Homage to the Blessed One, the Worthy One, the Perfectly Enlightened One

The Collection of the Connected Discourses

The Book with Verses

1. Connected Discourses with Deities

1. The Chapter on a Reed

1. Crossing the Flood

1. Thus have I heard - On one occasion the Blessed One was dwelling at Sāvatthī in Jeta's Grove, Anāthapiṇḍika's Park. Then a certain deity, when the night was far advanced, illuminating the whole of Jeta's Grove with her surpassing beauty, approached the Blessed One; having approached, she paid homage to the Blessed One and stood to one side. Standing to one side, that deity said this to the Blessed One - "How did you, sir, cross the flood?" "Without support, friend, and without striving I crossed the flood." "But how is it, sir, that without support and without striving you crossed the flood?" "When I stood still, friend, then I sank; when I struggled, friend, then I got swept away. It was in this way, friend, that without support and without striving I crossed the flood."

"Indeed, after a long time I see a brahmin who has attained nibbāna;

Without support, without striving, crossed over the world's attachments." -

This is what that deity said. The Teacher approved. Then that deity - "The Teacher approves of me," and having paid homage to the Blessed One, having circumambulated him, disappeared right there.

2. The Discourse on Release

2. At Sāvatthī. Then a certain deity, when the night was far advanced, illuminating the whole of Jeta's Grove with her surpassing beauty, approached the Blessed One; having approached, she paid homage to the Blessed One and stood to one side. Standing to one side, that deity said this to the Blessed One -

"Do you know, friend, beings' release, freedom, and seclusion?"

"I know, friend, beings' release, freedom, and seclusion."

"But how do you know, sir, beings' release, freedom, and seclusion?"

"Through the utter destruction of delight and existence, through the extinction of perception and consciousness, through the cessation and peace of feelings - "It is in this way, friend, that I know beings' release, freedom, and seclusion."

3. The Discourse on Being Led On

3. At Sāvatthī. Standing to one side, that deity spoke this verse in the presence of the Blessed One -

"Life is brought to a close, the life span is brief,

For one overcome by aging, there are no protectors;

Seeing this peril in death,

One should perform meritorious deeds that bring happiness.

"Life is brought to a close, the life span is brief,

For one overcome by aging, there are no protectors;

Seeing this peril in death,

One seeking peace should abandon worldly things."

4. The Discourse on They Pass By

4. At Sāvatthī. Standing to one side, that deity spoke this verse in the presence of the Blessed One -

"Times pass by and nights sweep past,

The cords of life progressively fade away;

Seeing this peril in death,

One should perform meritorious deeds that bring happiness.

"Times pass by and nights sweep past,

The cords of life progressively fade away;

Seeing this peril in death,

One seeking peace should abandon worldly things."

5. The Discourse on How Many to Cut Off

5. At Sāvatthī. Standing to one side, that deity spoke this verse in the presence of the Blessed One -

"How many should one cut off, how many abandon, and how many further should one develop;

"How many ties must a monk transcend to be called one who has crossed the flood?"

"Five one should cut off, five one should abandon, five more one should develop;

A monk who has transcended five ties is called one who has crossed the flood."

6. The Discourse on Wakefulness

6. At Sāvatthī. Standing to one side, that deity spoke this verse in the presence of the Blessed One -

"How many are asleep while awake, how many are awake while sleeping;

"By how many does one become defiled, by how many is one purified?"

"Five are asleep in the wakeful, five are awake in the sleeping;

By five one becomes defiled, by five one is purified."

7. The Discourse on the Not Fully Understood

7. At Sāvatthī. Standing to one side, that deity spoke this verse in the presence of the Blessed One -

"Those who have not fully understood the teachings, are led astray by other doctrines;

They are asleep and do not awaken, it is time for them to awaken.

Those who have well understood the teachings are not led astray by other doctrines;

Those fully enlightened ones with perfect final knowledge move evenly through the uneven.

8. The Discourse on the Completely Forgotten

8. At Sāvatthī. Standing to one side, that deity spoke this verse in the presence of the Blessed One -

"Those who have completely forgotten the teachings, are led astray by other doctrines;

They are asleep and do not awaken, it is time for them to awaken.

Those who have not forgotten the teachings are not led astray by other doctrines;

Those fully enlightened ones with perfect final knowledge move evenly through the uneven.

9. The Discourse on Desire for Conceit

9. At Sāvatthī. Standing to one side, that deity spoke this verse in the presence of the Blessed One -

"There is no self-control here for one who desires conceit,

There is no higher wisdom for one who is not concentrated;

One dwelling alone in the forest, but heedless,

Would not cross beyond the realm of Death.

Having abandoned conceit, with mind well concentrated,

With pure mind, completely liberated;

One dwelling alone in the forest, diligent,

Would cross beyond the realm of Death.

10. The Discourse on the Forest

10. At Sāvatthī. Standing to one side, that deity addressed the Blessed One in verse -

"Of those dwelling in the forest, peaceful ones living the holy life;

"For those who eat one meal a day, how does their beauty become serene?"

"They do not sorrow over the past, nor yearn for the future;

They sustain themselves with what is present, thus their beauty becomes serene."

"Through yearning for the future, and sorrowing over the past;

Fools wither away, like a green reed that has been cut."

The First Chapter, the Chapter on a Reed.

Here is its summary -

The flood, release, leading to, they go beyond, how many and cut off;

Wakeful, not fully understood, completely forgotten, with one who desires conceit;

In the forest is said to be the tenth, thus is the chapter declared.

2. The Chapter on the Garden of Delight

1. The Discourse on Delight

11. Thus have I heard - On one occasion the Blessed One was dwelling at Sāvatthī in Jeta's Grove, Anāthapiṇḍika's Park. There the Blessed One addressed the monks: "Monks." "Venerable Sir," those monks replied to the Blessed One. The Blessed One said this -

"Once upon a time, monks, a certain deity of the Tāvatiṃsa realm, surrounded by groups of celestial nymphs in the Nandana Grove, living endowed and furnished with the five divine cords of sensual pleasure, on that occasion spoke this verse:

"They do not understand happiness, those who do not see Nandana;

The abode of gods and humans, the glorious Thirty-Three."

When this was said, monks, another deity replied to that deity in verse -

"You do not understand, fool, how the speech of the worthy ones is;

All formations are impermanent, subject to arising and passing away;

"Having arisen they cease, their subsiding is happiness."

2. The Discourse on Delight

12. At Sāvatthī. Standing to one side, that deity spoke this verse in the presence of the Blessed One -

"One with children delights in children,

Gomā delights with cows just so;

Through acquisitions comes a person's delight,

Indeed, one without acquisitions does not delight."

"One with children sorrows over children,

Gomā sorrows with cows just so;

Through acquisitions come a person's sorrows,

Indeed, one without acquisitions does not sorrow."

3. The Discourse on Nothing Equal to a Son

13. At Sāvatthī. Standing to one side, that deity spoke this verse in the presence of the Blessed One -

"There is no affection equal to that for a son, there is no wealth equal to cattle;

There is no light equal to the sun, waters have the ocean as their supreme.

"There is no affection equal to self, there is no wealth equal to grain;

There is no light equal to wisdom, indeed rain is the supreme of waters."

4. The Discourse on Warriors

14. "The warrior is best among two-legged beings, the ox among four-legged ones,

A maiden is best among wives, and the firstborn among children."

"The Enlightened One is best among two-legged beings, a thoroughbred among four-legged ones;

An obedient one is best among wives, and one who is attentive among children."

5. The Discourse on Moving About

15. "When the midday sun stands still, when birds have settled down,

The mighty forest makes a sound, that strikes me as fearful."

"When the midday sun stands still, when birds have settled down;

The mighty forest makes a sound, that strikes me as delightful."

6. Discourse on Drowsiness and Lethargy

16. "Drowsiness, lethargy and yawning, discontent and drowsiness after meals;

Due to these, the noble path does not shine forth for living beings here."

"Sleepiness, laziness, yawning, discontent, drowsiness after meals;

Having dispelled them with energy, the noble path becomes pure."

7. The Discourse on What is Difficult

17. "The life of an ascetic is difficult and hard to endure, and for the incompetent,

There are many confinements there, where the fool sinks down."

"How long could one live the life of an ascetic, if one does not restrain the mind;

"At every step one would sink, following the power of intentions."

"Like a turtle its limbs in its shell,

The monk gathering in thoughts of mind;

Independent, not harming another,

"One who has attained final Nibbāna would not disparage anyone."

8. The Discourse on Moral Shame

18. "Is there anyone in this world, a person restrained by moral shame,

Who awakens from blame, like a fine horse from the whip?"

"Few are those restrained by moral shame, who always live mindfully;

Having reached the end of suffering, they move evenly through the uneven.

9. The Discourse on the Hut

19.

"Have you no hut, have you no nest;

Have you no continuity, are you free from bondage?"

"Indeed I have no hut, indeed I have no nest;

"Indeed I have no offspring, indeed I am freed from bondage."

"What do I call your hut, what do I call your nest;

What do I call your offspring, what do I call your bond?"

"You call mother the hut, you call wife the nest;

You call children the offspring, you call craving my bond."

"It is good that you have no hut, it is good that you have no nest;

"It is good that you have no continuity, it is good that you are free from bondage."

10. Samiddhi Sutta

20. Thus have I heard - On one occasion the Blessed One was dwelling at Rājagaha in the Tapoda Park. Then the Venerable Samiddhi, when the night was almost at an end, having risen, approached the Hot Springs to bathe his limbs. Having bathed his limbs at the Hot Springs and having come out, he stood in one robe drying his limbs. Then a certain deity, when the night was far advanced, illuminating the whole Hot Springs with her surpassing beauty, approached the Venerable Samiddhi; having approached and standing in the air, she addressed the Venerable Samiddhi in verse:

"You beg without having eaten, monk, you do not beg after having eaten;

"Having eaten, monk, seek alms, do not let the time pass you by."

