyo (Parinibbàõa) Vaggo


6. 2. 1.

(11) Sanaïkumàro Ý Brahma Sanaïkumàra

1. I heard thus. At one time the Blessed One was living in Rajagaha on the bank of river Sappini.

2. When the night was waning, illuminating the whole of the bank of river Sappini, Brahma Sanaïkumàra approachedthe Blessed One, worshipped and stood on a side.

3. Standing, Brahma Sanaïkumàra said this stanza in the presence of the Blessed One:

ßRelying on the lineage, warriors are the foremost among men,Endowed with knowledge and conduct, he is the foremost among gods and men.û

4. Saying this, Brahma Sanaïkumàra waited for the approval of the Blessed One.

5. Then Brahma Sanaïkumàra knowing that the Teacher approves worshipped and circumambulated the Blessed Oneand disappeared from there.

6. 2. 2.

(12) Devadatta Ý Devadatta

1. I heard thus. At one time the Blessed One was living in Rajagaha among the Gijja peaks, soon after Devadatta hadleft the dispensation.

2. When the night was waning, illuminating the complete Gijja peak Brahma Sahampathy approached the Blessed One,worshipped and stood on a side.

3. Standing, Brahma Sahampathy said this stanza in the presence of the Blessed One on account of Devadatta:

ßBearing flowers the plantain, the bamboo and the reeds get destroyedHonor destroys the low man and confinement destroys the mare.û

6. 2. 3.

(13) Andhakavinda Ý At Andhakavinda

1. At one time the Blessed One was at Andhakavinda in the country of Magadha.



2. The Blessed One was sitting in open space, it was a dark night and drops of rain were also falling.

3. When the night was waning, illuminating Andhakavinda completely Brahma Sahampathy approached the BlessedOne, worshipped and stood on a side.

3. Standing, Brahma Sahampathy said these stanzas in the presence of the Blessed One:

ßMake use of remote jungle dwellings, behave to dispel bonds,If passions cannot be overcome there,Mindfully protect yourself living with the community of bhikkhusWhile going from house to house for morsel food,Appropriately and mindfully protect the mental faculties.Make use of remote jungle dwellingsThose set free from fear are released, without fear.There is fear from creeping thingsAnd lightening, thunder and rain come togetherIn the thickly dark night, the bhikkhu sits,A single hair does not stand on end.It is in your dispensation, that I attained right view.I will not stir from that. A single one leading the holy life,Diminishes the domains of death by thousandsMore than five hundred in the trainingAnd ten hundred thousands of beingsHave entered the stream of the TeachingThey will not go to animal wombsAnd the remaining people, I think are on the side of merit.I cannot calculate the numbers who are afraid to tell lies.û

6. 2. 4.

(14) Aruõavati Ý The Kingdom of Arunavati

1. I heard thus. At one time the Blessed One was living in Sàvatthi in the monastery offered by Anàthapiõóika in Jeta'sgrove.

2. From there the Blessed One addressed the bhikkhus: ßBhikkhus.û

3. And those bhikkhus replied: ßYes, venerable sir.û

4. The Blessed One said thus:û

5. ßBhikkhus, in the past, there was a king named Arunava. King Aruna's kingdom was of the name Arunavati.Bhikkhus, the Blessed One Siki, worthy and rightfully enlightened, lived close to the kingdom of Arunavati.

6. ßBhikkhus, to the Blessed One Siki, worthy and rightfully enlightened, there were two chief disciples namedAbhibhu and Sambhava.

7. ßThe Blessed One Siki, worthy and rightfully enlightened, addressed the bhikkhu Abibhu: `Friend, Brahmin, there isa certain world of Brahma, let us approach it, until it's time for the meal.'

8. ßThe bhikkhu Abhibhu agreed to the suggestion made by the Blessed One Siki, worthy and rightfully enlightened.

9. ßThen as quickly as a strong man would stretch his bent arm or bend his stretched arm, the Blessed One Siki, worthy



and rightfully enlightened, and the bhikkhu Abibhu disappeared from the kingdom of Arunavati and appeared in theworld of Brahma.

10. ßThen the Blessed One Siki, worthy and rightfully enlightened, addressed the bhikkhu Abhibhu: `Brahmin, addressthe brahmas, the members of the council of brahmas and the gathering of brahmas, on the Teaching.'

11. ßThe bhikkhu Abhibhu agreeing advised, incited, gladdened and made the hearts light of the brahmas, the membersof the brahma council and the brahma gathering with a talk on the Teaching.

12. ßThen bhikkhus, the brahmas, members of the council of brahmas and the gathering of brahmas were angry andheated and said: `It is surprising, how could a disciple bhikkhu teach ignoring the presence of the Teacher.'

13. ßThe Blessed One Siki, worthy and rightfully enlightened, addressed the bhikkhu Abhbhu: `Brahmin, the brahmas,members of the council of brahmas and the gathering of brahmas are angry and heated and say :it is surprising, howcould a disciple bhikkhu, teach ignoring the presence of the Teacher. Brahmin for further pleasure surprise thebrahmas, the members of the council and the brahma gathering.'

14. ßBhikkhu Abhibhu agreeing with the Blessed One Siki, worthy and rightfully enlightened preached with a visiblebody and with an invisible body, preached with the lower portion of the body visible and the upper portion invisible,preached with the upper portion of the body visible and the lower portion invisible.

15. ßThen bhikkhus, the brahmas, members of the council of brahmas and the gathering of brahmas were concernedand said `It is wonderful and surprising, the power of the recluse.'

16. ßThen the bhikkhu Abhibhu said to the Blessed One Siki, worthy and rightfully enlightened: `Venerable sir, theBlessed One had said these words in the presence of the Community of bhikkhus: Friends, I can address thethousandfold world system at once, from the world of Brahma.'

17. ß `Brahmin, this is the right time, now address the thousandfold world system from the world of Brahma.'

18. Bhikkhus, the bhikkhu Abhibhu agreeing with the Blessed One Siki, worthy and rightfully enlightened, said thesestanzas while in the world of Brahma:

ßGet started! Leave behind evil, be yoked to the dispensation of Enlightened Ones.Destroy the array of Death, as an elephant would destroy a hut of reeds.If you live, diligently in this dispensation,You dispel birth and death and end unpleasantness.û

19. ßThen bhikkhus, the Blessed One Siki, worthy and rightfully enlightened and the bhikkhu Abhibhu arousingconsternation in Brahma, the members of the brahma council and the gathering of brahmas as quickly as a strong manwould stretch his bent arm or bend his stretched arm disappeared from the world of brahma and appeared in thekingdom of Arunavati.

20. ßThen bhikkhus, the Blessed One Siki, worthy and rightfully enlightened addressed the bhikkhus: `Bhikkhus, didyou hear the bhikkhu Abhibhu saying stanzas while in the world of Brahma?'

21. ß `Venerable sir, we heard the bhikkhu Abhibhu reciting stanzas while in the world of Brahma.'

22. ß `Bhikkhus, what did he recite while in the world of Brahma?'

23. ß `Venerable sir, we heard bhikkhu Abhibhu reciting this stanza:

ßGet started! Leave behind evil, be yoked to the dispensation of Enlightened Ones.Destroy the array of Death, as an elephant would destroy a hut of reeds.If you live, diligently in this dispensation,



You dispel birth and death and end unpleasantness.'

24. ß `Venerable sir, we heard bhikkhu Abhibhu saying these stanzas.

25. ßGood! Bhikkhus, you heard bhikkhu Abhibhu addressing you from the world of Brahma.û

26. The Blessed One said thus and those bhikkhus delighted in the words of the Blessed One.

6. 2. 5.

(15) Parinibbàna Ý Final Extinction

1. At that time the Blessed One was living in the Upanivattana Sal grove of the Mallas of Kusinara between two Saltrees during the time of his final extinction.

2. Then the Blessed One addressed the bhikkhus: ßBhikkhus, now I address you. Be diligent! Do merit! Alldeterminations fade!û These were the last words of the Thus Gone One.

3. Then the Blessed One attained to the first higher stage of the mind. Rising from the first higher stage of the mind heattained to the second higher stage of the mind. Rising from the second higher stage of the mind he attained to the thirdhigher stage of the mind. Rising from the third higher stage of the mind he attained to the fourth higher stage of themind. Rising from the fourth higher stage of the mind he attained to the sphere of space. Rising from the sphere ofspace, attained to the sphere of consciousness. Rising from the sphere of consciousness, attained to the sphere ofnothingness. Rising from the sphere of nothingness, attained to the sphere of neither perception nor non-perception.

4. Rising from the sphere of neither perception nor non-perception, attained to the sphere of nothingness. Rising fromthe sphere of nothingness, attained to the sphere of consciousness. Rising from the sphere of consciousness, attained tothe sphere of space. Rising from the sphere of space, attained to the fourth higher stage of the mind. Rising from thefourth higher stage of the mind, attained to the third higher stage of the mind. Rising from the third higher stage of themind, attained to the second higher stage of the mind. Rising from the second higher stage of the mind, attained to thefirst higher stage of the mind.

Rising from the first higher stage of the mind, attained to the second higher stage of the mind. Rising from the secondhigher stage of the mind, attained to the third higher stage of the mind. Rising from the third higher stage of the mind,attained to the fourth higher stage of the mind. Together with the rising from the fourth higher stage of the mind theBlessed One attained final extinction.

5. At the moment the Blessed One attained final extinction, Brahma Sahampathy said this stanza:

ßAll born in this world, will lay down their accumulation.Even as the incomparable Teacher in the world, has.O! The rightfully enlightened, powerful, Thus Gone One, has extinguished.û

6. At the moment the Blessed One attained final extinction, Sakka the chief among gods said this stanza:

ßImpermanent are all determinations, they rise and fade.Having arisen they fade, their complete surcease is bliss!

7. At the moment the Blessed One attained final extinction, venerable ânanda said this stanza:

ßAt the final extinction of the rightfully Enlightened One,All kinds of noble things happened which inspired awe,And my hairs stood on end.û



At the moment the Blessed One attained final extinction, venerable Anuruddha said this stanza:

ßThe Such Like One's mental activity halted and breathing stopped,Faultless and appeased about the undertaking, the wise one extinguishedWith an unflinching mind he bore feelings.Together with the light of extinction the mind was released.û

7:1 Arahantavaggo - English

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Book 7 Ý Brahmaõa SaüyuttaChapter 1 Ý Arahata Vaggo


7. 1. 1.

(1) Dhana¤jani


2. At that time a certain Brahmin woman by the name Dana¤jani, of a Brahmin of the Bharadvaja clan was recollectingenlightenment, the Teaching and the Community of bhikkhus with an appeased mind.

3. Then the Brahmin woman Dana¤jani served food to the Brahmin of the Bharadvaja clan and thinking cleverly madethis solemn utterance three times. ßI worship the Blessed One, worthy and rightfully enlightened.û

4. Hearing this the Brahmin of the Bhàradvaja clan said to Dana¤jani: ßThis outcaste woman, for this and other reasonutters words of praise to the shaven headed recluse. Listen! Outcaste woman! Now I will go and draw your Teacherfor a dispute.û

5. ßBrahmin, in this world together with its gods and men, Màras and Brahmas and the community of recluses andBrahmins, I do not know of anyone who could draw that Blessed One, worthy and rightfully enlightened to a dispute.Yet, Brahmin, go and find out.û

6. Then the Brahmin Bharadvaja, angry and displeased, approached the Blessed One, exchanged friendly greetings andsat on a side.

7. Sitting on a side the Brahmin Bharadvaja said this stanza to the Blessed One:

ßCutting up what, does someone sleep well and cutting up what does one not grieve?The destruction of what one thing, is Gotama attached to?û

8. ßCutting up anger one sleeps well. Cutting up anger one does not grieveBrahmin, the noble ones praise the destruction of the poisonous rootAnd the sweet top of, anger. Cutting that there is no grief.û

9. Then the Brahmin of the Baradvaja clan said to the Blessed One: ßGood Gotama, now I understand. It's likesomething overturned is put upright. Something covered is made manifest. It's like one who was lost was shown thepath. It's like a lamp was lighted for the darkness, for those who have sight to see forms. In this and other way theTeaching is well explained. Now I take refuge in the Blessed One, in the Teaching and the Community of bhikkhus.May I gain the going forth and the higher ordination in the dispensation of Gotama.û

10. The Brahmin of the Bharadvaja clan obtained the going forth and higher ordination.

11. Soon after his higher ordination, venerable Bharadvaja secluded his mind and withdrew from the crowd. He abodediligently to dispel and before long, for whatever reason sons of clansmen rightfully leave the household and becomehomeless, that noble end of the holy life he realized, attained and abode. He knew, birth is destroyed, the holy life is



lived, duties done, there is nothing more to do.

12. Bharadvaja became one of the worthy ones.

7. 1. 2.

(2) Akkosa Ý Akkosaka Bharadvaja


2. The Brahmin Akkosaka Bharadvaja heard that the Brahmin of the Bharadvaja clan had gone forth and becomehomeless in the dispensation of the recluse Gotama.

3. Then the Brahmin Akkosa Bharadvaja, angry and displeased approached the Blessed One, and with rude, roughwords scolded and reviled the Blessed One.

4. Then the Blessed One said to the Brahmin Akkosa Bharadvaja: ßBrahmin, do friends, co-associates, relations andblood relations come to your house as guests?û

5. ßGood Gotama, on certain days, friends, co-associates, relations and blood relations come to my house as guests.û

6. ßBrahmin, do you prepare eatables, nourishments and beds for them?û

7. ßGood Gotàma, on certain days I prepare eatables, nourishments and beds for them.û

8. ßBrahmin, if they do not accept them to whom are they?û

9. ßGood Gotama, if they do not accept, they will be for us.û

10. ßIn the same manner Brahmin, you reviled us, who did not revile, aroused us who did not arouse you quarreledalone. All that is yours, we do not accept them. Brahmin, when reviled, if reviled in return, when aroused arouses inreturn, when quarrelling if the quarrel is returned, it is called eating together and sharing the meal. We did not eat themeal nor did share it with you. So it is all yours.û

11. ßGood Gotama, all the people together with the king know that the recluse Gotama is worthy. Yet good Gotamagets angry.û

12. ßTo the non-angry, tamed one, living without ups and starts, there's no anger.He is appeased and released, rightly knowingSo also it is demerit to arouse someone, who has aroused youHe that does not arouse someone in return has won a difficult battle.He behaves for his own good and the good of the otherKnowing that someone is angry, if you appease yourself mindfully,You heal both yourself and the otherThose not clever in the Teaching, think they are foolish.û

13. Then the Brahmin Akkosaka Baradvaja said to the Blessed One: ßGood Gotama, now I understand. It's likesomething overturned is put upright. Something covered is made manifest. It's like one who was lost was shown thepath. It's like a lamp was lighted for the darkness, for those who have sight to see forms. In this and other ways theTeaching is well explained. Now I take refuge in good Gotama, in the Teaching and the Community of bhikkhus. MayI gain the going forth and the higher ordination in the dispensation of Gotama.û

10. The Brahmin Akkosaka Bharadvaja obtained the going forth and higher ordination.



11. Soon after the higher ordination, venerable Akkosaka Bharadvaja secluded and withdrawn from the crowd abodediligently to dispel and before long, for whatever reason sons of clansmen rightfully leave the household and becomehomeless, that noble end of the holy life he realized, attained and abode. He knew, birth is destroyed, the holy life islived, duties done, there is nothing more to do.

12. Akkosaka Bharadvaja became one of the worthy ones.

7. 1. 3.

(3) Asurinda Ý The Brahmin Asurinda Bharadvaja


2. The Brahmin Asurinda Bharadvaja heard that the Brahmin of the Bharadvaja clan had gone forth and becomehomeless in the dispensation of the recluse Gotama.

3. Then the Brahmin Asurinda Bharadvaja, angry and displeased approached the Blessed One, and with rude, roughwords scolded and reviled the Blessed One.

4. Then the Blessed One kept silence.

5. Then the Brahmin Asurinda Bharadvaja said to the Blessed One: ßRecluse, we won!û

6. ßThe foolish think it is victory to talk rough words.Victory is to him, who heals the mind, knowing it.So also it is demerit to arouse someone, who has aroused youHe that does not arouse someone in return has won a difficult battle.He behaves for his own good and the good of the otherKnowing that someone is angry, if you appease yourself mindfully,You heal both yourself and the otherThose not clever in the Teaching, think they are foolish,û

7. Then the Brahmin Asurinda Baradvaja said to the Blessed One: ßGood Gotama, now I understand. It's likesomething overturned is put upright. Something covered is made manifest. It's like one who was lost was shown thepath. It's like a lamp was lighted for the darkness, for those who have sight to see forms. In this and other ways theTeaching is well explained. Now I take refuge in good Gotama, in the Teaching and the Community of bhikkhus. MayI gain the going forth and the higher ordination in the dispensation of Gotama.û

The Brahmin Asurinda Bharadvaja obtained the going forth and higher ordination.