"I do not know the time, the time is concealed and cannot be seen;

Therefore I seek alms without having eaten, lest time pass me by."

Then that deity, having stood on the earth, said this to the Venerable Samiddhi - "You are young, monk, a black-haired youth, endowed with the blessing of youth, in the prime of life, and have not yet played with sensual pleasures. Enjoy human sensual pleasures, monk; do not abandon what is directly visible to pursue what takes time."

"Friend, I am not abandoning what is directly visible to pursue what takes time. Friend, having abandoned what takes time, I pursue what is directly visible. For sensual pleasures, friend, have been declared by the Blessed One to take time, with much suffering and much despair; the danger in them is greater. This Teaching is directly visible, immediately effective, inviting one to come and see, leading onwards, to be personally experienced by the wise."

"And how, monk, have sensual pleasures been declared by the Blessed One to take time, with much suffering and much despair, with greater danger in them? "How is this Teaching directly visible, immediately effective, inviting one to come and see, leading onwards, to be personally experienced by the wise?"

"Friend, I am new, recently gone forth, newly come to this Teaching and Discipline. I am not able to explain in detail. This Blessed One, who is an Arahant, perfectly enlightened, is dwelling at Rājagaha in the Tapoda Park. Approach that Blessed One and ask him about this matter. As the Blessed One explains it to you, so you should remember it."

"Monk, it is not easy for us to approach that Blessed One, as he is surrounded by other influential deities. "If you, monk, were to approach that Blessed One and ask him about this matter, we too would come to hear the Teaching." "Yes, friend," the Venerable Samiddhi replied to that deity and approached the Blessed One; having approached, he paid homage to the Blessed One and sat down to one side. Seated to one side, the Venerable Samiddhi said this to the Blessed One -

"Here, Venerable Sir, when the night was almost at an end, having risen, I approached the Hot Springs to bathe my limbs. Having bathed my limbs at the Hot Springs and having come out, I stood in one robe drying my limbs. Then, Venerable Sir, a certain deity, when the night was far advanced, illuminating the whole Hot Springs with her surpassing beauty, approached me; having approached and standing in the air, she addressed me in this verse:

"You beg without having eaten, monk, you do not beg after having eaten;

"Having eaten, monk, seek alms, do not let the time pass you by."

When this was said, Venerable Sir, I replied to that deity in verse -

"I do not know the time, the time is concealed and cannot be seen;

Therefore I seek alms without having eaten, lest time pass me by."

"Then, Venerable Sir, that deity, having stood on the earth, said this to me - "You are young, monk, a black-haired youth, endowed with the blessing of youth, in the prime of life, and have not yet played with sensual pleasures. Enjoy human sensual pleasures, monk; do not abandon what is directly visible to pursue what takes time."

When this was said, Venerable Sir, I said this to that deity - "Friend, I am not abandoning what is directly visible to pursue what takes time; Friend, having abandoned what takes time, I pursue what is directly visible. For sensual pleasures, friend, have been declared by the Blessed One to take time, with much suffering and much despair; the danger in them is greater. This Teaching is directly visible, immediately effective, inviting one to come and see, leading onwards, to be personally experienced by the wise."

"When this was said, Venerable Sir, that deity said this to me - "And how, monk, have sensual pleasures been declared by the Blessed One to take time, with much suffering and much despair; the danger in them is greater? How is this Teaching directly visible, immediately effective, inviting one to come and see, leading onwards, to be personally experienced by the wise?" When this was said, Venerable Sir, I said this to that deity - 'Friend, I am new, recently gone forth, newly come to this Teaching and Discipline. I am not able to explain in detail. This Blessed One, who is an Arahant, perfectly enlightened, is dwelling at Rājagaha in the Tapoda Park. Approach that Blessed One and ask him about this matter. As the Blessed One explains it to you, so you should remember it.'"

"When this was said, Venerable Sir, that deity said this to me - "Monk, it is not easy for us to approach that Blessed One, as he is surrounded by other influential deities. If you, monk, were to approach that Blessed One and ask him about this matter, we too would come to hear the Teaching." "Venerable Sir, if what that deity says is true, that deity is right here, not far away."

When this was said, that deity said this to the Venerable Samiddhi - "Ask, monk, ask, monk, for I have arrived."

Then the Blessed One addressed that deity in verse -

"Beings who perceive what can be expressed, are established in what can be expressed;

Not fully understanding the describable, beings come under Death's bondage.

Having fully understood the describable, one does not conceive of a describer;

For that by which one might speak of him does not exist for him, that he does not have;

If you understand, speak, O spirit."

"Venerable Sir, I do not understand in detail the meaning of what the Blessed One has stated in brief. "Venerable Sir, it would be good if the Blessed One would speak in such a way that I could understand in detail the meaning of what the Blessed One has stated in brief."

"Equal, superior, or inferior,

One who conceives would dispute thereby;

Unshaken regarding the three discriminations,

'Equal' and 'superior' do not occur to him;

If you understand, speak, O spirit."

"He abandoned reckoning, did not attain to conceit, cut off craving here for name-and-form;

Searching, they did not find him who has cut off the knots, is trouble-free and desireless;

Neither deities nor human beings, here or beyond, in the heavens or in any abode;

If you understand, speak, O spirit."

"Venerable Sir, I understand in detail the meaning of what the Blessed One has stated in brief thus -

"One should not do evil by speech or mind,

Or by body in any way in all the world;

Having abandoned sensual pleasures, mindful and clearly comprehending,

One should not pursue suffering, which is unbeneficial."

The Second Chapter, the Chapter on the Garden of Delight.

Here is its summary -

Delight and delighting, and nothing equal to a son;

Noble, bowing, drowsiness and torpor, and difficult;

Shame, hut is the ninth, and success is said to be the tenth.

3. The Chapter about the Spear

1. The Discourse about the Spear

21. At Sāvatthī. Standing to one side, that deity spoke this verse in the presence of the Blessed One -

"As if struck by a spear, as if burning on the head;

"For abandoning sensual lust, a mindful monk should wander forth."

"As if struck by a spear, as if burning on the head;

For abandoning identity view, a mindful monk should wander forth."

2. The Discourse on Contact

22.

"It touches one who does not touch, and then touches one who touches;

Therefore it touches one who touches, harming one who has done no harm."

"One who wrongs a person who has done no wrong,

A pure being without blemish;

That evil rebounds on the fool himself,

Like fine dust thrown against the wind."

3. The Discourse on the Tangle

23.

"Tangled within, tangled without, these generations are entangled in a tangle;

I ask you this, Gotama, who can disentangle this tangle?"

"A person established in virtue, wise, developing mind and wisdom;

An ardent and alert monk - he can disentangle this tangle.

"Those in whom lust and hatred and ignorance have faded away;

The arahants with taints destroyed, for them the tangles are untangled.

"Where name and form cease without remainder;

Sensory impingement and perception of form - here this tangle is cut."

4. Discourse on Restraining the Mind

24. "From whatever the mind is restrained,

From that, suffering does not come to one;

One should restrain the mind from all,

One is freed from all suffering."

"One should not restrain the mind from all,

The mind has not come under restraint;

But from whatever is evil,

From that the mind should be restrained."

5. The Discourse on the Arahant

25.

When a monk is an Arahant who has done what had to be done,

One whose taints are destroyed, bearing his final body;

He might say "I speak",

He might say "They speak to me".

When a monk is an Arahant who has done what had to be done,

One whose taints are destroyed, bearing his final body;

He might say "I speak",

He might say "They speak to me";

Having understood the common usage in the world,

He would speak merely using conventional expressions.

When a monk is an Arahant who has done what had to be done,

One whose taints are destroyed, bearing his final body;

Would that monk, having approached conceit,

He might say "I speak";

He might say "They speak to me".

"For one who has abandoned conceit there are no knots,

All the knots of conceit have been destroyed;

The wise one has transcended conceiving,

He might say "I speak".

He might say "They speak to me";

Having understood the common usage in the world;

He would speak merely using conventional expressions.

6. The Discourse on Lights

26.

"How many lights are there in the world, by which the world is illuminated;

Having come to question the Blessed One, how should we know you?"

"Four lights there are in the world, a fifth is not found here;

The sun blazes during the day, the moon shines at night.

"Then fire shines both day and night, here and there;

The Enlightened One is the best of those practicing austerities, this light is unsurpassed.

7. The Discourse on Streams

27.

"Where do streams turn back, where does the round not roll on;

Where do name and form cease without remainder?"

"Where water and earth, fire and air find no footing;

From here streams turn back, here the round does not roll on;

Here name and form cease without remainder."

8. The Discourse on Great Wealth

28.

"Great wealth, great property, and even nobles with kingdoms;

They are greedy for one another, not satisfied with sensual pleasures.

"Among those who are zealously born, flowing along in the stream of existence;

"Who has abandoned craving, who in the world is unattached?"

"Having left home and gone forth, having left behind children and livestock;

Having abandoned lust and hatred, and dispelled ignorance;

The arahants with taints destroyed, they are unattached in the world."

9. The Discourse on the Four Wheels

29.

"Four-wheeled, with nine doors, filled and bound with greed;

Born of mud, O great hero, how will there be a crossing?"

"Having cut the strap and the reins, desire and evil greed;

"Having pulled out craving with its root, thus there will be a crossing."

10. The Discourse on the Gazelle-Shanked One

30.

"The hero with shanks like a gazelle, lean, of little food, not greedy;

The lion, wandering alone, the dragon, indifferent to sensual pleasures;

Having approached, we ask: how is one freed from suffering?"

"The five cords of sensual pleasure in the world, with mind as sixth, are declared;

Having removed desire for these, thus one is freed from suffering."

The Chapter about the Spear, the third.

Here is its summary -

Spear and contact, and tangled mass, mind and hindrances;

By the Arahant, the light, and by one of great wealth with arrows;

With four wheels the ninth, with deer-shanks these are the ten.

4. The Chapter on the Satullapa Group

1. Discourse on the Good

31. Thus have I heard - On one occasion the Blessed One was dwelling at Sāvatthī in Jeta's Grove, Anāthapiṇḍika's Park. Then several deities of the Satullapa host, when the night was far advanced, illuminating the whole of Jeta's Grove with their surpassing beauty, approached the Blessed One; having approached, they paid homage to the Blessed One and stood to one side. Standing to one side, one deity spoke this verse in the presence of the Blessed One -

"Associate only with the good, make friendship with the good;

"Having understood the true Teaching of the good, one becomes better, not worse."

Then another deity spoke this verse in the presence of the Blessed One -

"Associate only with the good, make friendship with the good;

Having understood the true Teaching of the good, wisdom is gained, not from elsewhere."

Then another deity spoke this verse in the presence of the Blessed One -

"Associate only with the good, make friendship with the good;

Having understood the true Teaching of the good, one does not sorrow in the midst of sorrow."

Then another deity spoke this verse in the presence of the Blessed One -

"Associate only with the good, make friendship with the good;

Having understood the true Teaching of the good, one shines in the midst of relatives."

Then another deity spoke this verse in the presence of the Blessed One -

"Associate only with the good, make friendship with the good;

Having understood the true Teaching of the good, beings go to a good destination."

Then another deity spoke this verse in the presence of the Blessed One -

"Associate only with the good, make friendship with the good;

Having understood the true Teaching of the good, beings remain steadfast."

Then another deity said this to the Blessed One - "Who, Blessed One, has spoken well?" All of you have spoken well in your own way, but listen to me as well -

"Associate only with the good, make friendship with the good;

Having understood the true Teaching of the good, one is freed from all suffering."

This is what the Blessed One said. Those deities, delighted, paid homage to the Blessed One, circumambulated him, and vanished right there.

2. The Discourse on Stinginess

32. On one occasion the Blessed One was dwelling at Sāvatthī in Jeta's Grove, Anāthapiṇḍika's Park. Then several deities of the Satullapa host, when the night was far advanced, illuminating the whole of Jeta's Grove with their surpassing beauty, approached the Blessed One; having approached, they paid homage to the Blessed One and stood to one side. Standing to one side, one deity spoke this verse in the presence of the Blessed One -

"Through selfishness and negligence, thus giving is not given;

"For one desiring merit, gifts should be given by one who understands."

Then another deity spoke these verses in the presence of the Blessed One -

"That very thing which the miserly one fears when not giving, that fear comes to the one who does not give;

Hunger and thirst, which the miserly one fears;

That very foolishness touches one, in this world and the next.

'Therefore, removing selfishness, one who overcomes stains should give gifts;

Merits in the next world become the support for living beings.'

Then another deity spoke these verses in the presence of the Blessed One -

"They do not die among the dead, like companions on a journey;

Those who give even from little - this is an ancient principle.

"Some give from little, many do not give from much;

A gift given from little is measured equal to a thousand."

Then another deity spoke these verses in the presence of the Blessed One -

"When giving what is hard to give, doing deeds that are hard to do;

The bad do not follow suit - the good people's way is hard to emulate.

"Therefore the destinations of the good and bad differ from here:

The bad go to hell, while the good are destined for heaven."

Then another deity said this in the presence of the Blessed One - "Who, Blessed One, has spoken well?"

"All of you have spoken well in your own way; but listen to me as well -

"One should practise righteousness even while gathering grass,

Supporting one's wife and giving even when there is little;

A hundred thousand sacrificers,

Are not worth a sixteenth part of one such as he.

Then another deity addressed the Blessed One in verse -

"How is this sacrifice extensive and exalted,

Not worth that given by the righteous;

How is it that a hundred thousand sacrificers,

Are not worth a sixteenth part of one such as he.

"Some give while established in unrighteousness,

Having cut, killed and caused grief;

That offering given with tears and punishment,

Is not worth that given by the righteous.

"Thus, of a hundred thousand sacrificers;

Are not worth a sixteenth part of one such as he.

3. Good Discourse

33. At Sāvatthī. Then several deities of the Satullapa host, when the night was far advanced, illuminating the whole of Jeta's Grove with their surpassing beauty, approached the Blessed One; having approached, they paid homage to the Blessed One and stood to one side. Standing to one side, one deity uttered this inspired utterance in the presence of the Blessed One -

"Indeed, venerable sir, giving is good;

Through selfishness and negligence, thus giving is not given;

"For one desiring merit, gifts should be given by one who understands."

Then another deity uttered this inspired utterance in the presence of the Blessed One -

"Indeed, venerable sir, giving is good;

Moreover, giving is good even from little."

"Some give from little, many do not give from much;

A gift given from little is measured equal to a thousand."

Then another deity uttered this inspired utterance in the presence of the Blessed One -

"Indeed, venerable sir, giving is good; giving is good even from little;

Moreover, giving out of faith is also good".

"They say that giving and fighting are alike,

Even a few, being peaceful, conquer many;

If one with little faith gives even a little,

By that very means he becomes happy in the next world."

Then another deity uttered this inspired utterance in the presence of the Blessed One -

"Indeed, venerable sir, giving is good; giving is good even from little;

giving out of faith is also good; however, giving to one who has gained it righteously is good".

"One who gives a gift to one who has gained it righteously,

To a being who has achieved it through energy and effort;

Having crossed over Yama's Vetaraṇī,

That mortal reaches divine states."

Then another deity uttered this inspired utterance in the presence of the Blessed One -

"Indeed, venerable sir, giving is good; giving is good even from little;

giving out of faith is also good; giving to one who has gained it righteously is also good;

moreover, discriminate giving is also good".

"Having carefully chosen a gift praised by the Fortunate One,

Those worthy of offerings here in the living world;

Gifts given to them are of great fruit,

"Like seeds sown in good soil."

Then another deity uttered this inspired utterance in the presence of the Blessed One -

"Indeed, venerable sir, giving is good; giving is good even from little;

giving out of faith is also good; giving to one who has gained it righteously is also good;

discriminate giving is also good; Rather, self-control towards living beings is righteous."

"One who lives without harming living beings,

Evil is not done by others' assertions;

They praise the timid, not the brave in that,

The peaceful do not do evil out of fear.

Then another deity said this to the Blessed One - "Who, Blessed One, has spoken well?"

"All of you have spoken well in your own way, but listen to me as well -

"Faith indeed is giving, praised in many ways,

But better than giving is the path of Teaching;

For in the past and in the more distant past, the peaceful ones,

"The wise attained Nibbāna."

4. The Discourse on Not at Peace

34. On one occasion the Blessed One was dwelling at Sāvatthī in Jeta's Grove, Anāthapiṇḍika's Park. Then several deities of the Satullapa host, when the night was far advanced, illuminating the whole of Jeta's Grove with their surpassing beauty, approached the Blessed One; having approached, they paid homage to the Blessed One and stood to one side. Standing to one side, one deity spoke this verse in the presence of the Blessed One -

"There are no permanent sensual pleasures among humans,

Here there are delightful sensual pleasures in which one is imprisoned;

In which being negligent, there is no return,

A person does not return from the realm of death."

"Suffering born of desire, pain born of desire;

From the removal of desire comes the removal of misery;

From the removal of misery comes the removal of suffering."

"Those beautiful things in the world are not sensual pleasures,

A person's sensual pleasure is lustful intention;

The beautiful things remain just as they are in the world,

But here the wise remove desire.

"One should abandon anger and completely give up conceit,

One should transcend all fetters;

Sufferings do not befall one who is unattached

To name-and-form, who owns nothing.

"He abandoned reckoning, did not attain to conceit,

Cut off craving here for name-and-form;

Him who has cut off the knots, is trouble-free and desireless,

Searching, they did not find;

Neither deities nor human beings, here or beyond,

In the heavens or in any abode."

"If they did not see that one thus liberated,

Neither deities nor human beings, here or beyond;

The supreme person working for the good of humans,

Those who revere him are praiseworthy."

"Those monks too are praiseworthy,

Who revere him who is thus liberated;

Having known the Teaching and abandoned doubt,

Those monks too have transcended all bonds."

5. Discourse on the Perception of Fault-Finding

35. On one occasion the Blessed One was dwelling at Sāvatthī in Jeta's Grove, Anāthapiṇḍika's Park. Then several deities named 'Fault-finding', when the night was far advanced, illuminating the whole of Jeta's Grove with their surpassing beauty, approached the Blessed One; having approached, they stood in the air. Standing in the air, one deity spoke this verse in the presence of the Blessed One -

"One who presents oneself differently from what one truly is;

That food of his was eaten by theft, like a cheat who has deceived.

"One should say what one would do, one should not say what one would not do;

The wise understand those who speak without doing."

"Not by mere speaking, nor by just listening;

It is possible to follow this firm way of practice;

By which the wise meditators are released from Māra's bondage.

The wise ones indeed do not create, having understood the world's way;

Having attained final knowledge, the wise ones are quenched, crossed over the world's attachments.

Then those deities, having alighted on the earth and prostrated themselves with their heads at the Blessed One's feet, said this to the Blessed One - "A transgression overcame us, Venerable Sir, as ones who were foolish, confused, and unwholesome, in that we thought we should offend the Blessed One. May the Blessed One accept our acknowledgement of this transgression as a transgression for the sake of future restraint." Then the Blessed One displayed a smile. Then those deities, complaining even more, rose up into the air. One deity spoke this verse in the presence of the Blessed One -

"When they confess their transgression, if one does not accept it;

"One who harbours anger and is given to hatred, such a one binds oneself to enmity."

"If there were no transgression, and nothing had gone astray here;

And if animosities did not cease, how could one be wholesome here?"

"Who has no transgressions, who has nothing gone astray;

Who has not fallen into delusion, and who is the wise one ever mindful?"

"Of the Truth Finder, the Enlightened One, who has compassion for all beings;

In him there are no transgressions, in him there is nothing gone wrong;

He has not fallen into delusion, he indeed is the wise one ever mindful."