Soon after the higher ordination, venerable Asurinda Bharadvaja secluded and withdrawn from the crowd abodediligently to dispel and before long, for whatever reason sons of clansmen rightfully leave the household and becomehomeless, that noble end of the holy life he realized, attained and abode. He knew, birth is destroyed, the holy life islived, duties done, there is nothing more to do.

8. Asurinda Bharadvaja became one of the worthy ones.

7. 1. 4.

(4) Bilaõgika Ý The Brahmin Bilangika Bharadvaja




2. The Brahmin Bilangika Bharadvaja heard that the Brahmin of the Bharadvaja clan had gone forth and becomehomeless in the dispensation of the recluse Gotama.

3. Then the Brahmin Bilangika Bharadvaja, angry and displeased approached the Blessed One, stood on a side and keptsilence

4. The Blessed One knowing the thoughts and thought process of the Brahmin Bilangika Bharadvaja said this stanza:

ßIf someone thinks polluted thoughtsAbout a pure man without blemishBy that the foolish one cooks evil for himself,As though throwing, fine dust against the wind.û

5. Then the Brahmin Bilangika Baradvaja said to the Blessed One: ßGood Gotama, now I understand. It's likesomething overturned is put upright. Something covered is made manifest. It's like one who was lost was shown thepath. It's like a lamp was lighted for the darkness, for those who have sight to see forms. In this and other ways theTeaching is well explained. Now I take refuge in good Gotama, in the Teaching and the Community of bhikkhus. MayI gain the going forth and the higher ordination in the dispensation of Gotama.û

The Brahmin Bilangika Bharadvaja obtained the going forth and higher ordination.

Soon after the higher ordination, venerable Bharadvaja secluded and withdrawn from the crowd abode diligently todispel and before long, for whatever reason sons of clansmen rightfully leave the household and become homeless, thatnoble end of the holy life he realized, attained and abode. He knew, birth is destroyed, the holy life is lived, dutiesdone, there is nothing more to do.

6. Venerable Bharadvaja became one of the worthy ones.

7. 1. 5.

(5) Ahiüsaka Ý The Brahmin Ahiüsaka

1. In Sàvatthi.

2. The Brahmin Ahimsaka Bharadvaja approached the Blessed One, exchanged friendly greetings and sat on a side.

3. Seated on a side the Brahmin Ahinsaka Bharadvaja said to the Blessed One: ßGood Gotama, I do not hurt anyone.û

4. ßAs your name is not hurting, live up to it. Good that you are not hurtful.If someone does not hurt by the body, words or the mind,He is not hurtful. He does not hurt others.û

5. Then the Brahmin Ahinsaka Baradvaja said to the Blessed One: ßGood Gotama, now I understand. It's likesomething overturned is put upright. Something covered is made manifest. It's like one who was lost was shown thepath. It's like a lamp was lighted for the darkness, for those who have sight to see forms. In this and other ways theTeaching is well explained. Now I take refuge in good Gotama, in the Teaching and the Community of bhikkhus. MayI gain the going forth and the higher ordination in the dispensation of Gotama.û

The Brahmin Ahinsaka Bharadvaja obtained the going forth and higher ordination.

Soon after the higher ordination, venerable Ahinsaka Bharadvaja secluded and withdrawn from the crowd abodediligently to dispel and before long, for whatever reason sons of clansmen rightfully leave the household and becomehomeless, that noble end of the holy life he realized, attained and abode. He knew, birth is destroyed, the holy life is



lived, duties done, there is nothing more to do.

6. Ahinsaka Bharadvaja became one of the worthy ones.

7. 1. 6.

(6) Jañà Ý The Brahmin with the Topknot

1. In Sàvatthi.

2. The Brahmin Jañà Bharadvaja approached the Blessed One, exchanged friendly greetings and sat on a side.

3. Seated on a side the Brahmin Jaña Bharadvaja said a stanza to the Blessed One:

ßThe internal and the external are entangled, the people are entangled,I ask Gotama, who will disentangle this knot?û

(The Blessed One:)

4. ßA wise man established in virtues, develops his mind and wisdom,If clever and zealous to dispel, he disentangles the knot.With the fading of greed, anger and ignorance,The worthy one, destroying desires disentangles the knot.Whenever name and matter is destroyed and there is nothing,Of anger and perceptions of matter, then the knot is cut.û

5. Then the Brahmin Jaña Baradvaja said to the Blessed One: ßGood Gotama, now I understand. It's like somethingoverturned is put upright. Something covered is made manifest. It's like one who was lost was shown the path. It's likea lamp was lighted for the darkness, for those who have sight to see forms. In this and other ways the Teaching is wellexplained. Now I take refuge in good Gotama, in the Teaching and the Community of bhikkhus. May I gain the goingforth and the higher ordination in the dispensation of Gotama.û

The Brahmin Jaña Bharadvaja obtained the going forth and higher ordination.

Soon after the higher ordination, venerable Jaña Bharadvaja secluded and withdrawn from the crowd abode diligentlyto dispel and before long, for whatever reason sons of clansmen rightfully leave the household and become homeless,that noble end of the holy life he realized, attained and abode. He knew, birth is destroyed, the holy life is lived, dutiesdone, there is nothing more to do.


7. 1. 7.

(7) Suddhika Ý Brahmin Suddhika Bharadvaja

1. In Sàvatthi.

2. The Brahmin Suddhika Bharadvaja approached the Blessed One, exchanged friendly greetings and sat on a side.

3. Seated on a side the Brahmin Suddhika Bharadvaja said a stanza in the presence of the Blessed One:

ßA Brahmin did not get purity in the world in any way,



Not through virtues, doing austerities or with knowledge and conduct.`He' purifies him, not the rest of the people.û

(The Blessed One:)

4. ßHowever much nonsense is muttered, a Brahmin is not by birth,Internally he is soiled and deceitful. A warrior, Brahmin, a householder,A slave, an outcaste or working class man, if be with aroused effort to dispelAnd be ever zealous to make endeavor, Brahmin, he attains to highest purity.û

5. Then the Brahmin Suddhika Baradvaja said to the Blessed One: ßGood Gotama, now I understand. It's likesomething overturned is put upright. Something covered is made manifest. It's like one who was lost was shown thepath. It's like a lamp was lighted for the darkness, for those who have sight to see forms. In this and other ways theTeaching is well explained. Now I take refuge in good Gotama, in the Teaching and the Community of bhikkhus. MayI gain the going forth and the higher ordination in the dispensation of Gotama.û

The Brahmin Suddhika Bharadvaja obtained the going forth and higher ordination.

Soon after the higher ordination, venerable Suddhika Bharadvaja secluded and withdrawn from the crowd abodediligently to dispel and before long, for whatever reason sons of clansmen rightfully leave the household and becomehomeless, that noble end of the holy life he realized, attained and abode. He knew, birth is destroyed, the holy life islived, duties done, there is nothing more to do.


7. 1. 8.

(8) Aggika Ý The Brahmin Aggika Bharadvaja


2. At that time the Brahmin Aggika Bharadvaja was intent on preparing the sacrificial porridge with ghee and wasthinking I will light the fire and cook the sacrificial porridge.

3. The Blessed One putting on robes in the morning, taking bowl and robes entered Rajagaha for the alms round.Going the alms round in due order approached the house of the Brahmin Aggika Bharadvaja and stood on a side.

4. Seeing the Blessed One standing for alms the Brahmin Aggika Bharadvaja said this stanza to the Blessed One:

ßYou, endowed with the threefold knowledge, of good birth and much learningEndowed with knowledge and conduct, is suitable to partake the sacrificial porridge.û

(The Blessed One:)

5. ßHowever much nonsense is muttered, a Brahmin is not by birth,Internally he is soiled and full of deceit.He knows previous births and sees heaven and hellThe sage has destroyed birth and is versed in knowledge.With this threefold knowledge a Brahmin is born.Endowed with knowledge and conduct, he offers me the sacrificial porridge.û

6. ßGood Gotama, you are a Brahmin. Partake the porridge.û

7. ûLook bramin, it is not suitable, that I should partake food reciting stanzas.



Enlightened Ones do not push along reciting stanzas.It is becoming mindful of the right thing.Offer the eatables and drinks to a perfect sage.Who has destroyed his desires and appeased his doubtsIt will be a field of merit for those who desire merit.

8. Then the Brahmin Agghhika Baradvaja said to the Blessed One: ßGood Gotama, now I understand. It's likesomething overturned is put upright. Something covered is made manifest. It's like one who was lost was shown thepath. It's like a lamp was lighted for the darkness, for those who have sight to see forms. In this and other ways theTeaching is well explained. Now I take refuge in good Gotama, in the Teaching and the Community of bhikkhus. MayI gain the going forth and the higher ordination in the dispensation of Gotama.û

The Brahmin Agghika Bharadvaja obtained the going forth and higher ordination.

Soon after the higher ordination, venerable âgghika Bharadvaja secluded and withdrawn from the crowd abodediligently to dispel and before long, for whatever reason sons of clansmen rightfully leave the household and becomehomeless, that noble end of the holy life he realized, attained and abode. He knew, birth is destroyed, the holy life islived, duties done, there is nothing more to do.


7. 1. 9.

(9) Sundarika Ý The Brahmin Sundarika Bharadvaja

1. At one time the Blessed One lived in the country of Kosala on the bank of the river Sundarika.

2. At that time the Brahmin Sundarika Bharadvaja was lighting the fire and cooking the sacrificial cake on the bank ofriver Sundarika.

3. The Brahmin Sundarika Bharadvaja having lighted the fire and cooked the sacrificial cake, raising himself looked inthe four directions, thinking to whom am I to make the sacrificial offering.

4. The Brahmin Sundarika Bharadvaja saw the Blessed One sitting under a certain tree having covered up himselftogether with his head. Then the Brahmin taking the sacrificial cake in his left hand and the water pot with the longspout in his right hand approached the Blessed One.

5. The Blessed One hearing the foot steps of the Brahmin Sundarika Bharadvaja disclosed his head.

6. The Brahmin Sundarika Bharadvaja seeing the shaven head of the Blessed One, thinking this is a shaven headed,thought not to proceed.

7. Then again thought, there are Brahmins among the shaven headed too. What if I approach and ask his birth

8. Then the Brahmin Sundarika Bharadvaja approached the Blessed One and asked: ßWhat is the birth of the goodone?û

9. ßDo not question the birth, question the conduct.Indeed fire burns sticks. From low clans too there are wise sagesThoroughbreds are born, restrained by shame.Tamed by the truth and endowed with the taming,Attaining knowledge, they live the holy life.The sacrificial cake was brought, make the offering,



At the right time, there will be someone to accept it.û

(Sundarika:)

10. ßHere my good intention becomes complete,That we see some learned one like youNot meeting some one like you, we offer the sacrificial cake to othersGood Gotama, you are a Brahmin. Partake the porridge.û

(The Blessed One:)

11. ßLook, bramin, it is not suitable, that I should partake food reciting stanzas.

Enlightened Ones do not push along reciting stanzas.It is becoming mindful of the right thing.Offer the eatables and drinks to a perfect sage.Who has destroyed desires and appeased doubtsIt will be a field of merit for those who desire merit.û

12. Good Gotama, to whom should I make this offering?

13. ßBrahmin, in this world of gods and men together with its Màras, Brahmas, together with the community ofrecluses and Brahmins I do not see anyone who could partake and completely digest it other than a Thus Gone One ora disciple of the Thus Gone One. Brahmin, put it into some place where there is no green, or throw it into some waterwhere there is no life.û

14. Then the Brahmin Sundarika Bharadvaja dropped the porridge into some water where there was no life.

15. When the sacrificial cake was put into the water it sent forth a hissing sound with smoke rising from it, as thoughan iron plate heated throughout the day when put in the water, would hiss and smoke, in the same manner when thesacrificial cake was put in the water it hissed and smoked.

16. Then the Brahmin Sundarika Bharadvaja frightened and with hairs standing on end approached the Blessed Oneand stood on a side.

17. Then the Blessed One said these stanzas to the Brahmin:

ßBrahmin, wood does not compose the mind.Know! That's only external purity.The wise do not say that it is purity.If you desire external purity, leave me and burn wood.I light the internal flame.I burn it constantly for stable appeasement.I am worthy and lead the holy life.Brahmin, dealing with the mind is your own business.Anger is smoke and lying, ashes,For life's good the heart has to be kindled.A well tamed self, is a man's lightBrahmin, the Teaching is a deep pond and virtues the ford.When the water is undisturbed, it is constantly praised.There, those who have attained knowledge take a bath,And cross to the other shore with a not sticky body.Lead the true holy life, restraining righteously.Brahmin, smiling attain the highest good.Make your venerations straightforwardly.



I say, they lead a righteous life!û

Then the Brahmin Sundarika Baradvaja said to the Blessed One: ßGood Gotama, now I understand. It's like somethingoverturned is put upright. Something covered is made manifest. It's like one who was lost was shown the path. It's likea lamp was lighted for the darkness, for those who have sight to see forms. In this and other ways the Teaching is wellexplained. Now I take refuge in good Gotama, in the Teaching and the Community of bhikkhus. May I gain the goingforth and the higher ordination in the dispensation of Gotama.û

The Brahmin Sundarika Bharadvaja obtained the going forth and higher ordination.

Soon after the higher ordination, venerable Sundarika Bharadvaja secluded and withdrawn from the crowd abodediligently to dispel and before long, for whatever reason sons of clansmen rightfully leave the household and becomehomeless, that noble end of the holy life he realized, attained and abode. He knew, birth is destroyed, the holy life islived, duties done, there is nothing more to do.


7. 1. 10.

(10) Bahudhãti Ý The Brahmin with Many Daughters

1. At one time the Blessed One was living in a certain stretch of forest in the country of Kosala.

2. At that time fourteen buffaloes of a certain brahmin of the Bharadvaja clan were lost.

3. Then the Brahmin of the Bharadvaja clan wandering in search of the buffaloes, approached that stretch of forest andsaw the Blessed One sitting legs crossed, the body straight, and mindfulness established in front of him.

4. Seeing approached the Blessed One and said these stanzas in the presence of the Blessed One:

ßIs it, this recluse does not have fourteen buffaloesThat he does not show any longing, so the recluse is happyIs it, this recluse's sesame field, has no weeds,With two or three blades propping, so the recluse is happy.Is it, this recluse does not have an empty attic,Where mice dance and rejoice, so the recluse is happyIs it, this recluse's blanket is not infested with insectsFor seven months, so the recluse is happyIs it, this recluse is not a widower who has seven daughters,With one or two sons each, so the recluse is happy.Is it, this recluse does not have yellow spotsThat he wakes to his feet after sleeping, so the recluse is happyIs it, this recluse is not pursued by money lenders,Saying, give! Give the money! So the recluse is happy.û

5. ßBrahmin, I do not have fourteen buffaloes,And not showing a longing, I am happyBrahmin, my sesame field, has no weeds,With two or three blades propping, so I am happy.Brahmin, I do not have an empty attic,Where mice dance and rejoice, so I am happyBrahmin, my blanket is not infested with insectsFor seven months, so I am happy



Brahmin, I am not a widower who has seven daughters,With one or two sons each, so I am happy.Brahmin I do not have yellow spotsI wake to my feet after sleeping, so I am happyBrahmin, I am not pursued by money lenders,Saying, give! Give the money! So I am happy.û

6. Then the Brahmin of the Baradvaja clan said to the Blessed One: ßGood Gotama, now I understand. It's likesomething overturned is put upright. Something covered is made manifest. It's like one who was lost was shown thepath. It's like a lamp lighted for the darkness, for those who have sight to see forms. In this and other ways theTeaching is well explained. Now I take refuge in good Gotama, in the Teaching and the Community of bhikkhus. MayI gain the going forth and the higher ordination in the dispensation of Gotama.û

The Brahmin of the Bharadvaja clan obtained the going forth and higher ordination.

Soon after the higher ordination, venerable Bharadvaja secluded and withdrawn from the crowd abode diligently todispel and before long, for whatever reason sons of clansmen rightfully leave the household and become homeless, thatnoble end of the holy life he realized, attained and abode. He knew, birth is destroyed, the holy life is lived, dutiesdone, there is nothing more to do.