"When they confess their transgression, if one does not accept it;

One who harbours anger and is given to hatred, such a one binds oneself to enmity;

I do not delight in such enmity, I accept your confession."

6. The Discourse on Faith

36. On one occasion the Blessed One was dwelling at Sāvatthī in Jeta's Grove, Anāthapiṇḍika's Park. Then several deities of the Satullapa host, when the night was far advanced, illuminating the whole of Jeta's Grove with their surpassing beauty, approached the Blessed One; having approached, they paid homage to the Blessed One and stood to one side. Standing to one side, one deity spoke this verse in the presence of the Blessed One -

"Faith is a person's companion,

If faithlessness does not persist;

Fame and renown will be his,

And when he leaves the body, he goes to heaven."

Then another deity spoke these verses in the presence of the Blessed One -

"One should abandon anger and completely give up conceit,

One should transcend all fetters;

Sufferings do not befall one who is unattached

"Attachments do not pursue one who owns nothing."

"Foolish people of poor wisdom indulge in negligence;

The wise one guards diligence like the finest wealth.

"Do not pursue negligence, nor intimacy with sensual delights;

For the diligent one, meditating, attains the highest happiness."

7. The Discourse on the Occasion

37. Thus have I heard - On one occasion the Blessed One was dwelling among the Sakyans at Kapilavatthu in the Great Wood together with a large Community of monks, about five hundred monks, all of whom were Arahants; and deities from ten world systems had for the most part gathered to see the Blessed One and the Community of monks. Then this occurred to four deities from the Pure Abodes - "The Blessed One is dwelling among the Sakyans at Kapilavatthu in the Great Wood together with a large Community of monks, about five hundred monks, all of whom are Arahants; and deities from ten world systems had for the most part gathered to see the Blessed One and the Community of monks. Let us also approach the Blessed One; having approached, let us each speak a verse in the presence of the Blessed One."

Then those deities - just as a strong person might extend their bent arm or bend their extended arm. even so - disappeared from among the devas of the Pure Abodes and appeared before the Blessed One. Then those deities, having paid homage to the Blessed One, stood to one side. Standing to one side, one deity spoke this verse in the presence of the Blessed One -

"A great gathering in the wilds, assemblies of deities have come together;

"We have come to this righteous gathering to see the undefeated Community."

Then another deity spoke this verse in the presence of the Blessed One -

"There, monks, they concentrated and straightened their minds;

Like charioteers taking hold of the reins, the wise guard their faculties."

Then another deity spoke this verse in the presence of the Blessed One -

"Having cut the stake, having cut the bar, having uprooted the threshold post, they are unstirred;

They wander pure and stainless, well-tamed noble ones with vision."

Then another deity spoke this verse in the presence of the Blessed One -

"Those who have gone for refuge to the Buddha will not go to the plane of misery;

Having abandoned the human body, they will fulfil rebirth in the company of deities."

8. The Discourse on the Stone Splinter

38. Thus have I heard - On one occasion the Blessed One was dwelling at Rājagaha in the Deer Park at Maddakucchi. Now on that occasion the Blessed One's foot had been cut by a stone splinter. Severe bodily feelings arose in the Blessed One - painful, sharp, severe, acute, disagreeable, unpleasant; The Blessed One endured them mindfully and with clear comprehension, without becoming distressed. Then the Blessed One, having folded his outer robe in four, lay down on his right side in the lion's posture, placing foot on foot, mindful and clearly comprehending.

Then seven hundred deities of the Satullapa host, when the night was far advanced, illuminating the whole of Maddakucchi with their surpassing beauty, approached the Blessed One; having approached, they paid homage to the Blessed One and stood to one side. Standing to one side, one deity uttered this inspired utterance in the presence of the Blessed One - "The ascetic Gotama is truly an arahant; and when bodily feelings have arisen that are painful, sharp, severe, acute, disagreeable, unpleasant, he endures them mindfully and with clear comprehension, without becoming distressed."

Then another deity uttered this inspired utterance in the presence of the Blessed One - "The ascetic Gotama is truly a lion; and when bodily feelings have arisen that are painful, sharp, severe, acute, disagreeable, unpleasant, he endures them mindfully and with clear comprehension, without becoming distressed."

Then another deity uttered this inspired utterance in the presence of the Blessed One - "The ascetic Gotama is truly a thoroughbred; and when bodily feelings have arisen that are painful, sharp, severe, acute, disagreeable, unpleasant, he endures them mindfully and with clear comprehension, without becoming distressed."

Then another deity uttered this inspired utterance in the presence of the Blessed One - "The ascetic Gotama is truly a bull; and when bodily feelings have arisen that are painful, sharp, severe, acute, disagreeable, unpleasant, he endures them mindfully and with clear comprehension, without becoming distressed."

Then another deity uttered this inspired utterance in the presence of the Blessed One - "The ascetic Gotama is truly a beast of burden; and when bodily feelings have arisen that are painful, sharp, severe, acute, disagreeable, unpleasant, he endures them mindfully and with clear comprehension, without becoming distressed."

Then another deity uttered this inspired utterance in the presence of the Blessed One - "The ascetic Gotama is truly tamed; and when bodily feelings have arisen that are painful, sharp, severe, acute, disagreeable, unpleasant, he endures them mindfully and with clear comprehension, without becoming distressed."

Then another deity uttered this inspired utterance in the presence of the Blessed One - "See the well-developed concentration and the well-liberated mind, neither bent forward nor bent back, nor restrained and checked by forceful formation. "Whoever would think to surpass such a person-dragon, person-lion, person-thoroughbred, person-bull, person-beast of burden, tamed person - what else could it be but from not seeing?"

"For a hundred years the brahmins practising the five Vedas and austerity;

Their minds are not rightly liberated, being of low purpose and form, they do not reach the far shore.

"Overcome by craving, imprisoned by vows and rules, practising harsh austerities for a hundred years;

Their minds are not rightly liberated, being of low purpose and form, they do not reach the far shore.

"There is no self-control here for one who desires conceit, there is no higher wisdom for one who is not concentrated;

One dwelling alone in the forest, but heedless, would not cross beyond the realm of Death.

Having abandoned conceit, with mind well concentrated, with pure mind, completely liberated;

One dwelling alone in the forest, diligent, would cross beyond the realm of Death.

9. First Discourse on Pajjunna's Daughter

39. Thus have I heard - On one occasion the Blessed One was dwelling at Vesālī in the Great Wood in the Hall with the Peaked Roof. Then Kokanadā, daughter of Pajjunna, when the night was far advanced, illuminating the whole of the Great Wood with her surpassing beauty, approached the Blessed One; having approached, she paid homage to the Blessed One and stood to one side. Standing to one side, that deity Kokanadā, daughter of Pajjunna, spoke these verses in the presence of the Blessed One -

"In the wood at Vesālī dwelling, the supreme enlightened one among beings;

I am Kokanadā, I pay homage, Kokanadā daughter of Pajjunna.

"Previously it was only heard, the teaching discovered by the One with Vision;

Now I know it as a witness, as the sage, the Fortunate One, teaches.

"Whatever foolish ones go about disparaging the noble Teaching;

They go to terrible Roruva hell, experiencing suffering for a long time.

"But those who approach the noble Teaching with patience and peace;

Having abandoned the human body, they will fulfil rebirth in the company of devas."

10. Second Discourse on Pajjunna's Daughter

40. Thus have I heard - On one occasion the Blessed One was dwelling at Vesālī in the Great Wood in the Hall with the Peaked Roof. Then Cūḷakokanadā, daughter of Pajjunna, when the night was far advanced, illuminating the whole of the Great Wood with her surpassing beauty, approached the Blessed One; having approached, she paid homage to the Blessed One and stood to one side. Standing to one side, that deity Cūḷakokanadā, daughter of Pajjunna, spoke these verses in the presence of the Blessed One -

"Here has come Kokanadā, daughter of Pajjunna, with beauty like lightning's radiance;

Paying homage to the Buddha and the Teaching, she spoke these meaningful verses.

"Indeed, I could analyse that in many ways, such is this Teaching through various methods;

I shall speak briefly of the meaning, as far as I have comprehended it in my mind.

"One should not do evil by speech or mind,

Or by body in any way in all the world;

Having abandoned sensual pleasures, mindful and clearly comprehending,

One should not pursue suffering, which is unbeneficial."

The Fourth Chapter, the Chapter on the Satullapa Group.

Here is its summary -

Good are the righteous who are not miserly, who do not perceive through meditative absorption;

Faith is timely and complete, both are daughters of rain.

5. The Chapter on Being Ablaze

1. The Discourse on Burning

41. Thus have I heard - On one occasion the Blessed One was dwelling at Sāvatthī in Jeta's Grove, Anāthapiṇḍika's Park. Then a certain deity, when the night was far advanced, illuminating the whole of Jeta's Grove with her surpassing beauty, approached the Blessed One; having approached, she paid homage to the Blessed One and stood to one side. Standing to one side, that deity spoke these verses in the presence of the Blessed One -

"From a house that is burning, whatever vessel one rescues;

That is for his benefit, but not what burns there.

"Thus the world is ablaze with aging and death;

One should save through giving, what is given is well saved.

"What is given brings pleasant fruit, what is not given is not so;

Thieves take them, kings take them, fire burns and destroys them.

Then in the end one leaves behind the body with its possessions;

Understanding this, the wise one should both enjoy and give;

Having given and enjoyed according to one's means;

Blameless, one reaches the heavenly state."

2. The Discourse on "What Gift?"

42.

"What gift gives strength, what gift gives beauty;

What gift gives happiness, what gift gives vision;

And who is the giver of all? Being asked, tell me this."

"The gift of food gives strength, the gift of clothing gives beauty;

The giver of vehicles brings happiness, the giver of light brings vision.

And one who gives shelter is the giver of all;

And one who teaches the Teaching is the giver of the Deathless.

3. The Discourse on Food

43.

Both deities and humans delight in food;

"Then what is the name of that spirit, who does not delight in food?"

"Those who give with faith, with a clear mind;

That very food follows one, in this world and the next.

'Therefore, removing selfishness, one who overcomes stains should give gifts;

Merits in the next world become the support for living beings.'

4. The Discourse on One Root

44.

'One root, two whirls, three stains, five spreads;

The sage crossed over the ocean of twelve whirls, the abyss.'

5. The Discourse on the Not Inferior

45.

'One of no inferior name, who sees subtle meanings, giver of wisdom, unattached to the realm of sensual pleasures;

"Behold him, the all-knowing wise one, the great sage walking on the noble path."

6. The Discourse on Celestial Nymphs

46.

"The forest's edge called 'delusion', resounding with groups of celestial nymphs, frequented by groups of demons;

how will there be a crossing?"

"That path is called the straight one, that direction is called the fearless;

The chariot is called the noiseless one, equipped with wheels of Teaching.

"Moral shame is its railing, mindfulness is its covering;

The Teaching I call the charioteer, with right view running ahead.

"Whoever has such a vehicle, whether woman or man;

They indeed by this vehicle, come close to Nibbāna."

7. The Discourse on Tree Planting

47.

"For whom does merit increase both day and night, always;

Who are established in the Teaching, endowed with virtue, which people are heaven-bound?"

"Those who plant pleasure gardens and forests, those people who build bridges;

Those who give rest houses and wells.

"For them both day and night, merit always increases;

Those established in the Teaching, endowed with virtue, these people are heaven-bound."

8. The Discourse on Jeta's Grove

48.

"This indeed is that Jeta's Grove, frequented by the community of seers;

Spoken by the king of Teaching, generating rapture in me.

"Action, true knowledge and the Teaching, virtue and the highest life;

By these are mortals purified, not by clan or wealth.

"Therefore a wise person, seeing what is good for oneself;

Carefully investigates the Teaching, thus in this way becomes purified.

"Like Sāriputta in wisdom, virtue and peace;

"Even a monk who has gone to the far shore could be thus supreme."

9. The Discourse on Stinginess

49.

"Those in this world who are stingy, miserly, and abusive;

People who create obstacles for others who are giving.

"What sort of result do they get, and what sort of future destiny?

Having come to question the Blessed One, how should we know you?"

"Those in this world who are stingy, miserly, and abusive;

People who create obstacles for others who are giving.

"They are reborn in hell, the animal realm, and the realm of Yama;

If they come to the human state, they are born in a poor family.

Where clothing, almsfood, delight, and amusement are obtained with difficulty;

Fools place their hopes in others, but even that they do not obtain;

In this very life there is the result, and in the life to come a bad destination."

"Thus we understand this, but we ask Gotama another question;

Those who have attained human birth here, are generous in speech, free from stinginess.

Having confidence in the Buddha and the Teaching, and deep reverence for the Community;

What sort of result do they get, and what sort of future destiny;

Having come to question the Blessed One, how should we know you?"

"Those who have attained human birth here, are generous in speech, free from stinginess;

Having confidence in the Buddha and the Teaching, and deep reverence for the Community;

These heavens shine forth, where they are reborn.

"If they come to the human state, they are born in a wealthy family;

Where clothing, almsfood, delight, and amusement are obtained without difficulty.

Over wealth gathered by others, they rejoice as if having mastery;

In this very life there is the result, and in the life to come a good destination."

10. The Discourse on Ghaṭīkāra

50.

"Seven monks who were reborn in Aviha, liberated;

With lust and hatred destroyed, crossed over the world's attachments."

"And who are those who crossed the mire, the realm of death so hard to cross;

Who, having left the human body, have gone beyond divine bondage?"

"Upaka and Palagaṇḍa, and Pukkusāti - those three;

Bhaddiya and Khaṇḍadeva, and Bāhuraggi and Siṅgiya;

Having left the human body, they have gone beyond divine bondage."

"You speak well of those who have abandoned Māra's snare;

By understanding whose Teaching did they cut off the bonds of existence?"

"From none other than the Blessed One, from none other than your Dispensation;

Having understood your Teaching, they cut off the bonds of existence.

"Where name and form cease without remainder;

Having understood that Teaching here, they cut off the bonds of existence."

"You speak profound speech, difficult to know, very hard to understand;

Having understood whose Teaching do you speak such speech?"

"Formerly I was a potter named Ghaṭīkara in Vekaḷiṅga;

I supported my parents, and was a male lay follower of Kassapa.

"Abstaining from sexual intercourse, living the holy life, free from worldliness;

He was your fellow villager, he was your friend before.

"I understand these seven monks who are liberated;

With lust and hatred destroyed, crossed over the world's attachments."

"So it was then, just as you say, Bhāggava;

There was formerly a potter named Ghaṭīkara in Vekaḷiṅga;

He was a male lay follower of Kassapa, supporting his mother and father.

"Abstaining from sexual intercourse, living the holy life, free from worldliness;

He was my fellow villager, he was my friend in the past."

"So it was the meeting of old friends;

Both with developed selves, bearing their final body."

The Chapter on Being Ablaze is concluded as the fifth.

Here is its summary -

Burning, what gift, food, one root, incomparable;

One plants a grove of celestial trees, and binds them with stinginess.

6. The Chapter on Old Age

1. Discourse on Old Age

51.

"What is good until old age, what is well established;

What is the jewel of humans, what is hard for thieves to steal?"

"Virtue is good until old age, faith is well established;

Wisdom is the jewel of humans, merit is hard for thieves to steal."

2. Discourse on the Ageless

52.

"What is good being ageless, what is well maintained;

What is the jewel of humans, what cannot be stolen by thieves?"

"Virtue is good as it does not age, faith is good when firmly established;

Wisdom is the jewel of humans, merit cannot be stolen by thieves."

3. The Discourse on Friends

53.

"What is a friend when one is abroad, what is a friend in one's own home;

What is a friend when need arises, what is a friend pertaining to the future life?"

"A caravan is a friend when one is abroad, a mother is a friend in one's own home;

A companion in time of need becomes a friend again and again;

The merits one has made oneself, that is a friend pertaining to the future life."

4. The Discourse on the Ground

54.

"What is the foundation of human beings, who is the highest friend here?

What do beings live on, those living beings who depend on earth?"

"Children are the foundation of human beings, and wife is the highest friend;

"Beings live on rain, those living beings who depend on earth."

5. First Person Discourse

55.

"What generates a person, what runs after him;

What brings about his round of births, what is his great fear?"

"Craving generates a person, his mind runs after it;

A being enters the round of rebirths, suffering is his great peril."

6. Second Discourse on Generation

56.

"What generates a person, what runs after him;

"What brings about the round of rebirths, from what is one not freed?"

"Craving generates a person, his mind runs after it;

A being enters the round of rebirths, he is not freed from suffering."

7. The Third Person Discourse

57.

"What generates a person, what runs after him;

"What brings about his round of births, what is his destination?"

"Craving generates a person, his mind runs after it;

A being enters the round of births, action is his destination."

8. The Discourse on the Wrong Path

58.

"What is declared as the wrong path, what is the destruction of night and day;

What is the stain of the holy life, what is bathing without water?"

"Lust is declared as the wrong path, air is the destruction of night and day;

Woman is the stain of the holy life, here the generation is attached;

"Austerity and the holy life - that is bathing without water."

9. Second Discourse

59.

"What is a person's companion, and what instructs them;

Delighting in what is a mortal freed from all suffering?"

"Faith is a person's companion, and wisdom instructs them;

Delighting in Nibbāna, a mortal is freed from all suffering."

10. Discourse on the Poet

60.

"What is the source of verses, what is their expression;

Upon what are verses based, what is their foundation?"

"Desire is the source of verses, syllables are their expression;

Verses are based upon names, the poet is their foundation."

The Chapter on Old Age, the sixth.

Here is its summary -

Aging, the unaging, friend, three grounds, and people;

Wrong path and the second, the chapter is completed by the poet.

7. The Chapter on Surpassing

1. Discourse on Name

61.

"What has become the path to all, than what is nothing found greater;

Under the sway of what single thing, have all come to be?"

"Name has become the path to all, than name is nothing found greater;

Under the sway of name as the single thing, have all come to be."

2. Discourse on Mind

62.

"By what is the world led, by what is it dragged around;

Under the sway of what single thing, have all come to be?"

"By mind the world is led, by mind is drawn along;

Under the sway of mind as the single thing, have all come to be."

3. The Discourse on Craving

63.

"By what is the world led, by what is it dragged around;

Under the sway of what single thing, have all come to be?"

"By craving is the world led, by craving is it dragged around;

Under the sway of craving as the single thing, have all come to be."

4. The Discourse on the Fetter

64.

"By what is the world fettered, what is its means of examination;

By the abandoning of what, is it called Nibbāna?"

"The world is fettered by delight, thought is its means of examination;

By the abandoning of craving, it is called Nibbāna."

5. The Discourse on Bondage

65.

"By what is the world bound, what is its means of examination;

"By abandoning what does one cut off all bonds?"

"The world is bound by delight, thought is its means of examination;

By abandoning craving, one cuts off all bonds."

6. The Discourse on Being Struck Down

66.

"By what is the world struck down, by what is it surrounded?

By what arrow is it pierced, by what is it always smoked?"

"The world is struck down by death, surrounded by aging;

"Pierced by the arrow of craving, always smoked by desire."

7. The Discourse on What is Caught Up

67.

"By what is the world caught up, by what is it surrounded?

By what is the world enclosed, on what is the world established?"

"The world is caught up by craving, surrounded by aging;

The world is enclosed by death, established in suffering."

8. The Enclosed Sutta

68.

"By what is the world enclosed, on what is the world established;

By what is the world caught up, by what is it surrounded?"

"The world is enclosed by death, established in suffering;

The world is caught up by craving, surrounded by aging."