7:2-Upasakavaggo - English

file:///I|/...utta-Nikaya%20(for%20quick%20conversion%20to%205%20PDF's)/Samyutta1/07-Brahmana-Samyutta/02-Upasakavaggo-e.html[8/11/2010 2:34:11 AM]


Book 7 Ý Brahmaõa SaüyuttaChapter 2 Ý Upàsaka Vaggo

7. 2. 1.

(11) Kasi Ý The Farmer Bhàradvàja

1. I heard thus. At one time the Blessed One was living in the Brahmin village Ekanaliya in the southern hills ofMagadha.

2. At that time about five hundred ploughs were yoked to plough the fields of the brahmin Kasi Bhàradvàja.

3. The Blessed One putting on robes in the morning and taking bowl and robes approached the work place of thebrahmin Kasi Bhàradvàja.

4. At that time the brahmin Kasi Bhàradvàja was attending to the distribution of food.

5. The Blessed One approached the place where the food was distributed and stood on a side.

6. The Brahmin Kasi Bhàradvàja seeing the Blessed One standing for alms said: ßRecluse, I plough, sow and thenpartake food. Recluse, you too plough, sow and then partake food.û

7. ßBrahmin, I too plough, sow and then partake food

8. ßWe doõot see good Gotama's yoke, or plough or ploughshare or goad or buffaloes, yet good Gotama says BrahminI plough, sow and then partake food.û

9. Then the Brahmin Kasi Bhàradvàja said these stanzas to the Blessed One:

ßWe know the farmer well, we do not see him plough,Farmer, we ask you, how do you plough?û

(The Blessed One:)

10. ßFaith the seeds, austerities the rain, wisdom is my yoke and plough,Shame is the pole, mind is the reins, mindfulness, is my ploughshare and goadProtected bodily and verbally, I partake, the needful food.Truthfully I do a mowing, forbearance is my release.Effort is my bearing the load and I pull the yoke up to appeasement.I go non-stop, gone there, it's without griefWith this farming the fruits are deathlessness.Doing this farming, one is released from all unpleasantness.û

(Kasi:)

11. ßGood Gotama, partake. Good Gotama is a farmer.Good Gotama ploughs, to cultivate the fruit of deathlessness.û



(The Blessed One:)

12. ßLook bramin, it is not suitable, that I should partake food reciting stanzas.Enlightened Ones do not push along reciting stanzas.It is becoming mindful of the right thing.Offer the eatables and drinks to a perfect sage.Who has destroyed desires and appeased doubtsIt will be a field of merit for those who desire merit.û

Then the Brahmin Kasi Baradvaja said to the Blessed One: ßGood Gotama, now I understand. It's like somethingoverturned is put upright. Something covered is made manifest. It's like one who was lost was shown the path. It's likea lamp lighted for the darkness, for those who have sight to see forms. In this and other ways the Teaching is wellexplained. Now I take refuge in good Gotama, in the Teaching and the Community of bhikkhus. I am a lay disciplewho has taken refuge from today until I die.û

7. 2. 2.

(12) Udaya Ý The Brahmin Udaya


2. The Blessed One putting on robes in the morning and taking bowl and robes approached the Brahmin Udaya's house.

3. The Brahmin Udaya filled the Blessed One's bowl with rice.

4. For the second time, the Blessed One putting on robes in the morning and taking bowl and robes approached theBrahmin Udaya's house.

The Brahmin Udaya filled the Blessed One's bowl with rice.

5. For the third time, the Blessed One putting on robes in the morning and taking bowl and robes approached theBrahmin Udaya's house.

The Brahmin Udaya filled the Blessed One's bowl with rice and said: ßIt is annoying the recluse Gotama comes againand again.û

6. Then the Blessed One said:

ßAgain and again the seeds are sown. Again and again the rain comes down.Again and again the farmers till the fieldAgain and again food is provided for the country.Again and again the benevolent give.Again and again the benevolent giving gifts,Again and again they procure a place in heaven.Again and again the cows are milked.Again and again the calf goes to its mother.Again and again one tires and throbs.Again and again the fool enters the womb.Again and again someone is born and dies.Again and again someone is carried to the grave.Gaining the path some are not born againThe wise are not born again and again.û



7. Then the Brahmin Udaya said to the Blessed One: ßGood Gotama, now I understand. It's like something overturnedis put upright. Something covered is made manifest. It's like one who was lost was shown the path. It's like a lamplighted for the darkness, for those who have sight to see forms. In this and other ways the Teaching is well explained.Now I take refuge in good Gotama, in the Teaching and the Community of bhikkhus. I am a lay disciple who hastaken refuge from today until I die.û

7. 2. 3.

(13) Devahito Ý The Brahmin Devahita


2. At that time the Blessed One was suffering from airiness and venerable Upavana was attending on the Blessed One.

3. The Blessed One addressed venerable Upavana saying: ßUpavana provide me some warm water.û

4. Venerable Upavana saying, ßYes, venerable sir.û Put on his robes and taking bowl and robes approached the houseof the Brahmin Devahita and stood on a side silently.

5. The Brahmin Devahita seeing venerable Upavana standing silently on a side said this stanza:

ßThe good one is standing silently, head shaven and fully robed,What do you desire, in need of what did you come?û

(Upavana:)

6. ßThe Worthy, Well Gone Sage, is suffering from airiness,Brahmin, if there is warm water, give it to the sage.If there is an offering to the worthy to be offeredRespect to the worthy of respectAnd esteem to the worthy to be esteemedI desire to carry it.û

7. The Brahmin Devahita gave venerable Upavana some warm water with a pingo and a man to carry it and somemolasses in a bag.

8. Then venerable Upavana approached the Blessed One, bathed the Blessed One in the warm water and gave themolasses mixed in warm water to the Blessed One.

9. The Blessed One overcame that illness.

10. The Brahmin Devahita, then approached the Blessed One, exchanged friendly greetings and sat on a side.

11. Seated, the Brahmin Devahita said this stanza to the Blessed One:

ßGiven where does it become a gift, given to whom is it of great fruit?How does the gift bring fruits to the one making the offering?û

(The Blessed One:)

12. ßHe knows previous births and sees heaven and hellThe sage has destroyed birth and is versed in knowledge.Given here, it is a gift, given to him it is of great fruit.û



13. Then the Brahmin Devahita said to the Blessed One: ßGood Gotama, now I understand. It's like somethingoverturned is put upright. Something covered is made manifest. It's like one who was lost was shown the path. It's likea lamp lighted for the darkness, for those who have sight to see forms. In this and other ways the Teaching is wellexplained. Now I take refuge in good Gotama, in the Teaching and the Community of bhikkhus. I am a lay disciplewho has taken refuge from today until I die.û

7. 2. 4.

(14) Mahàsàëa or Lukapapurana Ý Decayed Cloak


2. A certain Brahmin who had huge halls, dressed in a decayed cloak approached the Blessed One, exchanged friendlygreetings, and sat on side.

3. Then the Blessed One asked the Brahmin: ßBrahmin, why are you dressed in a decayed cloak?û

4. ßListen good Gotama, I had four sons, they discussed with their wives and sent me out of the house.û

5. ßBrahmin, learn these stanzas, go to places where many people gather, and when your sons are also seated there,recite them:

ßI rejoiced when they were born, I desired their growth,They discussing with their wives, chase me out as though a pig.My sons are unruly, although they are dear ones,They are demons in the guise of sons, throw me out when agedA decayed horse is not wealth, what it eats goes waste.The aged father of the foolish, beg from other people's houses.A stick is better for me, rather than dissatisfaction with my sons,It protects me, from rough bulls and rough dogs.Earlier I did not know what to do, now I know.I stumble and with the help of the stick, find my balance.û

6. The Brahmin who had large halls learned these stanzas from the Blessed One, went to places where people gatheredand when his sons were also seated he said these stanzas.

ßI rejoiced when they were born, I desired their growth,They discussing with their wives, chase me out as though a pig.My sons are unruly, although they are dear ones,They are demons in the guise of sons, throw me out when agedA decayed horse is not wealth, what it eats goes waste.The aged father of the foolish, beg from other people's houses.A stick is better for me, rather than dissatisfaction with my sons,It protects me, from rough bulls and rough dogs.Earlier I did not know what to do, now I know.I stumble and with the help of the stick, find my balance.û

7. Then the sons of the Brahmin who had large halls took him home, bathed him and each dressed him in a pair of newclothes

8. The Brahmin who had many halls taking a pair of clothes approached the Blessed One, exchanged friendly greetingsand sat on a side.



9. The seated Brahmin said to the Blessed One: ßGood Gotama, I wish to do the duty of honoring a Brahmin teacher.û

10. The Blessed One accepted this gift out of compassion.û

11. Then the Brahmin who had many halls said to the Blessed One: ßGood Gotama, now I understand. It's likesomething overturned is put upright. Something covered is made manifest. It's like one who was lost was shown thepath. It's like a lamp lighted for the darkness, for those who have sight to see forms. In this and other ways theTeaching is well explained. Now I take refuge in good Gotama, in the Teaching and the Community of bhikkhus. I ama lay disciple who has taken refuge from today until I die.û

7. 2. 5.

(15) Mànatthaddo Ý The Conceited Brahmin

1. The origin is Savatthli.

2. At that time, a Brahmin named Mànatthadda lived in Sàvatthi. He never worshipped mother or father, his teacher orelder brother.

3. At that time the Blessed One was preaching a large gathering.

4. And it occurred to the Brahmin Mànatthadda: ßThis recluse Gotama is preaching to a large gathering, what if I tooapproach. If the recluse Gotama speaks to me, I will speak. If he does not speak to me, I too will not speak to him.û

5. Then the Brahmin Mànatthadda approached the Blessed One and silently stood on a side.

6. The Blessed One did not speak to him.

7. The Brahmin Mànatthadda, thinking the recluse Gotama does not know anything about me, liked to stay therelonger.

8. The Blessed One knowing the thought and thought process of the Brahmin Mànatthadda said this stanza:

ßBrahmin, pride is not good, it did not help any person in this world,For what reason did you come, tell us your intentionû

9. Then the Brahmin Mànatthadda, knowing, ßThe recluse Gotama knows my mind,û put his head at the feet of theBlessed One, kissed the feet and stroked the feet with his hands and made his name heard saying, ßI am Mànatthadda.Good Gotama. I am Mànatthadda.û

10. The gathering was astonished and said, ßThis brahmin Mànatthadda never worshipped mother or father, his teacheror elder brother Yet he falls low at the feet of the Blessed One with devotion.û

11. Then the Blessed One said to the Brahmin Mànatthadda: ßThat's enough Brahmin, sit on your seat, I know that youare pleased about me.û

12. The Brahmin Mànatthadda sat on his own seat and said these stanzas to the Blessed One:

ßHow should I be not conceited, to whom should respects be paid?Whom should I esteem and who should be highly honored?û

(The Blessed One:)

13. ßMother and father and also the elder brother,



Fourth is your teacher, towards them do not show conceitRevere them and esteem them, they are suitable to be venerated.The cooled worthy ones, who have destroyed desires,And done their duties are the incomparably worthy of reverence,Worship them without conceit and without a hard heart.û

14. Then the Brahmin Mànatthadda said to the Blessed One: ßGood Gotama, now I understand. It's like somethingoverturned is put upright. Something covered is made manifest. It's like one who was lost was shown the path. It's likea lamp lighted for the darkness, for those who have sight to see forms. In this and other ways the Teaching is wellexplained. Now I take refuge in good Gotama, in the Teaching and the Community of bhikkhus. I am a lay disciplewho has taken refuge from today until I die.û

7. 2. 6.

(16) Paccanãka Ý The Brahmin Paccanãka

1. The origin is Savatthli.

2. At that time, a Brahmin named Paccanãkasata lived in Sàvatthi.

3. It occurred to the Brahmin Paccanãkasata ßIf I were to approach the recluse Gotama, to whatever the recluseGotama says, I will speak adversely to those words.û

4. At that time the Blessed One was walking with mindful awareness in open space.

5. The Brahmin Paccanãkasata approached the Blessed One's walk and followed him when walking and said: ßRecluse,preach me.û

6. ßThose with adverse thoughts cannot understand well said words.They are with defiled minds and a lot of anger.If you tame your adverse nature and dissatisfactionAnd dispel your anger know that it is speaking good words.û

7. Then the Brahmin Paccanãkasata said to the Blessed One: ßGood Gotama, now I understand. It's like somethingoverturned is put upright. Something covered is made manifest. It's like one who was lost was shown the path. It's likea lamp lighted for the darkness, for those who have sight to see forms. In this and other ways the Teaching is wellexplained. Now I take refuge in good Gotama, in the Teaching and the Community of bhikkhus. I am a lay disciplewho has taken refuge from today until I die.û

7. 2. 7.

(17) Navakammika Ý The Builder Brahmin

1. At that time the Blessed One was living in a stretch of forest in the country of Kosala.

2. At that time the builder Bhàradvàja Brahmin was getting some work done in that forest stretch.

3. The builder Bhàradvàja Brahmin saw the Blessed One sitting at the root of a certain Sal tree, legs crossed, keepingthe body straight and mindfulness established in front of him.

4. Seeing the Blessed One it occurred to him: ßI enjoy doing some work in this stretch of forest. This recluse Gotama,doing what, does he enjoy in this forest stretch?û



5. Then the builder, the Bhàradvàja Brahmin approached the Blessed One and said this stanza:

ßBhikkhu, what work do you do in this Sal grove?Gotama does enjoy the loneliness in the forest.û

6. I have no duties here, in the forest my roots are pulled out,My craving is dried up, arrow pulled out, I am without lust,Dispelling the non attachment, to loneliness I enjoy it.

7. Then the builder Bhàradvàja Brahmin said to the Blessed One: ßGood Gotama, now I understand. It's like somethingoverturned is put upright. Something covered is made manifest. It's like one who was lost was shown the path. It's likea lamp lighted for the darkness, for those who have sight to see forms. In this and other ways the Teaching is wellexplained. Now I take refuge in good Gotama, in the Teaching and the Community of bhikkhus. I am a lay disciplewho has taken refuge from today until I die.û

7. 2. 8.

(18) Kaññhahàra Ý Firewood Collectors

1. At that time the Blessed One was living in a stretch of forest in the country of Kosala.

2. At that time many young men were collecting fire wood for a certain Brahmin of the Bhàradvàja clan and the youngmen entered that forest stretch.

3. They saw the Blessed One sitting there, legs crossed, keeping the body straight and mindfulness established in frontof him. Seeing the Blessed One they approached the Brahmin of the Bhàradvàja clan.

4. Approaching him they said: ßGood sir, in that forest stretch there is a recluse sitting, legs crossed, keeping the bodystraight and mindfulness established in front of him.û

5. Then the Brahmin of the Bhàradvàja clan approached that stretch of forest with the young men and saw the BlessedOne sitting, legs crossed, keeping the body straight and mindfulness established in front of him. Seeing he approachedthe Blessed One and said these stanzas:

ßIn an exceptionally fearful forest plunged into a place without humansWithout fearing the wild animals, the bhikkhu concentrates. It's charming.Here, there's no song or music. The sage is a lone dweller in the forest.I say it is marvelous. You look so happy, alone in the forest.I think you aim the company of the leading gods.Do you desire the incomparable heaven of the thirty-three?Why do you choose the forest without people?Are you practicing austerities to attain the highest good?û

6. ßAll doubts, all enjoyments or to be established in various elements foreverSpring from desires not knowing the root causeI have destroyed them completelyI am without doubts free from greed and undertakingsI have a pure vision of all thingsI have attained incomparable rightful enlightenment.Brahmin, I concentrate secretly, with confidence.û

Then the brahmin of the Bhàradvàja clan said to the Blessed One: ßGood Gotama, now I understand. It's like



something overturned is put upright. Something covered is made manifest. It's like one who was lost was shown thepath. It's like a lamp lighted for the darkness, for those who have sight to see forms. In this and other ways theTeaching is well explained. Now I take refuge in good Gotama, in the Teaching and the Community of bhikkhus. I ama lay disciple who has taken refuge from today until I die.û

7. 2. 9.

(19) Matuposako Ý The Brahmin who Nourished His Mother


2. Then the brahmin who nourished his mother approached the Blessed One, exchanged friendly greetings and sat on aside.

3. And the Brahmin who nourished his mother said to the Blessed One: ßGood Gotama, I earn righteously and nourishmother and father. Good Gotama, acting thus am I doing my duties?û

4. Brahmin, acting thus you are doing your duties. Brahmin, he who earns by righteous means and nourishes hismother and father accrues much merit.

He that nourishes mother and father by righteous meansBy his services he becomes a wise man to his parents.In this world he rejoices, after death he enjoys heavenly bliss.

5. Then the Brahmin Matuposaka said to the Blessed One: ßGood Gotama, now I understand. It's like somethingoverturned is put upright. Something covered is made manifest. It's like one who was lost was shown the path. It's likea lamp lighted for the darkness, for those who have sight to see forms. In this and other ways the Teaching is wellexplained. Now I take refuge in good Gotama, in the Teaching and the Community of bhikkhus. I am a lay disciplewho has taken refuge from today until I die.û

7. 2. 10.

(20) Bhikkhako Ý The begging Brahmin


2. Then the brahmin who begged for his food approached the Blessed One, exchanged friendly greetings and sat on aside.

3. And the Brahmin who begged for his food said to the Blessed One: ßGood Gotama, I beg my food, and the goodone too begs food. What is the difference between us?û

4. For the reason that others feed you, you are not a bhikkhuEven observing all the rules does not make a bhikkhu.If one gives up merit and demerit and leads the holy life esteeming it,he is called a bhikkhu.

5. Then the Brahmin who begged food said to the Blessed One: ßGood Gotama, now I understand. It's like somethingoverturned is put upright. Something covered is made manifest. It's like one who was lost was shown the path. It's likea lamp lighted for the darkness, for those who have sight to see forms. In this and other ways the Teaching is wellexplained. Now I take refuge in good Gotama, in the Teaching and the Community of bhikkhus. I am a lay disciplewho has taken refuge from today until I die.û



7. 2. 11.

(21) Sangarava Ý The Brahmin Sangarava


2. At that time a Brahmin by the name Sangarava was living in Sàvatthi. He did water ablution, believing puritythrough water. He lived yoked to diving in the water at dawn and dusk.

3. Venerable ânanda putting on robes in the morning and taking bowl and robes entered Sàvatthi for alms. Going thealms round in Sàvatthi and after the meal approached the Blessed One, worshipped and sat on a side.

4. Seated, venerable ânanda said to the Blessed One: ßVenerable sir, a Brahmin by the name Sangarava living inSàvatthi does water ablution, believing purity through water, he lives yoked to diving in the water at dawn and dusk.Venerable sir, it is good, if the Blessed One approaches him out of compassion.û

5. The Blessed One accepted it in silence.

6. The Blessed One put on robes in the morning and taking bowl and robes approached the house of the BrahminSangarava and sat on the prepared seat.

7. Then the Brahmin Sangarava approached the Blessed One, exchanged friendly greetings and sat on a side.

8. To the Brahmin Sangarava, seated on a side the Blessed One said: ßBrahmin, is it true that you do water ablution,believing purity through water. Do you live, with the habit of diving in the water at dawn and dusk?û

9. ßYes, good Gotama, I do it.û

10. ßBrahmin, seeing what benefit do you do the water ablution, believing purity through water and live yoked todiving in the water at dawn and dusk?û

11. ßGood Gotama, whatever demerit, had been done by me during the day is washed off at dusk. And whateverdemerit, had been done by me during the night is washed off at dawn. Seeing this good, I do the water ablution,believing purity through water and live yoked to diving in the water at dawn and dusk.

12. ßBrahmin, the Teaching is a deep pond and virtues the ford.When the water is undisturbed, it is constantly praised.There, those who have attained knowledge take a bath,And cross to the other shore with a not sticky body.û

13. Then the Brahmin Sangarava said to the Blessed One: ßGood Gotama, now I understand. It's like somethingoverturned is put upright. Something covered is made manifest. It's like one who was lost was shown the path. It's likea lamp lighted for the darkness, for those who have sight to see forms. In this and other ways the Teaching is wellexplained. Now I take refuge in good Gotama, in the Teaching and the Community of bhikkhus. I am a lay disciplewho has taken refuge from today until I die.û

7. 2. 12.

(22) Khomadussa Ý In the Hamlet Khomadussa

1. I heard thus. At one time the Blessed One was living in the hamlet Khomadussa in the country of the Sakyas.



2. The Blessed One put on robes in the morning and taking bowl and robes entered the hamlet Khomadussa for thealms round.

3. At that time the Brahmin householders of the hamlet Khomadussa had gathered for some purpose and drops rainwere also falling.

4. The Blessed One approached that gathering.

5. The Brahmin householders of the hamlet Khomadussa saw the Blessed One approaching in the distance.

6. Seeing they said: ßWho is that shaven headed recluse? Does he know, to conduct a meeting?û

7. Then the Blessed One said a stanza to the Brahmin householders of the Khomadussa hamlet.

ßHere, there is no calm, so there is no completeness.When your words are not righteous, you are not calm,Dispelling greed, hate and delusion, if you talk righteous wordsThat is how you become calm.û

7. Then the Brahmin brahmin householders of the hamlet Khomadussa said to the Blessed One: ßGood Gotama, nowwe understand. It's like something overturned is put upright. Something covered is made manifest. It's like one whowas lost was shown the path. It's like a lamp lighted for the darkness, for those who have sight to see forms. In this andother ways the Teaching is well explained. Now we take refuge in good Gotama, in the Teaching and the Communityof bhikkhus. We are lay disciples who have taken refuge from today until we die.û

8:1 Vangisavaggo - English

file:///I|/...-Nikaya%20(for%20quick%20conversion%20to%205%20PDF's)/Samyutta1/08-Vangisa-Thera-Samyutta/01-Vangisavaggo-e.html[8/11/2010 2:34:12 AM]


Book 8 Ý Vaïgãsa Thera Saüyutta(Chapter 1 Ý Vaïgãsa Vaggo)


8. 1. 1.

(1) Nikkhantam Ý Renouncing

1. I heard thus. At one time venerable Vaïgãsa lived in Alavi in the Aggalavi monument with his teacher NigrodhaKappa.

2. At the time venerable Vaïgãsa was a novice, one who had gone forth recently. He was living under the orders of thechief resident monk.

3. Then many women who were anxious to wander about in the monastery, decorating themselves approached themonastery.

4. Seeing those women, venerable Vaïgãsa was discontented, lust arising in his mind.

5. Then it occurred to venerable Vaïgãsa: `This is not gain for me. This should not happen to me, this discontent withlust arising in my mind. How could I dispel the discontent of others and arouse contentment in their hearts. What if Idispel my discontent and arouse contentment in my heart?û

6. Then venerable Vaïgãsa dispelled his discontent and aroused contentment in his heart and uttered these stanzas thatmoment.

ßI renounced my household and became homeless in want of appeasement,Yet these dark unruly thoughts disturb me. I'm one, thoroughly trained,Uggaputta of Mahisa is my teacher. Let any amount of women come and surround.I will not go away from the Community, they will not change me.I am well established in the Teaching.ûI thoroughly know the words of the relation of the Sun.My mind is well established in the path of extinction.Even when living thus, the Evil One pounces on me.I will not let Death know my path.û

8. 1. 2.

(2) Arati Ý Discontent


2. At the time venerable Vaïgãsa was a novice, one who had gone forth recently. He was living under the orders of thechief resident monk.



3. During that time venerable Nigrodha Kappa returned to the monastery after the alms round and after the meal. Evenin the evening he leaves the monastery or the next day.

4. At such times, venerable Vaïgãsa was discontented, with lust arising in his mind.

5. Then it occurred to venerable Vaïgãsa: ßThis is not gain for me. This should not happen to me, this discontent, withlust arising in my mind. How could I dispel the discontent of others and arouse contentment in their hearts. What if Idispel my discontentment and arouse contentment in my heart?û

6. Then venerable Vaïgãsa dispelled his discontentment and aroused contentment in his heart and uttered these stanzasthat moment.

ßDispelling discontentment, attachment and all worldly thoughtsNot craving for anything in the world,Endures freedom, from lust and attachment,All material in the whole world, on earth or in the skyAre impermanent, decay, knowing this,I behave with the self released.People are enslaved to endearments seeing, hearing, or sensing angrily.Dispel that interest unmoved. If you are not soiled there,you are a sage.On account of sixty wrongly clung thoughtsThe ordinary man does unrighteous things.The bhikkhu does not take sides, nor make lewd speech.With a cause, he is concentrated throughout a long time.Not deceitful, he is clever and not greedy,He has attained appeasement on account of the sage.And extinguished, he marks time.û

8. 1. 3.

(3) Pesala Atima¤¤ana Ý Belittling the Well-behaved Bhikkhus


2. At the time venerable Vaïgãsa proud of his understanding belittled well-behaved bhikkhus.

3. Then it occurred to venerable Vaïgãsa: `This is not gain for me. This should not happen to me. I am proud of myunderstanding and belittle well-behaved bhikkhus.û

4. Then venerable Vaïgãsa counseled himself arousing remorse for his pride and that moment said these stanzas.

ßDisciples of Gotama, dispel conceit and the sources from which it riseUntil all sources of conceit are dispelled be remorseful for itThrough the mouth you become merciless. The conceited fall in hellThe conceited born in hell suffer long. The bhikkhu who has won the path,And rightfully fallen to that path never grieve any more.They enjoy fame and pleasantness. To this is called, attachment to the Teaching.Therefore make endeavor, pull the arrow and dispelling obstacles be pure.And understand, make an end of unpleasantness and be calmed.û



8. 1. 4.

(4) ânanda Ý Venerable ânanda

1. At one time venerable ânanda was living in the monastery offered by Anàthapiõóika in Jeta's grove in Sàvatthi.

2. Then venerable ânanda putting on robes in the morning and taking bowl and robes entered Sàvatthi for alms withvenerable Vaïgãsa as the second recluse.

3. At that time, venerable Vaïgãsa was discontented, with lust arising in his mind.

4. Then venerable Vaïgãsa said this stanza to venerable ânanda:

ßMy mind is burning with sensual greed, I am a disciple of Gotama; Please tell me, how should I purify my mind?û

(ânanda:)

5. ßYour mind is burning because of a distorted perceptionAvoid that passionate sign, you have welcomedReflect determinations as foreign, unpleasant and lacking a self.Extinguish greed altogether and do not be burnt again and again.Develop loathsomeness and concentrate the mind in one point.Develop mindfulness of the body for welfare and turn away with disgustDevelop the mind without a sign and expel the tendency to measure.Thus overcoming measuring live appeased.û

8. 1. 5.

(5) Subhasita Ý Faultless Words


2. From there, the Blessed One addressed the bhikkhus.

3. And those bhikkhus said: ßYes, venerable sir.û

4. The Blessed One said: ßBhikkhus, words, endowed with four factors become good, not wrongly uttered, faultlessand not blamed by the wise. What four?

5. ßHere, bhikkhus, the bhikkhu says only good words, talks only the Teaching nothing outside. Utters pleasant wordsnot the unpleasant and tells the truth not a lie. Bhikkhus, endowed with these four factors words, become good, notwrongly uttered, faultless and not blamed by the wise.û

6. The Well Gone One; the Teacher further said thus:

ßThe appeased said that good words are nobleUtter, words about the Teaching, not outside, that's the secondThird is, utter pleasant words not the unpleasant.And tell the truth not lies, that is the fourth.û

7. Then venerable Vaïgãsa got up from his seat, arranged his robe and clasping hands towards the Blessed One said:ßVenerable sir, Blessed One, it occurs to me.û



8. The Blessed One said ßVaïgãsa, say it.û

9, Venerable Vaïgãsa said these meaningful stanzas in the presence of the Blessed One:

ßSay only those words, that do not arouse remorse in you,And do not hurt others. They are good words.Say pleasant words and rejoice later.Talk pleasant words to others, without hurting them.The truth does not die. This is the ancient lore.The appeased are established in the truth, useful and the righteousAnd the appeased words of the Enlightened One,To end unpleasantness are the most noble of words.û

8. 1. 6.

(6) Sàriputta Ý Venerable Sàriputta

1. At one time venerable Sàriputta was living in the monastery offered by Anàthapiõóika in Jeta's grove in Sàvatthi.

2. At that time venerable Sàriputta was advising, inciting, gladdening, and making light the hearts of the bhikkhus withwords that were polite, well enunciated, only those that explained the Teaching; and the bhikkhus too were listeningwith complete attention to absorb the essential.

3. Then it occurred to venerable Vaïgãsa: ßVenerable Sàriputta is advising, inciting, gladdening and making light, thehearts of the bhikkhus with words, that are polite, well enunciated and words that only explained the Teaching and thebhikkhus too are listening with complete attention to absorb the essential. What if I praise venerable Sàriputta in hispresence with a meaningful stanza?û

4. Then venerable Vaïgãsa got up from his seat, arranged his robe and clasping hands towards venerable Sàriputta said:ßFriend Sàriputta, it occurs to me.û

5. Venerable Sàriputta said ßVaïgãsa, say it.û

6. Venerable Vaïgãsa said this meaningful stanzas in the presence of venerable Sàriputta:

ßWise Sàriputta with deep wisdom is clever in the path and non path.He teaches the bhikkhus, in brief and explains in detail,His quiet explanations are like grains of rice falling noiselessly. The bhikkhus listen delighted and enticedto the lovely speech,It is as though, they want to partake sweet honey.û

8. 1. 7.

(7) Pavàraõa Ý The Ceremony Ending The Rains

1. At one time the Blessed One was living in the Pubba monastery, with about five hundred bhikkhus, all worthy ones,in the palace of Migara's mother in Sàvatthi.

2. On that full moon day, the Blessed One was seated in open space surrounded by the Community of bhikkhus for theceremony to end the rains.

3. The Blessed One looking at the silent Community of bhikkhus addressed them:



4. ßBhikkhus, this is the end of the rains. Have you any blames for my bodily or verbal activities.û

5. Then venerable Sàriputta got up from his seat, arranged his robe and clasping hands towards the Blessed Onesaid:ûVenerable sir, there is no blame for the Blessed One for any bodily or verbal activities. The Blessed One is thefounder of the path, that had not arisen, that was not known and was not declared. The Blessed One knows the pathand is clever in the path, the disciples at present live following the Blessed One. Venerable sir, I too inform theBlessed One to end the rains. Has the Blessed One any blames for my bodily and verbal activities?û

6. ßSàriputta, I do not blame you for any bodily or verbal activities. Your wisdom, is deep, has a wide spread out, iswith mirth, comes at the right moment, is sharp and is with penetration. The eldest son of the Universal Monarch rollsthe wheel rolled by the father righteously. In the same manner, you righteously continue rolling the wheel of theTeaching set rolling by me.û

7. ßVenerable sir, the Blessed One does not blame me for any bodily or verbal activities. Venerable sir, the BlessedOne does not blame these five hundred bhikkhus too for any bodily or verbal activities.û

8. ßSàriputta, these five hundred bhikkhus too have no blame for any bodily or verbal activity. Sixty of them areendowed with the threefold knowledge. Sixty of them with deep six fold knowledge. Sixty are released both ways. Theothers are released wisely seeing.

9. Then venerable Vaïgãsa got up from his seat, arranged his robe and clasping hands towards the Blessed One said:

10. ßVenerable sir, Blessed One, it occurs to me.û


12. Venerable Vaïgãsa said these meaningful stanzas in the presence of the Blessed One:

ßOn this fifteenth day of the full moon, five hundred purified bhikkhus, have gathered.They are sages bonds cut, unconfused and rebirth destroyed.Like a universal monarch and ministers who have reached land after crossing the ocean.The victorious, noble, caravan leader is associated by the disciples.They are versed in the threefold knowledge, have left behind death.Idlers are not evident, all have destroyed craving. I worship you, the relation of the sun.

8. 1. 8.

(8) Parosahassaü Ý More Than a Thousand


2. At that time the Blessed One was advising, inciting, gladdening and making light, the hearts of the bhikkhus with atalk connected with extinction and the bhikkhus too were listening with complete attention to absorb the essential.

3. Then it occurred to venerable Vaïgãsa: ßThe Blessed One is advising, inciting, gladdening and making light, thehearts of the bhikkhus with a talk connected with extinction and the bhikkhus too are listening with complete attentionto absorb the essential. What if I praise the Blessed One in his presence with meaningful stanzas.û

4. Then venerable Vaïgãsa got up from his seat, arranged his robe and clasping hands towards the Blessed One said:

ßVenerable sir, Blessed One, it occurs to me.û





ßMore than a thousand bhikkhus associate the Well Gone OneWho is preaching the pure extinguishing Teaching without fear.The Community of bhikkhus listens to the rightfully Enlightened One.The Community of bhikkhus with the Enlightened One at the head shines.The Blessed One, the seventh of the sages is known as a Great Being.He has become a rainy cloud that rains on the disciples.I desire to see my Teacher, he has gone for seclusion during the dayGreat hero, Vaïgãsa your disciple worship your feet.û

7. ßVaïgãsa, are these stanzas pre thought, or do they come to you at the moment?û

8. ßVenerable sir, these stanzas are not pre thought, they come to me at the moment.