9. The Desire Sutta

69.

"By what is the world bound, by removing what is it freed;

"By abandoning what does one cut off all bonds?"

"The world is bound by desire, it is freed by the removal of desire;

By abandoning desire, one cuts off all bonds."

10. Discourse on the World

70.

"In what has the world arisen, in what does it make intimacy;

By clinging to what, in what is the world afflicted?"

"The world has arisen in six, in six it makes intimacy;

By clinging to just these six, in six the world is afflicted."

The Chapter on Surpassing, the seventh.

Here is its summary -

Name, mind and craving, fetter and bonds;

Struck down, struck up, closed, desire, and the world - these are the ten.

8. The Chapter on Slaying

1. The Discourse on Cutting Off

71. At Sāvatthī. Standing to one side, that deity addressed the Blessed One in verse -

"Having cut off what does one sleep happily, having cut off what does one not sorrow;

"Of what single thing, Gotama, do you approve the destruction?"

"Having cut off anger one sleeps happily, having cut off anger one does not sorrow;

O deity, of anger with its poisonous root and honey-sweet tip;

The noble ones praise its destruction, for having cut that off one does not sorrow."

2. The Chariot Discourse

72.

"What is the mark of a chariot, what is the mark of fire;

What is the mark of a kingdom, what is the mark of a woman?"

"A banner is the mark of a chariot, smoke is the mark of fire;

A king is the mark of a kingdom, a husband is the mark of a woman."

3. The Wealth Discourse

73.

"What is the best wealth for a person here, what well-practised brings happiness;

What indeed is the sweetest of tastes, living how is life called best?"

"Faith is the best wealth for a person here, the teaching well-practised brings happiness;

Truth indeed is the sweetest of tastes, living with wisdom is life called best."

4. The Discourse on Rain

74.

"What is best of things that rise up, what is finest of things that fall down;

What is best of things that move forward, what is finest of things that speak?"

"Of flying things, the seed is best; of falling things, the rain is supreme;

Of those going forth, cattle are best; of those speaking, a son is supreme."

"Of flying things, true knowledge is best; of falling things, ignorance is supreme;

Of those going forth, the Community is best; of those speaking, the Buddha is supreme."

5. The Discourse on Being Frightened

75.

"Why here are many people frightened,

When the path has been declared with its many bases?

I ask you, Gotama of vast wisdom,

Standing in what does one not fear the next world?"

"Having rightly directed speech and mind,

Not doing evil with the body;

Dwelling in a house with abundant food and drink,

Faithful, gentle, sharing and generous in speech;

Standing firm in these four qualities,

Established in the Teaching, one does not fear the next world."

6. The Discourse on What Ages

76.

"What ages and what does not age, what is called going astray;

What is the hindrance of teachings, what wastes away day and night;

What is the stain of the holy life, what is bathing without water?

"How many holes are there in the world, where wealth does not remain;

Having come to question the Blessed One, how should we know you?"

"The form of mortals decays, but name and clan do not decay;

Lust is called a wrong path.

"Greed is the obstacle of teachings, age is the destruction of day and night;

Woman is the stain of the holy life, here the generation is attached;

Austerity and the holy life - that is bathing without water.

"Six holes there are in the world, where wealth does not remain;

Laziness and negligence, non-exertion and lack of self-control;

Sleep and sloth are those holes, one should avoid them completely."

7. Discourse on Sovereignty

77.

"What is sovereignty in the world, what is the highest of treasures;

What is the stain of weapons in the world, what is the disaster in the world.

"What do they prevent from being taken, and who taking is dear;

What is it that the wise delight in when it comes again and again?"

"Power is authority in the world, woman is the highest treasure;

Anger is a stain of weapons in the world, thieves are a calamity in the world.

"They prevent a thief from taking, but an ascetic taking is dear;

The wise delight in an ascetic coming again and again."

8. Discourse on Sensual Pleasure

78.

"For what purpose would one not give, what would a mortal not give up;

What good should one release, and what evil should one not release?"

"One should not give oneself away, one should not abandon oneself;

One should utter good speech, and should not let loose evil speech."

9. The Discourse on Provisions for a Journey

79.

"What serves as provisions for a journey, what is the repository of wealth?

"What drags a person along, what is hard to give up in the world;

To what are the many beings bound, like birds in a snare?"

"Faith binds provisions for the journey, fortune is the repository of wealth;

Desire drags a person along, desire is hard to give up in the world;

To desire are the many beings bound, like birds in a snare."

10. The Discourse on Lights

80.

"What is the light in the world, what is the wakeful one in the world;

What is the livelihood of living beings, what is their posture.

What nurtures both the lazy and the diligent, like a mother her child;

What do beings live on, those living beings who depend on earth?"

"Wisdom is the light in the world, mindfulness is the watchful one in the world;

Cattle are the livelihood of those who live together, posture is for comfort.

"Rain nurtures both the lazy and the diligent, like a mother her child;

"Beings live on rain, those living beings who depend on earth."

11. The Discourse on Non-Conflict

81.

"Who in this world is without conflict, whose spiritual life does not perish;

Who here fully understands desire, whose livelihood is always pure?

Whom do mother, father, and brother venerate when established;

Whom do nobles, though low by birth, welcome here?"

"Ascetics in this world are without conflict, the spiritual life of ascetics does not perish;

Ascetics fully understand desire, ascetics will always have sustenance.

Mother, father, and brother venerate the ascetic when established;

Here nobles welcome ascetics, though low by birth."

The Eighth Chapter, the Chapter on Slaying.

Here is its summary -

Cutting off, chariot and mind, rain, frightened, does not decay;

Ruler, sensual pleasure, provisions, lamp, and with non-conflict.

The Connected Discourses with Deities is completed.

2. Connected Discourses with Young deities

1. The First Chapter

1. First Discourse to Kassapa

82. Thus have I heard - On one occasion the Blessed One was dwelling at Sāvatthī in Jeta's Grove, Anāthapiṇḍika's Park. Then the young deity Kassapa, when the night was far advanced, illuminating the whole of Jeta's Grove with his surpassing beauty, approached the Blessed One; having approached, she paid homage to the Blessed One and stood to one side. Standing to one side, the young deity Kassapa said this to the Blessed One - "You speak of a monk, Blessed One, but do not give instruction to the monk." "Then, Kassapa, let it occur to you about this very matter."

"One should train in what is well spoken, and in attending upon ascetics;

Of sitting alone, and of the subsiding of mind."

This is what the young deity Kassapa said; The Teacher approved. Then the young deity Kassapa, "The Teacher approves of me," and having paid homage to the Blessed One, having circumambulated him, disappeared right there.

2. Second Discourse on Kassapa

83. At Sāvatthī. Standing to one side, the young deity Kassapa spoke this verse in the presence of the Blessed One -

"A monk could be a meditator with a liberated mind,

If one wishes for the heart's attainment;

Having known the rise and fall of the world,

Pure-minded and independent - this is its benefit.

3. Māgha Sutta

84. At Sāvatthī. Then the young deity Māgha, when the night was far advanced, illuminating the whole of Jeta's Grove with his surpassing beauty, approached the Blessed One; having approached, she paid homage to the Blessed One and stood to one side. Standing to one side, the young deity Māgha addressed the Blessed One in verse -

"Having cut off what does one sleep happily, having cut off what does one not sorrow;

"Of what single thing, Gotama, do you approve the destruction?"

"Having cut off anger one sleeps happily, having cut off anger one does not sorrow;

Of anger with its poisonous root and honey-sweet tip, O powerful one;

The noble ones praise its destruction, for having cut that off one does not sorrow."

4. The Discourse on Māgadha

85. At Sāvatthī. Standing to one side, the young deity Māgadha addressed the Blessed One in verse -

"How many lights are there in the world, by which the world is illuminated;

Having come to question you, how should we know you?"

"Four lights there are in the world, a fifth is not found here;

The sun blazes during the day, the moon shines at night.

"Then fire shines both day and night, here and there;

The Enlightened One is the best of those practicing austerities, this light is unsurpassed.

5. The Dāmali Discourse

86. At Sāvatthī. Then the young deity Dāmali, when the night was far advanced, illuminating the whole of Jeta's Grove with his surpassing beauty, approached the Blessed One; having approached, she paid homage to the Blessed One and stood to one side. Standing to one side, the young deity Dāmali spoke this verse in the presence of the Blessed One -

"This should be done by the brahmin, striving untiringly;

By abandoning sensual pleasures, one does not long for existence.

"There is no task for the brahmin,

For the brahmin has done what needed to be done.

"As long as one does not find a ford in the rivers,

A being strives with all limbs;

But one who has found a ford and stands on firm ground,

No longer strives, for he has gone to the far shore.

"This is a simile for the brahmin,

The alert meditator whose taints are destroyed;

Having reached the end of birth and death,

No longer strives, for he has gone to the far shore.

6. The Discourse on Kāmada

87. At Sāvatthī. Standing to one side, the young deity Kāmada said this to the Blessed One - "It is difficult, Blessed One, very difficult, Blessed One."

"Though it is difficult, they do it,

Trainees are virtuous and concentrated;

For one who has gone forth into homelessness with a stable self,

Contentment brings happiness."

"Contentment is rare, Blessed One, that is."

"They obtain what is rare to obtain,

Those who delight in the peace of mind;

For them both day and night,

"The mind delights in development."

"The mind, Blessed One, is difficult to concentrate."

Though difficult to concentrate, they concentrate it,

Delighting in the peace of the faculties;

Having cut through Death's net,

The noble ones go, O Giver of what is desired."

"The path is difficult to travel, Blessed One, an unrighteous path."

"Even on difficult and unrighteous paths, the noble ones go, O Giver of what is desired;

The ignoble ones on the unrighteous path fall headlong downwards;

The path of the noble ones is righteous, for the noble ones are righteous in the unrighteous.