9. ßThen Vaïgãsa, for more enjoyment say some stanzas that come to you this moment.û

10. Venerable Vaïgãsa accepting the offer of the Blessed One for more enjoyment said these stanzas that came to himthat moment.

ßOverlooking the side tracks of Màra behaves breaking asunder all obstacles.Look how he releases them, from bonds, as though dividing the food to enjoy.To cross the floods various paths are explainedThe deathless state is told, they see it through the mirror of the Teaching unmoved.The bringer of light penetratingly saw the state beyond all stations of consciousness.Knowing and realizing the highest, the Blessed One showed eight stations.The Teaching is so well proclaimed, who would be negligent and not learn it?Therefore diligently worship and be trained in the dispensation of the Blessed One.û

8. 1. 9.

(9) Koõóa¤¤o Ý Venerable A¤¤a Koõda¤¤a

1. At one time the Blessed One lived in the squirrels' sanctuary in the bamboo grove in Rajagaha.

2. Then venerable A¤¤asikonda¤¤a after a very long time, approached the Blessed One, put his head at the feet of theBlessed One, kissed and stroked the feet and said Am Konda¤¤a, Blessed One, I am Konda¤¤a Well Gone One.

3. Then it occurred to venerable Vaïgãsa: ßVenerable A¤¤asi Konda¤¤a after a very long time, approached the BlessedOne, put his head at the feet of the Blessed One, kissed and stroked the feet and says I am Konda¤¤a, Blessed One, Iam Konda¤¤a Well Gone One. What if I praise venerable A¤¤asikonda¤¤a in the presence of the Blessed One withsuitable stanzas?û



6. Venerable Vaïgãsa said these meaningful stanzas in the presence of the Blessed One, alluding to venerable A¤¤asiKonda¤¤a:

ßKonda¤¤a the elder who firmly went forth,Was the next in order, to be enlightened after the Blessed



One.He constantly enjoys pleasant abidings of the mind.He has done his duties in the dispensation of the TeacherHe is powerful with the threefold knowledgeAnd is clever in knowing the thoughts of othersKonda¤¤a the disciple of the Enlightened OneWorships the feet of the Teacher.û

8. 1. 10.

(10) Moggallàna Ý Venerable Mahàmoggallàna

1. At one time the Blessed One was living in Rajagaha on the Black Rock on the side of Isigili, with about fivehundred bhikkhus all worthy ones. At the time venerable MahàMoggallàna was searching the minds of these bhikkhusto see whether they were released and without desires.

2. Then it occurred to venerable Vaïgãsa, ßThe Blessed One is living in Rajagaha on the Black Rock on the side ofIsigili, with about five hundred bhikkhus all worthy ones. Venerable MahàMoggallàna is searching the minds of thesebhikkhus to see whether they are released and are without desires What if I praise venerable MahàMoggallàna in thepresence of the Blessed One with suitable stanzas.?û



5. Venerable Vaïgãsa said these meaningful stanzas in the presence of the Blessed One, alluding to venerableMahàMoggallàna:

ßThe sage gone beyond unpleasantness sits on the side of the Great Being.Associates disciples examining their attainments of the threefold knowledgeMoggallàna is powerful and knows their release and the ending of desiresThe sages endowed with many powers are associating Gotama.

8. 1. 11.

(11) Gaggara Ý On the Bank of the Gaggara Pond

1. At one time the Blessed One was living in Champa on the bank of the Gaggara pond with about five hundredbhikkhus, seven hundred male lay disciples, about seven hundred female lay disciples and with innumerable thousandsof deities. There the Blessed One supercedes all of them in beauty and fame.

2. Then it occurred to venerable Vaïgãsa: ßThe Blessed One is living in Champa on the bank of the Gaggara pond withabout five hundred bhikkhus, seven hundred male lay disciples, about seven hundred female lay disciples and withinnumerable thousands of deities. There the Blessed One supercedes all of them in beauty and fame. What if I praisethe Blessed One in his presence with a meaningful stanza.û






ßThe moon spreads its rays in a cloudless sky, in the same manner,Great sage, you supercede in fame in the whole world.û

8. 1. 12.

(12) Vaïgãsa Ý Venerable Vaïgãsa


2. At that time venerable Vaïgãsa had attained worthiness and was enjoying that bliss and said these stanzas:

ßEarlier I went from village to village and from town to town,Intoxicated about my ability to express in versesThen I saw the rightfully Enlightened One and he aroused faith in me,He taught me about the masses, mental faculties and elements.Then I went forth as a homeless.For the good of many the sage realized enlightenmentFor the bhikkhus and bhikkhunis to attain their aimsIt's for my good that I came to the presence of the Blessed OneI attained the threefold knowledge, did my duty in the dispensation.I know previous births, purified my heavenly eye,And I am clever in reading the minds of others.

9:1 Vanavaggo - English

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Book 8 Ý Vana Saüyutta(Chapter 1 Ý Vana Vaggo)


9. 1. 1.

(1) Viveka Ý Seclusion

1. I heard thus. At one time a certain bhikkhu lived in a stretch of forest in the country of Kosala.

2. The bhikkhu, at that time, in his seclusion during the day time thought worldly thoughts of demerit.

3. A deity living in that stretch of forest out of compassion, wishing to arouse remorse, approached him.

4. Having approached said these stanzas:

ßYou entered the forest desiring seclusion, but your mind goes out.People should tame their interests, dispel greed and become pleasantDispel discontent mindfully and be mindful of the essential.The under current of demerit is difficult to dispel.Do not recall that sensual dustLike the crow in search of dirt,Quietly fly away clinging to dirtEven so the bhikkhu mindfully making endeavorQuietly removes his attachment to lust.û

5. The bhikkhu made remorseful by that deity became concerned about his welfare.

9. 1. 2.

(2) Uññhana Ý Waking Up


2. The bhikkhu, at that time, in his seclusion during the day time fell asleep.


4. Having approached, said these stanzas:

ßWake up bhikkhu, what is the use of sleeping?Why should you sleep while ailing with the shot arrow?You became homeless out of faith, develop that faithDo not be overcome with sleepiness.û



5. ßSensuality is impermanent, it fades, the foolish are infatuated in itIt's to be freed from bonds and clinging, the gone forth make endeavor.To tame interest and greed, to see the end of ignorance,And to purify that knowledge, the gone forth make endeavor.Breaking up ignorance with science and finishing up desiresTo be without grief and worries, the gone forth make endeavor.With aroused effort to dispel, and constantly zealous to gain it,Aiming extinction as the goal the gone forth make endeavor.û

9. 1. 3.

(3) Kassapagotta or Cheta Ý Venerable Kassapagotta

I heard thus. At one time a certain bhikkhu lived in a stretch of forest in the country of Kosala.

2. The bhikkhu, at that time, gone to his seclusion advised a leopard.



ßBhikkhu, leopards living in the mountains are not wise and do not thinkIt's not suitable to advise it, I think you are foolish.It listens but does not know, looks but does not see youThe foolish do not know and you cannot seize them with righteousness.If in day light Kassapa is carried away, he will not see forms,And we will not see him.û

5. Then venerable Kassapagotta made remorseful by the deity became concerned.

9. 1. 4.

(4) Sambahula or Carika

1. I heard thus. At one time many bhikkhus lived in a stretch of forest in the country of Kosala.

2. Those bhikkhus, having spent the rains and at the end of the three months went on a tour.

3. Then a deity living in that stretch of forest not seeing those bhikkhus lamenting about their absence said this stanza:

ßToday I am discontented seeing these empty seats.They looked attractive and learned,Where have the disciples of Gotama gone?

4. Hearing this another deity said this stanza:

ßSome went to Magadha, some to Kosala,Some to the country of the VajjisThey wander like wild animals.Bhikkhus, live a homeless life.û



9. 1. 5.

(5) ânanda Ý Venerable ânanda

1. I heard thus. At one time venerable ânanda lived in a stretch of forest in the country of Kosala.

2. At that time, venerable ânanda was spending a lot of time advising lay people.

3. A deity living in that stretch of forest out of compassion, wishing to arouse remorse, in venerable ânandaapproached him and said these stanza:

ßYou have come to a place where there are many roots of treesArouse interest for extinction, disciple of Gotama concentrateDo not be negligent. What is the use of talking all the time?û

4. Then venerable ânanda made remorseful by the deity became concerned.

9. 1. 6.

(6) Anuruddha Ý Venerable Anuruddha

1. I heard thus. At one time venerable Anuruddha lived in a stretch of forest in the country of Kosala.

2. Then a certain deity named Jalini of the company of the thirty-three gods a previous wife of venerable Anuruddhaapproached him.

3. Approaching, said these stanzas:

ßEstablish, your mind there, where you lived earlierIn the heaven of the thirty-three, all sensual pleasures prosper.You will look beautiful attended by celestial nymphs.û

4. ßCelestial nymphs established in a self are fallen into unpleasantnessAnd those who wish for celestial nymphs are also in unpleasantness.û

5. ßThey that do not see Nandana, do not know pleasureIt is the home of the king of gods, the fame of the thirty.û

(Anuruddha:)

6. ßFoolish woman, you do not esteem of the words of the worthyAll determinations are impermanent, they rise and fade,Arisen, they cease, their complete surcease is blissJalini, I have no more settlements with heavenly bodiesI have ended my journey in existences, there is no more rebirth for me.û

9. 1. 7.

(7) Nàgadatta Ý Venerable Nàgadatta

1. I heard thus. At one time venerable Nàgadatta lived in a stretch of forest in the country of Kosala.



2. At that time, venerable Nàgadatta enters the village too early and returns very late.

3. Then a deity living in that stretch of forest out of compassion, wishing to arouse remorse, approached venerableNagàdatta.


ßNàgadatta, enter the village at the right time and return early.Do not associate householders too long, I'm afraid, do not sharePleasant and unpleasant feelings, association with families is the bondKing of Death is powerful, do not enter his domains.

5. Then venerable Nàgadatta made remorseful by the deity became concerned.

9. 1. 8.

(8) Kulagarahaõi Ý One Bringing Ill Fame to a Family


2. At that time, that bhikkhu spent a lot of his time going a certain family.

3. Then a deity living in that stretch of forest out of compassion, wishing to arouse remorse, disguised herself to looklike the woman of that ill famous house and approached that bhikkhu.

4. Approaching, said these stanzas to that bhikkhu:

ßAll night you think of the river bank. People say,Why is he going up and down the bank of the river?There are many impedimental soundsThat should be endured by the ascetic.By those sounds you should not be bewildered or weariedWild animals in the forest tremble because of soundsIgnore those sounds, they do not come to your sphere.û

9. 1. 9.

(9) Vajjiputto or Vesali Ý In Vesali

1. I heard thus. At one time a son of the Vajji's lived in a stretch of forest in Vesali.

2. At that time, all throughout the night there was some music going on in Vesali.

3. Then that bhikkhu hearing the musical sounds and singing lamenting it, said this stanza that moment.

ßI live alone in this forest, like wood thrown away.It's such an enjoyable night, on account of whose demerit is it?û

4. Then a deity living in that stretch of forest out of compassion, wishing to arouse remorse, approached that bhikkhu.

5. Having approached said this stanza:



ßYou live alone in this forest, like wood thrown awayAnd you desire very much the hell, although in heaven.û

6, That bhikkhu made remorseful by the deity became concerned.

9. 1. 10.

(10) Sajjàya or Dhamma Ý Reciting


2. Earlier that bhikkhu spent a lot of his time, reciting the Teaching, later he lived at ease becoming silent anddiminishing.

3. Then a deity living in that stretch of forest not hearing his words approached that bhikkhu.

4. Hàving approached said these stanzas to that bhikkhu:

ßBhikkhu, why do you not give the Teaching to the bhikkhus living with you?Hearing the Teaching you recite, we delight here and now.û

ßEarlier I had an interest to recite, now that interest has fadedI realized the fading of all seen, heard and experienced.And with that knowledge I became appeased.û

9. 1. 11.

(11) Ayoniso or Vitakkita Ý Unwise Thinking

1. I heard thus. At one time a certain bhikkhu lived in a certain stretch of forest in the country of Kosala.

2. At that time, this bhikkhu sitting for seclusion during the day thought evil thoughts of demerit such as sensualthoughts, angry thoughts and hurting thoughts.

3. Then a deity living in that stretch of forest out of compassion, wishing to arouse remorse, approached that bhikkhu.


ßThinking unwisely the good one is submerged in thoughts,Give up the unwise thinking and be wiseBhikkhus in the Community of the Teacher, become virtuousAnd doubtlessly delight, realizing pleasantness.û

5. Then that bhikkhu made remorseful by the deity became concerned.

9. 1. 12.

(12) Majjhantiko or Saõika Ý At Noon




2. Then a deity living in that stretch of forest approached that bhikkhu.

3. Having approached said this stanza in the presence of that bhikkhu:

ßIn this forest, at noon you sit with the birdsFear arises in me, for that.û

(Bhikkhu:)

4. ßIn this forest, at noon I sit with the birdsI am aware of the attachment for that.û

9. 1. 13.

(13) Pàkañaindriya Ý Undeveloped Mental Faculties

1. I heard thus. At one time many bhikkhus lived in a certain stretch of forest in the country of Kosala. They wereunbalanced, sportive, unsteady, garrulous, with loose talk, not mindful and aware, not concentrated, scatter brained andwith undeveloped mental faculties.

2. Then a deity living in that stretch of forest arousing compassion for them and deciding to arouse remorse in them,approached those bhikkhus.


ßThe early disciples of Gotama lived peaceful livesNot longing for special, morsel food, beds or seats.Knowing impermanence in the world,They made an end of unpleasantnessYou make yourself difficult to nourish, like the headmen in the village,Eating the stomach's fill, you are swooned in other's houses.I clasp my hands to the Community and say these words.Those soiled are lost! Like those dead and gone.I venerate the diligent bhikkhus.û

4. Then those bhikkhus made remorseful by the deity became concerned.

9. 1. 14.

(14) Paduma-puppha or Puõóarika Ý White Lotus

1. I heard thus. At one time a certain bhikkhu lived in a certain stretch of forest in the country of Kosala.

2. At that time, this bhikkhu after the meal and returning from the alms round use to descend the pond and sniff thescent of the lotuses

3. Then a deity living in that stretch of forest out of compassion for that bhikkhu and wanting to arouse remorse in himapproached that bhikkhu.

4. Having approached, said these stanzas:

ßDo you inhale the scent of this lotus not offered to you?



It is a kind of theft. Sir, you are after scents.û

(Bhikkhu:)

5. ßI do not carry it away, nor do I pluck it, inhale the scent staying away from it.Lotus roots are dug and lotuses are plucked, why is that disaster not mentioned?û

(Deity:)

6. ßA man with blood in his hands would wear a soiled cloth,Therefore I have no words for you. I go, my duty done.To a blameless man, constantly in search of purity,Even the tail end of some demerit, seems monstrous.û

(Bhikkhu:)

7. ßIndeed the non human knows me, therefore is compassionate to meNon human, seeing faults like these in me in the future,Do not let me live with them, do it for no wages.û

(Deity:)

8. ßBhikkhu, you yourself know, how heaven should be reached.û

9. Then that bhikkhu made remorseful by the deity became concerned.

10:1 Indakavaggo - English

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)Sutta PitakaSamyutta NikàyaDivision I Ý Sagàtha

Book 10 Ý Yakkha Saüyutta(Chapter 1 Ý Idaka Vaggo)


10. 1. 1.

(1) Indako Ý The Non-Human Indaka

1. At one time the Blessed One was living in Rajagaha on the Indakuta rock, the home of the non-human Indaka.

2. Then the non-human Indaka approached the Blessed One and said this stanza:

ßThe Enlightened Ones say, there is no life in matter.When there is no strength, how is the body to know?How is a skeleton formed for him?And without strength what clings in the womb?û

3. ßFirst there is the suitable soil. In it there is a swellingIn the swelling rises a lump of flesh.The lump of flesh becomes a hard mass.Then major and minor limbs arise in the hard mass.And hair of the head and body and nails arise.He is nourished with the eatables and drinks eaten by the mother.Thus the man gone to the mother's womb is nourished

10. 1. 2.

(2) Sakka Ý Sakka the Non-Human

1. At one time the Blessed One was living on the Gijjha peak in Rajagaha.

2. Then the non-human by name Sakka approached the Blessed One and said this stanza:

ßRecluse, you live all bonds dispelled and well released.It is not suitable that such like you, should advise othersû

3. ßSakka, in whatever manner an association arisesThat compassion of mind is not suitable for the wiseWith a pleasant mind, if others are advised, a bond does not arise,It's out of compassion and sympathy.û

10. 1. 3.