7. The Discourse on Pañcālacaṇḍa

88. At Sāvatthī. Standing to one side, the young deity Pañcālacaṇḍa spoke this verse in the presence of the Blessed One -

"In confinement, the one of vast wisdom found an opening;

"One who understood meditation is enlightened, a sage, a withdrawn bull."

"Even in confinement they find

The Teaching for the attainment of Nibbāna;

Those who have regained mindfulness,

They are rightly and well concentrated."

8. The Discourse on Protection

89. At Sāvatthī. Then the young deity Tāyana, a former founder of a ford, when the night was far advanced, illuminating the whole of Jeta's Grove with his surpassing beauty, approached the Blessed One; having approached, she paid homage to the Blessed One and stood to one side. Standing to one side, the young deity Tāyana spoke these verses in the presence of the Blessed One -

"Cut off the stream with exertion, dispel sensual pleasures, brahmin;

Not abandoning sensual pleasures, the sage cannot arrive at unity.

If one would do what should be done, one should firmly exert oneself;

For a lax wandering forth scatters even more dust.

Better left undone is an evil deed, for an evil deed torments one afterwards;

Better done is a good deed, which having done, one does not regret.

Just as a wrongly grasped blade of kusa grass cuts the very hand;

The life of an ascetic wrongly undertaken drags one down to hell.

Any lax action and any corrupted observance;

"The dubious holy life is not of great fruit."

This is what the young deity Tāyana said; Having said this, having paid homage to the Blessed One, having circumambulated him, he disappeared right there.

Then the Blessed One, when that night had passed, addressed the monks - "Last night, monks, the young deity named Tāyana, a former founder of a ford, when the night was far advanced, illuminating the whole of Jeta's Grove with his surpassing beauty, approached me; having approached, he paid homage to me and stood to one side. Standing to one side, monks, the young deity Tāyana spoke these verses in my presence -

"Cut off the stream with exertion, dispel sensual pleasures, brahmin;

Not abandoning sensual pleasures, the sage cannot arrive at unity.

If one would do what should be done, one should firmly exert oneself;

For a lax wandering forth scatters even more dust.

Better left undone is an evil deed, for an evil deed torments one afterwards;

Better done is a good deed, which having done, one does not regret.

Just as a wrongly grasped blade of kusa grass cuts the very hand;

The life of an ascetic wrongly undertaken drags one down to hell.

Any lax action and any corrupted observance;

"The dubious holy life is not of great fruit."

"This is what the young deity Tāyana said, monks. Having said this, having paid homage to me, having circumambulated me, he disappeared right there. Learn, monks, the verses of protection; master, monks, the verses of protection; remember, monks, the verses of protection. The verses of protection, monks, are beneficial and fundamental to the holy life."

9. The Discourse on Candima

90. At Sāvatthī. Now on that occasion the young deity Candima had been seized by Rāhu, lord of asuras. Then the young deity Candima, recollecting the Blessed One, on that occasion spoke this verse:

"Homage to you, O Buddha, hero you are, you are fully freed in every way;

"I am practising in confinement, be a refuge for me."

Then the Blessed One addressed Rāhu, lord of asuras, regarding Candima, the young deity, in verse -

"Candima has gone for refuge to the Truth Finder, the Arahant;

"Rāhu, release the moon! The Buddhas have compassion for the world."

Then Rāhu, lord of asuras, released the young deity of the moon and hurriedly approached Vepacitti, lord of asuras; having approached, stirred and with hair standing on end, he stood to one side. To Rāhu, lord of asuras, who was standing to one side, Vepacitti, lord of asuras, addressed in verse -

"Why, Rāhu, did you hurriedly release the moon;

"Having come with an agitated appearance, why do you stand as if frightened?"

"My head would split into seven pieces, living I would not find happiness;

I am bound by the Buddha's verses, if the moon were not released."

10. The Discourse about Suriya

91. At Sāvatthī. Now on that occasion the young deity Suriya had been seized by Rāhu, lord of asuras. Then the young deity Suriya, recollecting the Blessed One, on that occasion spoke this verse:

"Homage to you, O Buddha, hero you are, you are fully freed in every way;

"I am practising in confinement, be a refuge for me."

Then the Blessed One addressed Rāhu, lord of asuras, regarding Sūriya, the young deity, in verses -

"The sun has gone for refuge to the Truth Finder, the Accomplished One;

Rāhu, release the sun! The Enlightened Ones have compassion for the world.

"Who is the light-maker in the dark gloom,

The radiant one, the orbed one with rising heat;

Do not, Rāhu, swallow him who moves in the sky,

Rāhu, release my offspring, the sun."

Then Rāhu, lord of asuras, released the young deity of the sun and hurriedly approached Vepacitti, lord of asuras; having approached, stirred and with hair standing on end, he stood to one side. To Rāhu, lord of asuras, who was standing to one side, Vepacitti, lord of asuras, addressed in verse -

"Why, Rāhu, did you hurriedly release the sun;

"Having come with an agitated appearance, why do you stand as if frightened?"

"My head would split into seven pieces, living I would not find happiness;

I am bound by the Buddha's verses, if the sun were not released."

The first chapter.

Here is its summary -

Two Kassapas and Māgha, Māgadha, Dāmali, Kāmada;

Pañcālacaṇḍa, Tāyana, with Candima and Sūriya - these are the ten.

2. The Chapter with Anāthapiṇḍika

1. The Discourse About Candimasa

92. At Sāvatthī. Then the young deity Candimasa, when the night was far advanced, illuminating the whole of Jeta's Grove with his surpassing beauty, approached the Blessed One; having approached, she paid homage to the Blessed One and stood to one side. Standing to one side, the young deity Candimasa spoke this verse in the presence of the Blessed One -

"They will reach safety, those creatures in the marsh and wilderness;

Having entered the meditative absorptions, one-pointed, alert and mindful.

They will go to the far shore, cutting through like a lotus through a net;

Having entered the meditative absorptions, diligent, abandoning conflict.

2. Veṇḍu Sutta

93. Standing to one side, the young deity Veṇḍu spoke this verse in the presence of the Blessed One -

"Happy indeed are those people who attend upon the Fortunate One;

"Training in Gotama's Dispensation, are they diligent in their training?"

"Those who, in the excellent terms taught by me,

Train themselves as meditators;

Being diligent at the right time,

Would not come under Death's control."

3. The Discourse to Dīghalaṭṭhi

94. Thus have I heard - On one occasion the Blessed One was dwelling at Rājagaha in the Bamboo Grove, at the Squirrels' Feeding Ground. Then the young deity Dīghalaṭṭhi, when the night was far advanced, illuminating the whole of the Bamboo Grove with his surpassing beauty, approached the Blessed One; having approached, she paid homage to the Blessed One and stood to one side. Standing to one side, the young deity Dīghalaṭṭhi spoke this verse in the presence of the Blessed One -

"A monk could be a meditator with a liberated mind,

If one wishes for the heart's attainment;

Having known the rise and fall of the world,

Pure-minded and independent - this is its benefit.

4. The Discourse on Delight

95. Standing to one side, the young deity Nandana addressed the Blessed One in verse -

"I ask you, Gotama of vast wisdom,

The knowledge and vision of the Blessed One are unobstructed;

How do they describe one who is virtuous,

How do they describe one who is wise;

How does one move about having transcended suffering,

"How do the deities honour one?"

"One who is virtuous and wise, with a developed self,

Concentrated, delighting in meditation, and mindful;

All sorrows have vanished and been abandoned,

One whose taints are destroyed, bearing his final body.

They declare such a one to be virtuous,

They declare such a one to be wise;

Such a one moves about having transcended suffering,

"How do the deities honour such a one?"

5. The Discourse on Candana

96. Standing to one side, the young deity Candana addressed the Blessed One in verse -

"How does one cross the flood, untiring night and day;

"In the unsupported, in the baseless, who sinks not in the deep?"

"One always endowed with virtue, wise, well concentrated;

Of aroused energy, resolute, crosses the flood that is hard to cross.

"One detached from perception of sensual pleasure, transcending the fetter of form;

With delight and lust completely destroyed, he sinks not in the deep."

6. The Discourse about Vāsudatta

97. Standing to one side, the young deity Vāsudatta spoke this verse in the presence of the Blessed One -

"As if struck by a spear, as if burning on the head;

"For abandoning sensual lust, a mindful monk should wander forth."

"As if struck by a spear, as if burning on the head;

For abandoning identity view, a mindful monk should wander forth."

7. The Discourse to Subrahmā

98. Standing to one side, the young deity Subrahmā addressed the Blessed One in verse -

"This mind is constantly trembling, this mind is constantly anxious;

In difficulties not yet arisen, and also in those that have arisen;

If there is freedom from terror, being asked, tell me this."

"Not apart from enlightenment and austerity, not apart from restraint of faculties;

Not apart from relinquishing all, do I see safety for living beings."

"This was said...etc... disappeared right there."

8. The Discourse on Kakudha

99. Thus have I heard - On one occasion the Blessed One was dwelling at Sāketa in the Deer Park at Añjana Grove. Then the young deity Kakudha, when the night was far advanced, illuminating the whole of Añjana Grove with his surpassing beauty, approached the Blessed One; having approached, she paid homage to the Blessed One and stood to one side. Standing to one side, the young deity Kakudha said this to the Blessed One - "Do you delight, ascetic?" "Having gained what, friend?" "Then, ascetic, do you sorrow?" "What has been lost, friend?" "Then, ascetic, do you neither delight nor sorrow?" "Yes, friend."

"Are you free from misery, monk, is there no delight to be found;

"As you sit alone, does discontent not overwhelm you?"

"Indeed I am free from misery, spirit, and no delight is found;

And as I sit alone, discontent does not overwhelm me."

"How are you free from misery, monk, how is no delight found;

"As you sit alone, how does discontent not overwhelm you?"

"For one born of misery there is delight, for one born of delight there is misery;

A monk without delight, without misery - know this, friend."