(3) Såciloma Ý The Non-Human Såciloma

1. At one time the Blessed One was living in Gaya on the bed of sounds, the home of the non-human Såciloma.

2. At that time the two non humans Khara and Såciloma were passing the proximity of the Blessed One.

3. Then the non-human Khara said to the non-human Såciloma: ßThis is a recluse.û

4. And the non-human Såciloma said, ßHe is not a recluse, he is a minor recluse. I will know whether he is a recluseor a minor.û

5. Then the non-human Såciloma approached the Blessed One and bent his body towards the Blessed One.

6. The Blessed One pulled his body away from him.

7. Then the non-human Såciloma asked the Blessed One: ßRecluse, do you fear me?û

8. ßFriend, not that I fear you, yet a contact with you is not pleasant.û

9. ßRecluse, I will ask you a question, if you fail to explain it, I will confuse your mind, or split your heart or takingyou by the feet will throw you to the other bank of the of the river.û

10. ßFriend, in this world together with its gods, Màras, Brahmas, the Community of recluses and Brahmins and godsand men, I do not see anyone who could confuse my mind, split my heart or taking me by the feet could throw me tothe other bank of the of the river. Yet friend, ask what you desire to ask.û

11. ßWhere do greed and hate originate?Where do discontent, attachment and fear arise?And where do thoughts arise and get thrown off,Like arrows shot from the bows of small boys?û

12. ßGreed and hate originate hereDiscontent, attachment and fear arise hereThoughts too arise here and are thrown out,Like shot arrows from the bows, of small boys.Born from craving and produced by the selfLike the Maluva creeper born on the trunk of the banyanSpreads in the forest, thoughts get diffused in sensuality.Non-human, listen! If you know thoughts and their origin and dispel themBy that you cross the difficult flood, never crossed before.û

10. 1. 4.

(4) Manibhaddo Ý The Non Human Manibhadda

1. At one time the Blessed One was living in Magàdha, in the gem pinnacled monument, the home of the non-humanManibhadda.

2. Then the non-human Manibhadda approached the Blessed One and said this stanza in the presence of the BlessedOne:

ßThe mindful are always lucky, mindfulness increases pleasantness,Indeed the mindful one is noble. He is released from anger too.û



(The Blessed One:)

ßThe mindful are always lucky, mindfulness increases pleasantness,Indeed the mindful one is noble. He is not released from anger.If someone's mind is attached to non-hurting all day and nightHe has loving kindness to all beings, he is not angry on account of anything.û

10. 1. 5.

5) Sànu Ý Sànu, A Female Lay Disciple's Son


2. At that time a certain female lay disciple's son by the name Sànu was seized by a non-human.

3. Then that lay disciple lamenting, said these stanzas that moment:

ßThe worthy ones warned me! I heard it from the worthy ones.Today I myself see it, the non-humans exhaust Sànu.`On the fourteenth, fifteenth and eighth days of the waxing moon,If you observe the eight precepts of the holy life,The non-humans do not exhaust you.'

This was said by the worthy ones.

ßSanu, did you do any wrong knowing. Do no evil openly or secretlyIf you do or will do evil, you would not be released from unpleasantnessAnd your beauty too will vanish.û

These are the words of the non-humans.

(Sànu:)

4. ßMother, why do you cry is it for my death, or not seeing me alive?Look! Mother I am alive, why do you cry on account of me?û

(Upàsikà:)

5. ßI cry as though my son was dead, or else I do not see him alive.I have won my desire, and you have come back here.I may be crying for that, you are alive after death.Dear one, you are pulled out of the ashes, do you want to jump into it?û

ßDear one, you are taken out of hell, do you want to get in there?Even with harassment, run fast to the appearance of goodDo not desire to be burnt again.û

10. 1. 6.

(6) Piyaïkara Ý The Non-Human Piyaïkara

1. At one time venerable Anuruddha was living in the monastery offered by Anàthapiõóika in Jeta's grove in Sàvatthi.



2. At that time venerable Anuruddha having got up in the last watch of the night recited the Dhamma.

3. Then the mother of Piyaïkara to please her son said thus:

ßPiyankara, do not make a noise, the bhikkhu is reciting the Teaching.We too will know the Teaching and fall to the method of our welfare.Restrain from destroying life, do not tell lies with awareness,Training ourselves in these virtues, we will be released from the sphere of spirits.

10. 1. 7.

(7) Punabbasu Ý The Non-Human Punabbasu

1. At one time the Blessed One lived in the monastery offered by Anàthapiõóika in Jeta's grove in Sàvatthi.

2. At the time the Blessed One was advising, inciting, gladdening and making light the hearts of the bhikkhus with atalk on extinction. The bhikkhus too were listening lending ears attentively to absorb the essential.

3. At that time the mother of the non-human Punabbasu was rejoicing with her son in this manner:

ßUttarika and Punabbasu, don't make a noise, I'm listening to my TeacherThe Blessed One told of extinction for the release from all bondsThroughout a long time I loved this Teaching.One's own sons and husband are endearing,Those that tread the path of this Teaching are more endearing to me.Dearly loved sons or husband do not release you from unpleasantnessAs listening to the Teaching that releases living things from unpleasantnessThe world is afflicted with decay and death,The Teaching is realized for overcoming decay and deathI desire to hear that Teaching, Punabasu don't make a noise.

(Punabbasu:)

4. ßMother I will not say Uttara be silent, I listen to the Teaching.Hearing the Teaching is pleasant.Knowing it, I tread that path with difficulty.The Teaching is indeed a light for gods and men.The Enlightened One bears the last body and preaches.û

(Punabbasu's mother:)

6. ßIt is noble to give birth to a wise sonMy son likes the pure Teaching of the Enlightened OnePunabasu may you be happy! I realized it todayI realized the four noble truths. Uttara you too listen to me.û

10. 1. 8.

(8) Sudatto Ý The Householder Sudatta

1. At one time the Blessed One was living in Rajagaha in the cool forest.



2. At that time the householder Anàthapiõóika had come to Rajagàha for some business.

3. The householder Anàthapiõóika heard that the Blessed One had arisen in the world and from that moment a desirearose in him to approach the Blessed One.

4. Then it occurred to the householder Anàthapiõóika: ßThis is not the right time to approach the Blessed One, earlytomorrow I will approach the Blessed One and he slept with the perception of going to see the Blessed One.û Duringthe night he woke three times thinking it was dawn.

5. The householder Anàthapiõóika went as far as the outer gate. Non-humans opened the gate for him.

6. When the householder Anàthapiõóika was leaving the city the light vanished, darkness set in and he was frightenedwith hairs standing on end and he decided to retrace his steps.

7. Then the non-human Sivaka made himself heard without an appearance saying,

ßA hundred elephants, a hundred horses,A hundred young girls adorned with thousands of gemmed ear ringsIs not worth even to a quarter to a word uttered by the Blessed One.Householder, proceed! It is noble to proceed. Do not recede.û

8. Then the householder Anàthapiõóika's darkness vanished a light appeared, and his fear and hairs standing on enddisappeared.

9. When the householder Anàthapiõóika was leaving the city for the second time the light vanished, darkness set in andhe was frightened with hairs standing on end and he decided to retrace his steps

Then the non-human Sivaka made himself heard without an appearance saying,

ßA hundred elephants, a hundred horses,A hundred young girls adorned with thousands of gemmed ear ringsIs not worth even to a quarter, to a word uttered by the Blessed One.Householder, proceed! It is noble to proceed. Do not recede.û

Then the householder Anàthapiõóika's darkness vanished a light appeared, and his fear and hairs standing on enddisappeared.

10. When the householder Anàthapiõóika was leaving the city for the third time the light vanished, darkness set in andhe was frightened with hairs standing on end and he decided to retrace his steps.

Then the non-human Sivaka made himself heard without an appearance saying,

ßA hundred elephants, a hundred horses,A hundred young girls adorned with thousands of gemmed ear ringsIs not worth even to a quarter, to a word uttered by the Blessed One.Householder, proceed! It is noble to proceed. Do not recede.û

11. Then the householder Anàthapiõóika's darkness vanished a light appeared, and his fear and hairs standing on enddisappeared.

12. Then the householder Anàthapiõóika approached the Blessed One in the cool forest.

13. At that time the Blessed One, having got up in the last watch of the night was walking mindfully in open space.

14. The Blessed One saw the householder Anàthapiõóika approaching in the distance and dismissing his walk sat on



the prepared seat and said to the householder Anathapinidika ßCome Sudatta.û

15. The householder Anàthapiõóika thinking the Blessed One, calls me by my name, placed his head at the feet of theBlessed One and said: ßVenerable sir, did the Blessed One sleep well?û

ßThe extinguished Brahmin who does not think about sensuality,Is cooled and without desires, sleeps well, every dayI have, cut off all my attachments, overcome all my fears,My mind is appeased and I sleep well.û

10. 1. 9.

(9) Sukka I Ý The Bhikkhuni Sukka I


2. At that time the bhikkhuni Sukka was preaching a large gathering of people.

3. A non-human pleased with the bhikkhuni Sukka went from street to street and from junction to junction and saidthis stanza.

ßWhy should I say this, the people of Rajagaha are as though drunk, for a second.They do not listen to Sukka preaching the deathless state,Which comes unhindered, unmixed and with strength.I think the wise drink it, as though a traveler caught in a rainy cloud.û

10. 1. 10.

(10) Sukka 1I Ý The Bhikkhuni Sukka II


2. At that time a certain lay disciple had given the bhikkhuni Sukka almsfood.

3. A non-human pleased with the bhikkhuni Sukka went from street to street and from junction to junction and saidthis stanza.

ßMuch merit accrues to that wise lay discipleFor giving alms to Sukka released and free from all bonds.û

10. 1. 11.

(11) Cira or Vira Ý The Bhikkhuni Cira


2. At that time a certain lay disciple had given the bhikkhuni Cira a robe.

3. A non-human pleased with the bhikkhuni Cira went from street to street and from junction to junction and said thisstanza:



ßMuch merit accrues to that wise lay discipleFor giving a robe to Cira, released and free from all bonds.û

10. 1. 12.

(12) Alavaü Ý The Non-Human âëavaka

1. At one time the Blessed One lived in Alavi in the domains of the non-human âëavaka.

2. Then the non-human âëavaka said to the Blessed One: ßRecluse, go out.û

The Blessed One said ßAll right, friend,û and went out.

When the Blessed One went out he said ßRecluse, come in.û

The Blessed One said ßAll right, friend,û and entered.

3. For the second time the non-human âëavaka said to the Blessed One: ßRecluse, go out.û




4. For the third time the non-human âëavaka said to the Blessed One: ßRecluse, go out.û




5. For the fourth time the non-human âëavaka said to the Blessed One: ßRecluse, go out.û

6. ßFriend, I will not go out. Do what you want to do.û

7. ßRecluse, I will ask you a question, if you fail to explain it, I will confuse your mind, or split your heart or takingyou by the feet will throw you to the other bank of the of the river.û

8. ßFriend, in this world together with its gods, Màras, Brahmas, the Community of recluses and Brahmins and godsand men, I do not see anyone who could confuse my mind, split my heart or taking me by the feet could throw me tothe other bank of the of the river. Yet friend, ask what you desire to ask.û

(âëavaka:)

9. ßWhat is the foremost wealth for man and what well practiced brings pleasantness?Of tastes, what is the foremost and living how is the livelihood noble?û

(The Blessed One:)

10. ßFaith is the foremost wealth for man and the Teaching well practiced brings pleasantnessOf tastes, the foremost is the taste of truth



and living wisely the livelihood is noble.û

(âëavaka:)

11. ßHow should we cross the flood and how should we cross the ocean?How do we end unpleasantness and how is a person purified?û

(The Blessed One:)

12. ßWith faith you cross the flood and with diligence the oceanWith effort end unpleasantness and with wisdom purify yourself.û

(âëavaka:)

13. ßHow is wisdom gained and how is the wealth enjoyed?How do we become famous and how do we make friendly ties?Going from this to the other world, how does one not grieve?û

(The Blessed One:)

14. ßPlacing faith in enlightenment and the Teaching which leads to extinction,Diligently listen and applying yourself to it, gain wisdom.

ßThose that energetically and suitably endure the situation, enjoy the wealth.Becoming truthful you become famous and giving gifts you make friendly ties.

ßSomeone going from this to the other world does not grieve acting in this manner.If a faultless householder has faith and these four,Such as truth, taming, resolution and benevolence,

ßHe does not grieve gone to the other worldNow go and widely question other recluses and Brahmins,Whether a lot of truth, taming, benevolence and patience is evident here.û

(âëavaka:)

15. What's there to question now from recluses and Brahmins?Today I know what is useful for the other world.It's for my good that the Blessed One came to Alavi,Today I know given to whom is of great fruitNow I will wander from village to village and from one city to another,And venerate the rightfully Enlightened One and the pure Teaching.

11:1 Suviravaggo - English

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Book 11 Ý Sakka SaüyuttaChapter 1 Ý Pathamo (Såvãra) Vaggo


11. 1. 1.

(1) Suvãra Ý Suvãra the Son of Gods


2. From there the Blessed One addressed the bhikkhus: ßBhikkhusû and the bhikkhus said: ßYes, venerable sir.û

3. And the Blessed One said thus:

4. ßBhikkhus, in the past the Titans became hostile towards the gods. Then Sakka the king of gods addressed Suvãrathe son of gods and said: `Dear one, the Titans are hostile towards the gods. Go and meet the hostility.' Suvãra the sonof the gods said `Yes, good sir, I will do it,' and became negligent.

5. For the second time, Sakka the king of gods addressed Suvãra the son of gods and said: `Dear one, the Titans arehostile towards the gods. Go and meet the hostility.' Suvãra the son of the gods said `Yes, good sir, I will do it,' andbecame negligent.

6. For the third time Sakka the king of gods addressed Suvãra the son of gods and said: ßDear one, the Titans arehostile towards the gods. Go and meet the hostility.û Suvãra the son of the gods said ßYes, good sir, I will do itû andbecame negligent.

7. Bhikkhus, then Sakka the king of gods said this stanza to Suvãra the son of gods:

ßWithout an effort and without exercising yourself pleasantness cannot be attained.Suvãra, go there, where you can put your evil to rest.û

8. ßThe lazy one, without effort does not do any work,Sakka, I have prospered in all sensuality and am given a boonû

9. Suvãra, go to the place where the lazy, effortless continually prosper in pleasantnessThere, you can put your evil to rest.û

10. ßSakka, king of gods, we enjoyed pleasantness without activity.Sakka I am given a boon, to be without grief and worries.û

11. ßIf there is anything without activity that does not decay for any reason,That is the path to extinction. Suvãra, go there and put your evil to rest.û

12. ßBhikkhus, Sakka, the king of gods, supported by the fruits of his merits holds power over the splendor of the



thirty-three and rules over them praising the arousing of effort. Bhikkhus, you having gone forth in this well declareddispensation become resplendent if you arouse effort and make endeavor to attain the not yet attained and realize thenot yet realized.û

11. 1. 2.

(2) Susãma Ý Susãma the Son of Gods




4. ßBhikkhus, in the past the Titans became hostile towards the gods. Then Sakka the king of gods addressed Susãmathe son of gods and said: `Dear one, the Titans are hostile towards the gods. Go and meet the hostility.' Susãma theson of the gods said `Yes, good sir, I will do it,' and became negligent.

5. ßFor the second time, Sakka the king of gods addressed Susãma the son of gods and said: `Dear one, the Titans arehostile towards the gods. Go and meet the hostility.' Susãma the son of the gods said `Yes, good sir, I will do it,' andbecame negligent.

6. ßFor the third time Sakka the king of gods addressed Susãma the son of gods and said: ßDear one, the Titans arehostile towards the gods. Go and meet the hostility.û Susãma the son of the gods said ßYes, good sir, I will do itû andbecame negligent.

7. ßBhikkhus, then Sakka the king of gods said this stanza to Susãma the son of gods:

`Without an effort and without exercising yourself pleasantness cannot be attainedSusãma, go there, where you can put your evil to rest.

(Susãma:)

8. `The lazy one, without effort does not do any work,Sakka, I have prospered in all sensuality and am given a boon.

(Sakka:)

9. `Susãma, go to the place where the lazy, effortless continually prosper in pleasantnessThere, you can put your evil to rest.'

(Susãma:)

10. `Sakka, king of gods, we enjoyed pleasantness without activity.Sakka I am given a boon, to be without grief and worries.û'

(Sakka:)

11. `If there is anything without activity that does not decay for any reason,That is the path to extinction. Susãma, go there and put your evil to rest.'



12. ßBhikkhus, Sakka, the king of gods, supported by the fruits of his merits holds power over the splendor of thethirty-three and rules over them praising the arousing of effort. Bhikkhus, you having gone forth in this well declareddispensation become resplendent if you arouse effort and make endeavor to attain the not yet attained and realize thenot yet realized.û

11. 1. 3.

(3) Dajaggaü Ý The Flag on Top




4. ßBhikkhus, in the past there was a fight between the gods and the Titans.

5. Then Sakka the king of gods addressed the gods thus: ßSirs, when the fight is going on, if fear and hairs standing onend seize you, that moment look at my flag. Then the arisen fear and hairs standing on end disappear.

6. If you fail to look at my flag, look at the flag of Pajapati the king of gods, the arisen fear and hairs standing on enddisappear.

7. If you fail to look at the flag of Pajapati the king of gods, look at the flag of Varuna the king of gods, the arisen fearand hairs standing on end disappear.

8. If you fail to look at the flag of Varuna the king of gods, look at the flag of Esana the king of gods, the arisen fearand hairs standing on end disappear.

9. There, bhikkhus, looking at the flags of Sakka the king of gods, Pajapati the king of gods, Varuna the king of godsor Esana the king of gods the arisen fear and the hairs standing on end may disappear or may not disappear.

10. What is the reason? Bhikkhus, Sakka the king of gods is with greed, with anger and with delusion, is cowardly andruns away with terror.

11. Bhikkhus, I say thus, gone to the forest, to the root of a tree, to an empty house, if fear and hairs standing on endseize you, that moment reflect on me. ßThat Blessed One is worthy, rightfully enlightened, is endowed with knowledgeand conduct, well gone, knower of the worlds, is the incomparable tamer of those to be tamed, is Teacher for gods andmen, enlightened and blessed.û

12. Bhikkhus, when reflecting on me, if there be fear and hairs standing on end, it disappears.

13. If you fail to reflect on me, reflect on the Teaching. ßThe Teaching of the Blessed One is well declared, results arehere and now, time does not matter, is inviting to investigate, the leading is inwards and should be realized by the wisepersonally.û

14. Bhikkhus, when you reflect on the Teaching, if there be fear and hairs standing on end, it disappears.

15. If you fail to reflect on the Teaching reflect on the Community of bhikkhus: ßThe Community of bhikkhus of theBlessed One have entered, the correct path, the straight path, the wise path and the path of mutual understanding. Theyare the four pairs of the eight Great Beings. These disciple bhikkhus of the Blessed One are worshipful, worthy ofhospitality, worthy of gifts and suitable to be worshipped with clasped hands. They are a field of merit for the world.û



16, Bhikkhus, when you reflect on the Community of bhikkhus, if there be fear and hairs standing on end, itdisappears.

17. What is the reason? Bhikkhus, the rightfully enlightened worthy one has dispelled greed, hate and delusion, is nota coward and does not run away with terror.

18. The Blessed One the Teacher further said this stanza:

ßBhikkhus, in the forest, at the root of a tree or in an empty house,Reflect the rightfully Enlightened One fear would not be with you.

If you fail to reflect the chief of the world, the chief of men,Then reflect the Teaching that leads out and is well declared.

If you fail to reflect that too, reflect the Community of bhikkhus.They are the incomparable field of merit.

Bhikkhus, if you, reflect the Enlightenment, Teaching and the Community of bhikkhus, Fear and hairsstanding on end do not seize youû

11. 1. 4.

(4) Vepacitti or Khanti Ý The chief of the Titans



And the Blessed One said thus:


4. ßThen Vepacitti the chief of the Titans addressed the Titans: `Sirs, in this battle between the gods and Titans if theTitans win and the gods be defeated, seize Sakka the king of gods by his neck and binding him with the fivefold bondbring him to my presence, to the city of the Titans.'

5. ßSakka the king of gods too addressed the gods: `Sirs, in this battle between the gods and Titans if the gods win andthe Titans be defeated, seize Vepacitti the king of Titans by his neck and binding him with the fivefold bond bring himto my presence, to the Sudhamma assembly.û

6. ßGods won that battle and the Titans were defeated.

7. ßThen the gods of the thirty-three binding Vepacitti, the king of the Titans' neck with the fivefold bond took him tothe presence of Sakka the king of gods, in the Sudhamma assembly.

8. ßBhikkhus, Vepacitti the king of the Titans from the time he was brought to the Sudhamma assembly, his neckbound with the fivefold bond, until he left the hall, was scolding and reviling them.

9. Bhikkhus, then Màtali the charioteer said this stanza to Sakka the king of gods:

`Is it out of fear that Sakka was silent, or did you endure the weak one's activities?You listened to the debasing words of Vepacitti done to your face?'



(Sakka:)

10. Ì have no fear, and I do not approve the weak activities of VepacittiHow could a wise one like me argue with a fool?

11. `The foolish make others angry, not holding back their anger.Therefore enduring with patience, the wise keep away from the foolish.

12. Ì think it is protecting yourself from the foolish,If you appease yourself mindfully, when you know the other is angry.

(Màtali:)

13. `Vasava, I see the faults of patience in this manner,On the day the fool thinks, the other is patient, frightened of me,He rises into the air, as the cattle that run away through fear.'

(Sakka:)

14. `Let it be, I am patient out of fear, or not out of fear,When in great trouble, a lot of patience is not evidentIf a powerful one appeases and endures for the sake of the weaker.To that is said the highest patience, the weak one endures all the time.To a weakness they said strength, when a fool showed his strength.The strong one protected by the Teaching does not change his path.Because of that it is evil, to make someone angry in return.Someone not arousing the anger of one, who made him angry, wins a battle.He behaves for the welfare of both, his own and the other.If someone appeases himself mindfully, knowing the other is angry,He heals the wounds of both, his own and the others.People not clever in the teaching say they are foolish.'

15. ßBhikkhus, Sakka, the king of gods, supported by the fruits of his merits holds power over the splendor of thethirty-three and rules over them praising the arousing of effort.

16. ßBhikkhus, you having gone forth in this well declared dispensation become resplendent if you become patient andgentle.û

11. 1. 5.

(5) Subhàsitaü Jayayaü Ý Won by Using Good Words

1. I heard thus. At one time the Blessed One was living in the monastery offered by Anàthapiõóika in Jeta's grove inSàvatthi. From there the Blessed One addressed the bhikkhus: ßBhikkhusû and the bhikkhus said: ßYes, venerable sir.û



3. ßThen bhikkhus, Vepacitti the king of Titans said to Sakka the king of gods: `May you win this battle with goodwords.' Àll right, Vepacitti, win the battle with good words.'

4. ßThen bhikkhus, the gods, Titans and their gatherings arranged themselves, thinking by this we will know thedifference between good words and badly enunciated words.



5. ßVapacitti the king of Titans said to Sakka the king of gods: `King of gods say a stanza.'

6. ßThen Sakka the king of gods said: `Vepacitti, the intention was yours, you say the first stanza.'

7. ßThen Vepacitti the king of the Titans said this stanaza:

`The foolish make others angry, not holding back their anger.Therefore enduring with patience, the wise keep away from the foolish.'

8. ßWhen Vepacitti the king of Titans said this stanza, the Titans delighted and the gods kept silence.

9. ßThen Vepacitti the king of Titans said to Sakka the king of gods: `King of gods say a stanza.'

10. ßThen Sakka the king of gods said this stanza:

`I think it is protecting yourself from the foolish,If you appease yourself mindfully, when you know the other is angry.'

11. ßWhen Sakka the king of gods said this stanza, the gods delighted and the Titans kept silence.

12. ßThen Sakka the king of gods said to the king of Titans: ßVepacitti say a stanza.û

`Vasava, I see the faults of patience in this manner,On the day the fool thinks, the other is patient, frightened of me,He rises into the air, as the cattle that run away through fear.'

13. ßWhen Vepacitti the king of Titans said this stanza, the Titans delighted and the gods kept silence.

14. ßThen Vepacitti the king of Titans said to Sakka the king of gods: `King of gods say a stanza.'

15. ßThen Sakka the king of gods said these stanzas:

`Let it be, I am patient out of fear, or not out of fear,When in great trouble, a lot of patience is not evidentIf a powerful one appeases and endures for the sake of the weaker.To that is said the highest patience, the weak one endures all the time.To a weakness they said strength, when a fool showed his strength.The strong one protected by the Teaching does not change his path.Because of that it is evil, to make someone angry in return.Someone not arousing the anger of one, who made him angry, wins a battle.He behaves for the welfare of both, his own and the others.If someone appeases himself mindfully, knowing the other is angry,He heals the wounds of both, his own and the other.'People not clever in the teaching say they are foolish.;

16. ßWhen Sakka the king of gods said these stanzas, the gods delighted and the Titans kept silence.

17. ßThen bhikkhus, the gods, Titans and their gatherings said this:

18. `The stanzas said by Vepacitti the king of Titans recalls punishment, taking weapons, quarrels and taking sides.

19. `The stanzas said by Sakka the king of gods does not recall punishment, nor take to weapons, they are notquarrelsome and do not take sides. Therefore Sakka the king of gods is victorious using good words.'

20. ßThus bhikkhus, Sakka the king of gods became victorious using good words.û



11. 1. 6.

(6) Kulàvaka Ý A Bird's Nest

1. I heard thus. At one time the Blessed One was living in the monastery offered by Anàthapiõóika in Jeta's grove inSàvatthi. From there the Blessed One addressed the bhikkhus: ßBhikkhusû and the bhikkhus said: ßYes, venerable sir.û



3. ßIn that fight the Titans won and the gods lost.

4. ßThe gods who have lost the battle, went away towards the north as though to meet the Titans.

5. ßThen Sakka the king of gods said a stanza to the charioteer Màtali:

`Màtali, the brood of birds, are in the sword forest,With the head of the pole keep them away.It is hard to allow the Titans to live.May the twice born not go away from the nest.'

6. ßThen Màtali the charioteer agreeing with Sakka the king of gods followed them in the chariot to which a thousandthoroughbreds are yoked.

7. ßBhikkhus, then it occurred to the Titans: `We are followed by the chariot of Sakka the king of gods to which athousand thoroughbreds are yoked. For the second time the gods are coming to meet us. They were frightened andentered the city of the Titans.'

8. ßBhikkhus, the king of the gods became victorious in a righteous way.

11. 1. 7.

(7) Na Dubbhiyaü Ý Should Not Be Frightened


2. ßBhikkhus, in the past, to Sakka the king of gods, this thought and thought process occurred in his seclusion.`Whoever be my enemy I should not be frightened.û

3. Vepacitti the king of the Titans knowing the thought and thought process of Sakka the king of gods approached him.

4. Sakka the king of gods seeing Vepacitti the king of Titans approaching in the distance, said thus: ßStop Vepacittiyou are got hold of.û

5. ßSir, do you maintain the thought you had earlier?û

6. ßVepacitti, see I am not afraid.û

7. ßTelling lies and blaming noble ones are evil,



Betraying friends and ungratefulness are evilGood leader, the evil touches you and you are afraid.û

11. 1. 8.

(8) Ý Virocana Asurindo Ý The Titan Virocana


2. The Blessed One was in his seclusion in the day time.

3. Then Sakka the king of gods and Virocana the Titan approached the Blessed One and stood outside the gate.

4. Then the Titan Verocana said these stanzas in the presence of the Blessed One:

ß`Man, make effort, until you produce the essentialThat is accomplished and adorning.' These are the words of Verocana,

(Sakka:)

5. ßMan, make effort, until you produce the essential,That is accomplished and adorning. A lot of patience is necessary!

(Virocana:)

6. ßAll beings are born in right view according to their suitability.Their bonds are different but they enjoy it together.Proclaim the right view. These are the words of Verocana,

(Sakka:)

7. ßAll beings are born in right view according to their suitability.Their bonds are different but they enjoy it togetherProclaim the right view. A lot of patience is necessary!û

11. 1. 9.

(9) Issayo Ara¤¤ka Ý Sages in the Forest


2. Bhikkhus, in the past many virtuous sages, who conducted themselves righteously lived together in huts of leaves inthe forest

3. Then Sakka the king of gods and Vepacitti the king of Titans approached these virtuous bhikikhus.

4. Vepacitti the king of Titans entered the hermitage through the chief door, wearing his huge sandals, holding high hissword and the umbrella spread out, not respecting the virtuous sages who conducted themselves righteously, and wentaway.



5. Then bhikkhus, Sakka the king of gods entered the hermitage pulling out his huge sandals, giving his sword toanother and folding the umbrella, stood respectfully clasping his hands towards the virtuous sages, who conductedthemselves righteously.

6. Those virtuous bhikkhus who conducted themselves righteously said these stanzas to Sakka the king of gods:

ßHe confused the sages of Gandhara and his body disappeared in the air.One with a thousand eyes, he that stepped out, is the king of impure gods.û

7. ßSages of Gandhara, may his body disappear in the air.Sirs, I desire the scent from a beautiful flower in the head garland,Gods do not entertain loathsome perceptions.û

11. 1. 10.

(10) Issayo Samuddaka Ý Sages living near the Ocean


2. Bhikkhus, in the past many virtuous sages, who conducted themselves well lived righteously together in huts ofleaves near the ocean.

3. Bhikkhus, at that time there was a battle between the gods and the Titans.

4. Then it occurred to those virtuous sages, who conducted themselves righteously, ßThe gods are righteous and theTitans are not righteous. There is fear from the Titans too. What if we approach the Titan Sambara and ask forprotection from him?û

5. Then those virtuous sages, who conducted themselves righteously, as a strong man would stretch his bent arm, orbend his stretched arm disappeared from the huts of leaves on the shore and appeared before the Titan Sambara.

6. Then those virtuous sages, who conducted themselves righteously, said these stanzas in the presence of the TitanSambara.

7. ßThe sages have come to the presence of the Titan Sambara begging for protectionMake your offering as it pleases you, either fear or protection.û

8. ßThere is no protection to the wicked sages serving Sakka,To you begging for protection, I will give only fear.û9ûTo us, begging for protection fear was the offering madeûAccept this too, your fear will never decreaseWhatever seeds you sow, their fruits you will carry away.The righteous, will reap good and the evil doer evil.This moment seeds are sown, later the fruits will be enjoyedû

10. Then bhikkhus, those virtuous sages who conducted themselves righteously after cursing the Titan Sambara as astrong man, would stretch his bent arm, or bend his stretched arm disappeared from the presence of the Titan Sambaraand appeared in the huts of leaves on the shore.

11. Then bhikkhus, the Titan Sambara being cursed by the virtuous sages who conducted themselves righteously wasfrightened three times during the night.

11:2 Sattavatavaggo - English

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Book 11 Ý Sakka SaüyuttaChapter 2 Ý Dutiyo (Sattavata) Vaggo


11. 2. 1.

(11) Deva or Vatapada I Ý Precepts I


2. Bhikkhus, in the past, when Sakka the king of gods was a human, he observed and accomplished seven precepts, onaccount of which he attained the state of Sakka.

3. What seven?

4. Until life lasts I will look after mother and father. Until life lasts, I will venerate my elder brother. Until life lasts Iwill be soft spoken. Until life lasts I will not slander. Until life lasts I will live in the household dispelling the stains ofmiserliness, with a released, benevolent mind, with extended fingers attached to giving, to the needy and sharing gifts.Until life lasts I will tell the truth. Until life lasts I will be free from hatred. If anger arises in me, I will dispel itquickly.

5. Bhikkhus, in the past, when Sakka the king of gods was a human, he observed and accomplished these sevenprecepts, on account of which he attained the state of Sakka.

6. ßThe man who looks after mother and father, worships the elder brother,Speaks kindly and softly, does not slander,Is yoked to taming miserliness, is truthful and has overcome hatredHe is the Great Being said the gods of the thirty-three.

11. 2. 2.

(12) Devà or Vatapada II Ý Gods II


2. From there the Blessed One addressed the bhikkhus:

3. ßBhikkhus, in the past, when Sakka the king of gods was a human, he was a young man named Magha so he iscalled Maghava.

4. ßBhikkhus, in the past, when Sakka the king of gods was a human, he went from city to city giving gifts, so he iscalled Purindada.



5. Bhikkhus, in the past, when Sakka the king of gods was a human, he gave gifts well prepared so he is called Sakka.

6. Bhikkhus, in the past, when Sakka the king of gods was a human, he gave dwellings, so he is called Vasava.

7. Bhikkhus, Sakka the king of gods in a moment thought for the good of thousands so he is called Sahassakka.

8. Bhikkhus, Sakka the king of gods had a young Titan girl named Suja as his wife, so he is called Sujampati.

9. Bhikkhus, Sakka the king of gods rules over the gods of the thirty-three in great splendor so he is called king ofgods.

10. Bhikkhus, when Sakka the king of gods was a human, he observed and accomplished seven precepts, on account ofwhich he attained the state of Sakka.

11. What seven?

Until life lasts I will look after mother and father. Until life lasts, I will venerate my elder brother. Until life lasts I willbe soft spoken. Until life lasts I will not slander. Until life lasts I will live in the household dispelling the stains ofmiserliness, with a released, benevolent mind, with extended fingers attached to giving, to the needy and sharing gifts.Until life lasts I will tell the truth. Until life lasts I will be free from hatred. If anger arises in me, I will dispel itquickly.

12. Bhikkhus, in the past, when Sakka the king of gods was a human, he observed and accomplished these sevenprecepts, on account of which he attained the state of Sakka.

ßThe man who looks after mother and father, worships the elder brother,Speaks kindly and softly, does not slander,Is yoked to taming miserliness, is truthful and has overcome hatredHe is the Great Being said the gods of the thirty-three.

11. 2. 3.

(13) Deva or Vatapapada Ý Gods (or Mahàli)

1. I heard thus.

2. At one time the Blessed One was living in the gabled hall in the Great Forest in Vesali.

3. Then Mahàli the Licchavi approached the Blessed One and worshipped and sat on side.

4. Sitting on a side Mahàli the Licchavi said to the Blessed One: ßVenerable sir, has the Blessed One seen Sakka theking of gods?û

5. ßMahàli, I have seen Sakka the king of gods.û

6. ßVenerable sir, is it a resemblance of Sakka that you have seen? It is said that Sakka the king of gods is difficult tobe seen.û

7. ßMahàli I know the state of Sakka and I know observing what things someone could attain the state of Sakka.û

8. ßMahàli, in the past, when Sakka the king of gods was a human, he was a young man named Magha so he is calledMaghava.

9. ßMahàli, in the past, when Sakka the king of gods was a human, he went from city to city giving gifts, so he is



called Purindada.

10. ßMahàli, in the past, when Sakka the king of gods was a human, he gave gifts well prepared so he is called Sakka

11. ßMahàli, in the past, when Sakka the king of gods was a human, he gave dwellings, so he is called Vasava.

12. ßMahàli, Sakka the king of gods in a moment thought for the good of thousands so he is called Sahassakka.

13. ßMahàli, Sakka the king of gods had a young Titan girl named Suja as his wife, so he is called Sujampati.

14. ßMahàli, Sakka the king of gods rules over the gods of the thirty-three in great splendor so he is called king ofgods.

15. ßMahàli, when Sakka the king of gods was a human, he observed and accomplished seven precepts, on account ofwhich he attained the state of Sakka.

16. ßWhat seven precepts?

17. ßUntil life lasts I will look after mother and father Until life lasts, I will venerate my elder brother. Until life lasts Iwill be soft spoken. Until life lasts I will not slander. Until life lasts I will live in the household dispelling the stains ofmiserliness, with a released, benevolent mind, with extended fingers attached to giving, to the needy and sharing gifts.Until life lasts I will tell the truth. Until life lasts I will be free from hatred. If anger arises in me, I will dispel itquickly.

18. ßMahàki, in the past, when Sakka the king of gods was a human, he observed and accomplished these sevenprecepts, on account of which he attained the state of Sakka.

ßThe man who looks after mother and father, worships the elder brother,Speaks kindly and softly, does not slander,Is yoked to taming miserliness, is truthful and has overcome hatredHe is the Great Being said the gods of the thirty-three.û

11. 2. 4.

(14) Daëiddo Ý A Poor Man

1. I heard thus. At one time the Blessed One was living in the squirrels' sanctuary in the bamboo grove in Rajagaha.

2. From there the Blessed One addressed the bhikkhus: ßBhikkhusû

3. Those bhikkhus replied: ßYes, venerable sir.û


5. ßBhikkhus, in the past, in this same Rajagaha there was a poor miserable beggar.

6. ßHe trained himself and gained in faith, virtues, learning, benevolence and wisdom in the dispensation, declared bythe Thus Gone Ones.

7. ßAnd after death he was born in the company of the gods of the thirty-three. In the midst of the gods of the thirty-three, he out shone in beauty and fame.

8. ßThe gods of the thirty-three were irritated and annoyed seeing him, thought it is wonderful and surprising this sonof the gods in the past was a poor miserable beggar. After death he is born in heaven in the company of the thirty-



three and out shines the other gods in beauty and fame.

9. ßThen Sakka the king of gods addressed, the thirty-three gods: `Sirs, do not be irritated and annoyed about this sonof gods. Sirs, in the past, this son of gods was a poor miserable beggar He trained himself and gained in faith, virtues,learning, benevolence and wisdom in the dispensation declared by the Thus Gone Ones. And after death he was born inthe company of the gods of the thirty-three. In the midst of the gods of the thirty-three, he out shines in beauty andfame.'

10. ßThen Sakka the king of gods in a friendly manner said these stanzas to the gods of the thirty-three:

`If someone's faith is unwaveringly established,In the dispensation of the Thus Gone Ones,If his virtues are pure and praised by the noble ones,And faith in the Community of bhikkhus is established,If he has rectified his view, it is said he is not poorHis life is auspicious. Therefore wisely grow in,Faith, virtues and appreciating right viewAnd wisely grow in the dispensation of Enlightened Ones.'

11. 2. 5.

(15) Ràmaõeyyakaü Ý The Pleasant Things


2. Then Sakka the king of gods approached the Blessed One, worshipped and stood on a side.

3. Standing on a side the king of gods said thus to the Blessed One: ßVenerable sir, what are delightful agreeablesceneries?û

ßOrchard monuments, forest monuments and well completed ponds are delightful.Yet they are not worth, one fourth, to the delightful agreeable mind.In village, forest, valley or highland, where the noble ones live,That land is delightful and agreeable.

11. 2. 6.

(16) Yajamànaü Ý Those Desiring Merit

1. I heard thus. At one time the Blessed One was living among the Gijja peaks in Rajagaha.


3. Standing on a side the king of gods said these stanzas to the Blessed One.

ßFor humans desiring merit to be born in the futureGiven to whom, could the highest results be obtained?û

(The Blessed One:)



ßThere are four on the paths and four enjoying the fruits of the pathsThat is the Community of bhikkhus, straightforward in wisdom, virtues and concentration.Humans desiring merit to be born in the futureGiving to the Community of bhikkhus, reap the highest results.û

11. 2 7.

(17) Vandana Ý Venerate


2. At the time the Blessed One was in seclusion during the daytime.

3. Then Sakka the king of gods and brahma Sahampathy approached the Blessed One and one of them stood outside.

4. Sakka the king of gods said this stanza in the presence of the Blessed One:

ßHero, arouse energy and win the battle,Without a debt or a load, wander in the world.Your mind is also thoroughly released,It's like the waxing moon on the fifteenth night.û

5. ßSakka, king of gods,that is not the way to venerate the Thus Gone Ones.

ßHero, arouse energy and win the battle,Leading charioteer, wander in the world, without a debt.Blessed One, teach. There will be those who understand the Teaching.û

11. 2. 8.

(18) Sakka-Namassana I Ý Venerations of The King of Gods I


2. From there the Blessed One addressed the bhikkhus: Those bhikkhus replied: ßYes, venerable sir.û And the BlessedOne said thus:

3. ßBhikkhus, in the past, Sakka the king of gods addressed Màtali the charioteer: ßFriend, Màtali, yoke the chariotwith thousand thoroughbreds. Let's go to enjoy in the pleasant parks.

4. ßMàtali the charioteer agreed and yoking the chariot with the thousand thoroughbreds, informed Sakka the king ofgods: `Sir, the chariot is yoked. Do as you think is fitting.'

5. ßThen Sakka the king of gods while descending from the Vejanta mansion with clasped hands venerated allquarters.

6. ßBhikkhus, then Màtali the charioteer said a stanza to Sakka the king of gods:

7. `They venerate the threefold knowledge, all warriors on earth,



The four great heavenly kings and the famous thirty,Sakka, you non-human, who are you venerating?'

(Sakka:)

8. `Màtali, I too venerate the threefold knowledge, all warriors on earth,Four great heavenly kings, the famous thirty,So also I venerate the virtuous who have gone forth rightfully,Who were since long appeased and have come to the end of the holy lifeSo also I venerate the virtuous lay disciple householders,Who feed their wives rightfully.'

(Màtali:)

9. `Indeed, Sakka, you venerate the foremost.Vasava, I too venerate them.'

(The Elders:)

10. ßSaying that, Maghava, the king of gods and SujampatiVenerating all the directions ascended the foremost chariot.û

11. 2. 9.

(19) Sakka Ý Namassana II Ý Veneration of The King of Gods II

1. I heard thus. At one time the Blessed One was living in the monastery offered by Anàthapiõóika in Jeta's grove inSàvatthi. From there the Blessed One addressed the bhikkhus: Those bhikkhus replied: ßYes, venerable sir.û And theBlessed One said thus:

2. ßBhikkhus, in the past, Sakka the king of gods addressed Màtali the charioteer: `Friend, Màtali, yoke the chariotwith thousand thoroughbreds let's go to enjoy in the pleasant parks.'

4. ßMàtali the charioteer agreed and yoking the chariot with the thousand thoroughbreds, informed Sakka the king ofgods: `Sir, the chariot is yoked. Do as you think is fitting.'

5. ßThen Sakka the king of gods while descending from the Vejanta mansion with clasped hands venerated the BlessedOne.


7. `Vasava, who ever gods and men venerateSakka, you non-human, too venerate him.û

(Sakka:)

8. `Màtali, he is rightfully enlightened for this world and the gods,I venerate that Teacher by the name AnomaHis greed, hate and ignorance have fadedHe has destroyed desires and is worthy,Màtali I venerate him.'

(Màtali:)



9. Ìndeed, Sakka, you venerate the foremost.I too venerate whoever Vasava verates.'

(The Elders:)

10. ßSaying that Maghava, the king of gods and SujampatiVenerating the Blessed One ascended the foremost chariot.û

11. 2. 10.

(20) Sakka Ý Namassana III Ý Venerations of The King of Gods III


2. From there the Blessed One addressed the bhikkhus. Those bhikkhus replied: ßYes, venerable sir.û


3. ßBhikkhus, in the past, Sakka the king of gods addressed Màtali the charioteer: ßFriend, Màtali, yoke the chariotwith thousand thoroughbreds let's go to enjoy in the pleasant parks.

4. ßMàtali the charioteer agreed and yoking the chariot with the thousand thoroughbreds, informed Sakka the king ofgods: `Sir, the chariot is yoked do as you think is fitting.'

5. ßThen Sakka the king of gods while descending from the Vejanta mansion with clasped hands venerated theCommunity of bhikkhus.


7. Àre you venerating the putrid bodies of humans,They have hunger and thirst and a putrid smell emanates from them.Vasava, is it their homelessness you envy?Tell us the behavior of the sages, we like to hear your words.'

(Sakka:)

8. `Màtali, I do envy their homelessness,Whatever village they enter, it's without desires they enter.They have no store houses, pots or pans.The good ones are fed on what others prepare.The wise ones protecting their minds behave silently.The gods are antagonistic to the Titans.They are not angry with any antagonistic humans.They are appeased among those who punish the self.They do not seize among those who seize.Màtali, I worship them.'

(Màtali:)

9. Ìndeed, Sakka, you venerate the foremost.Vasava, I too venerate them.'

(The Elders:)



9. ßSaying that Maghava, the king of gods and SujampatiVenerating the Community of bhikkhus ascended the foremost chariot.û

11:3 Sakkapañcakam - English

file:///I|/...myutta-Nikaya%20(for%20quick%20conversion%20to%205%20PDF's)/Samyutta1/11-Sakka-Samyutta/03-Sakkapancakam-e.html[8/11/2010 2:34:15 AM]


Book 11 Ý Sakka SaüyuttaChapter 3 Ý Tatiyo Vaggo (or Sakka Pa¤cakaü)


11. 3. 1.

(21) Chetva (or Jhatvà) Ý Cutting



3. Standing on a side the king of gods said this stanza to the Blessed One:

ßCutting what does one sleep well? Cutting what does one not grieve?The destruction of what one thing does Gotama like?û

ßCutting anger one sleeps well. Cutting anger one does not grieve.Vasava, the noble ones praise the destruction of the poisonous root and the sweet top of angerHaving cut that, there is no grief.û

11. 3. 2.

(22) Dubbaõõiya Ý Ugly


2. From there the Blessed One addressed the bhikkhus: Those bhikkhus replied: ßYes, venerable sir.û


3. ßBhikkhus, in the past, a certain ugly, deformed non-human was once sitting on Sakka the king of the god's seat.

4. ßThen, bhikkhus, the gods of the thirty-three were annoyed and irritated and said `It's surprising: how could thisugly deformed non-human sit on Sakka the king of gods seat?'

5. ßThen, bhikkhus, when the gods of the thirty-three became more and more annoyed this non-human became moreand more beautiful and attractive

6. ßThen the gods of the thirty-three approached Sakka the king of gods and said thus:

7. `Sir, a certain ugly deformed non-human is sitting on your seat and the gods of the thirty-three were annoyed and



irritated and said ßIt's surprising how could this ugly deformed non-human sit on Sakka the king of gods seat andwhen the gods of the thirty-three became more and more annoyed this non-human became more and more beautifuland attractive.û Sir, is he a non-human consumed by anger?'

8. ßThen bhikkhus, Sakka the king of gods approached the non-human consumed by anger, arranged his robe on oneshoulder and putting the right knee on the ground and clasping his hands towards the non human consumed by angermade these words heard to the non-human consumed by anger three times `I am Sakka the king of gods.'

9. ßHearing, the words of Sakka the king of gods the non-human became gradually ugly and deformed anddisappeared from there.

10. ßThen Sakka the king of gods sat on his own seat and in a friendly manner said this stanza to the gods of thethirty-three:

`My mind is not very much hurt,Nor do I feel as though put on a dog troughSince long I have not become angry,Anger does not residue in meBecome angry I do not talk roughlyAnd rightfully it is not praised.I restrain myself, for my own welfare'.û

11. 3. 3.

(23) Màyà Ý Magic


2. From there the Blessed One addressed the bhikkhus: Those bhikkhus replied: ßYes, venerable sir.û


3. ßBhikkhus, in the past Vepacitti the king of Titans became gravely ill.

4. ßAnd Sakka the king of gods, approached Vepacitti the king of Titans to inquire about his illness.

5. ßVepacitti the king of Titans seeing Sakka the king of gods approaching in the distance said: `King of gods, makeme well.'

6. `Vepacitti, is it by the magic of Sambari?'

7. `Sir, wait till I ask the Titans.'

8. ßThen, bhikkhus, Vepacitti asked the Titans: `Sirs, Sakka the king of gods is to heal me with the magic of Sambari.'

9. `Sir, you should not say, Sakka the king of gods Sambari magic.'

10. ßThen, bhikkhus, Vepacitti the king of Titans said a stanza to sakka the king of gods:

`Maghava, Sakka, king of gods Sujampati by magic one is born in the lamenting hell.A hundred times more, it will be than what happened to Sambara'.û



11. 3. 4.

(24) Accaya-akodhano Ý Asking Pardon


2. At that time two bhikkhus associated. One of them knew his fault. Then that bhikkhu asked pardon from the other inhis presence, but he would not pardon.

3. Then many bhikkhus approached the Blessed One, worshipped, sat on a side and said:

4. ßVenerable sir, two bhikkhus associated. One of them knew his fault, then that bhikkhu asked pardon from the otherin his presence, but the other would not pardon.û

5. ßBhikkhus, there are two foolish men. One man does not see the fault and the other does not pardon, when pardon isasked according to the Teaching.

6. ßBhikkhus, there are two wise men. One man sees his fault and the other pardons, when pardon is asked accordingto the Teaching.

7. ßBhikkhus, in the past Sakka the king of gods advising the gods of the thirty-three in a friendly manner said thisstanza:

`Become angry do not spoil your friendship.Do not blame those who should not be blamedDo not slander, know this, anger that arouses evilCrushes you like a moving mountain'.û

3. 5. 5.

(25) Akodho-Avihimsa Ý Not Hurting


2. From there the Blessed One addressed the bhikkhus. Those bhikkhus replied: ßYes, venerable sir.û


3. ßBhikkhus, in the past Sakka the king of gods advising the gods of the thirty-three in a friendly manner said thisstanza:

`Do not increase your anger, nor increase the anger of the angry.Noble ones always lived without anger and without hurting,Anger that arouses evil thoughts crushes you like a moving mountain'.û

1:1 nalavaggo - english

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