"Indeed, after a long time I see a brahmin who has attained nibbāna;

The monk without delight, without misery, crossed over the world's attachments."

9. The Discourse on Uttara

100. At Rājagaha. Standing to one side, the young deity Uttara spoke this verse in the presence of the Blessed One -

"Life is brought to a close, the life span is brief,

For one overcome by aging, there are no protectors;

Seeing this peril in death,

One should perform meritorious deeds that bring happiness.

"Life is brought to a close, the life span is brief,

For one overcome by aging, there are no protectors;

Seeing this peril in death,

One seeking peace should abandon worldly things."

10. The Discourse on Anāthapiṇḍika

101. Standing to one side, the young deity Anāthapiṇḍika spoke these verses in the presence of the Blessed One -

"This indeed is that Jeta's Grove, frequented by the community of seers;

Spoken by the king of Teaching, generating rapture in me.

"Action, true knowledge and the Teaching, virtue and the highest life;

By these are mortals purified, not by clan or wealth.

"Therefore a wise person, seeing what is good for oneself;

Carefully investigates the Teaching, thus in this way becomes purified.

"Like Sāriputta in wisdom, virtue and peace;

"Even a monk who has gone to the far shore could be thus supreme."

This is what the young deity Anāthapiṇḍika said. Having said this, having paid homage to the Blessed One, having circumambulated him, he disappeared right there.

Then the Blessed One, when that night had passed, addressed the monks - "Last night, monks, a certain young deity, when the night was far advanced, illuminating the whole of Jeta's Grove with his surpassing beauty, approached me; having approached, he paid homage to me and stood to one side. Standing to one side, monks, that young deity spoke these verses in my presence -

"This indeed is that Jeta's Grove, frequented by the community of seers;

Spoken by the king of Teaching, generating rapture in me.

"Action, true knowledge and the Teaching, virtue and the highest life;

By these are mortals purified, not by clan or wealth.

"Therefore a wise person, seeing what is good for oneself;

Carefully investigates the Teaching, thus in this way becomes purified.

"Like Sāriputta in wisdom, virtue and peace;

"Even a monk who has gone to the far shore could be thus supreme."

"This is what that young deity said, monks. Having said this, having paid homage to me, having circumambulated me, he disappeared right there."

When this was said, the Venerable Ānanda said this to the Blessed One - "But surely, Venerable Sir, that must be the young deity Anāthapiṇḍika. The householder Anāthapiṇḍika had deep confidence in the Venerable Sāriputta." "Good, good, Ānanda, you have reached through reasoning as far as can be reached through reasoning. That young deity, Ānanda, is indeed Anāthapiṇḍika."

The Second Chapter, the Chapter with Anāthapiṇḍika.

Here is its summary -

Candimasa and Vendu, and Dighilatthi and Nandana;

Candana and Vasudatta, and Subrahma with Kakudha;

Uttara is said to be the ninth, and Anathapindika the tenth.

3. The Chapter of Various Sectarians

1. Discourse on Siva

102. Thus have I heard - On one occasion the Blessed One was dwelling at Sāvatthī in Jeta's Grove, Anāthapiṇḍika's Park. Then the young deity Siva, when the night was far advanced, illuminating the whole of Jeta's Grove with his surpassing beauty, approached the Blessed One; having approached, she paid homage to the Blessed One and stood to one side. Standing to one side, the young deity Siva spoke these verses in the presence of the Blessed One -

"Associate only with the good, make friendship with the good;

Having understood the true Teaching of the good, one becomes better, not worse.

"Associate only with the good, make friendship with the good;

Having understood the true Teaching of the good, wisdom is gained, not from elsewhere.

"Associate only with the good, make friendship with the good;

Having understood the true Teaching of the good, one does not sorrow in the midst of sorrow.

"Associate only with the good, make friendship with the good;

Having understood the true Teaching of the good, one shines in the midst of relatives.

"Associate only with the good, make friendship with the good;

Having understood the true Teaching of the good, beings go to a good destination.

"Associate only with the good, make friendship with the good;

Having understood the true Teaching of the good, beings remain steadfast."

Then the Blessed One replied to Siva, the young deity, in verse -

"Associate only with the good, make friendship with the good;

Having understood the true Teaching of the good, one is freed from all suffering."

2. The Discourse on Security

103. Standing to one side, the young deity Khema spoke these verses in the presence of the Blessed One -

"Fools of little wisdom go about with themselves as their own enemy;

Doing an evil action, which has bitter fruit.

That action is not well done, which having done one regrets;

With tearful face and weeping, one experiences its result.

That action is well done, which having done one does not regret;

Whose result one experiences with joy and happiness.

"One should do beforehand what one knows is for one's own welfare;

The wise one should not exert oneself with a carter's reflection.

"Just as a carter, having left the smooth, level highway;

Taking an uneven path, broods like one with a broken axle.

"Thus having departed from the Teaching, following what is contrary to the Teaching;

The foolish one, having reached death's mouth, grieves like one who has lost at dice."

3. The Discourse on the Serī Tree

104. Standing to one side, the young deity Serī addressed the Blessed One in verse -

Both deities and humans delight in food;

"Then what is the name of that spirit, who does not delight in food?"

"Those who give with faith, with a clear mind;

That very food follows one, in this world and the next.

'Therefore, removing selfishness, one who overcomes stains should give gifts;

Merits in the next world become the support for living beings.'

"Wonderful, Venerable Sir, marvellous, Venerable Sir! How well-spoken this is, Venerable Sir, by the Blessed One -

"Those who give with faith, with a clear mind;

That very food follows one, in this world and the next.

'Therefore, removing selfishness, one who overcomes stains should give gifts;

Merits in the next world become the support for living beings.'

'Formerly, Venerable Sir, I was a king named Siri, a giver, a master of giving, one who spoke in praise of giving. Venerable Sir, at my four gates gifts were given to ascetics, brahmins, the poor, wayfarers, beggars and supplicants. Then, Venerable Sir, the women of the harem approached me and said this - 'Gifts are being given by your majesty; No gifts are given by us. It would be good if we too could give gifts and make merit depending on your majesty.' Then, Venerable Sir, I thought: 'I am a giver, a master of giving, one who speaks in praise of giving. When they say "We will give gifts," what should I say?' So, Venerable Sir, I gave the first gate to the women of the harem. There the women of the harem's gifts were given; My giving was set back.

"Then, Venerable Sir, the nobles in my retinue approached me and said this - 'Gifts are being given by your majesty; Gifts are being given by the women of the harem; No gifts are given by us. It would be good if we too could give gifts and make merit depending on your majesty.' Then, Venerable Sir, I thought: 'I am a giver, a master of giving, one who speaks in praise of giving. When they say "We will give gifts," what should I say?' So, Venerable Sir, I gave the second gate to the nobles in my retinue. There gifts were given by the nobles in my retinue, my giving was set back.

"Then, Venerable Sir, the army approached me and said this - 'Gifts are being given by your majesty; Gifts are being given by the women of the harem; Gifts are being given by the nobles in the retinue; No gifts are given by us. It would be good if we too could give gifts and make merit depending on your majesty.' Then, Venerable Sir, I thought: 'I am a giver, a master of giving, one who speaks in praise of giving. When they say "We will give gifts," what should I say?' So, Venerable Sir, I gave the third gate to the army. There gifts were given by the army, my giving was set back.

"Then, Venerable Sir, the brahmin householders approached me and said this - 'Gifts are being given by your majesty; Gifts are being given by the women of the harem; Gifts are being given by the nobles in the retinue; Gifts are being given by the army; No gifts are given by us. It would be good if we too could give gifts and make merit depending on your majesty.' Then, Venerable Sir, I thought: 'I am a giver, a master of giving, one who speaks in praise of giving. When they say "We will give gifts," what should I say?' So, Venerable Sir, I gave the fourth gate to the brahmin householders. There gifts were given by the brahmin householders, my giving was set back.

"Then, Venerable Sir, people approached me and said this - 'Now no one gives any gift to the deity.' When this was said, Venerable Sir, I said this to those men - 'Then, I say, whatever revenue arises in the outer provinces, bring half of it into the inner quarters, and there itself give half as gifts to ascetics, brahmins, the poor, wayfarers, beggars and supplicants.' Venerable Sir, I do not find a limit to the merits thus made for a long time, to the wholesome qualities thus cultivated for a long time - either how much merit, or how much is the result of merit, or how long one stays in heaven. Wonderful, Venerable Sir, marvellous, Venerable Sir! How well-spoken this is, Venerable Sir, by the Blessed One -

"Those who give with faith, with a clear mind;

That very food follows one, in this world and the next.

'Therefore, removing selfishness, one who overcomes stains should give gifts;

Merits in the next world become the support for living beings.'

4. The Discourse on Ghaṭīkāra

105. Standing to one side, the young deity Ghaṭīkāra spoke this verse in the presence of the Blessed One -

"Seven monks who were reborn in Aviha, liberated;

With lust and hatred destroyed, crossed over the world's attachments."

"And who are those who crossed the mire, the realm of death so hard to cross;

Who, having left the human body, have gone beyond divine bondage?"

"Upaka and Palagaṇḍa, and Pukkusāti - those three;

Bhaddiya and Khaṇḍadeity, and Bāhuraggi and Saṅgiya;

Having left the human body, they have gone beyond divine bondage."

"You speak well of those who have abandoned Māra's snare;

By understanding whose Teaching did they cut off the bonds of existence?"

"From none other than the Blessed One, from none other than your Dispensation;

Having understood your Teaching, they cut off the bonds of existence.

"Where name and form cease without remainder;

Having understood that Teaching here, they cut off the bonds of existence."

"You speak profound speech, difficult to know, very hard to understand;

Having understood whose Teaching do you speak such speech?"

"Formerly I was a potter named Ghaṭīkara in Vekaḷiṅga;

I supported my parents, and was a male lay follower of Kassapa.

"Abstaining from sexual intercourse, living the holy life, free from worldliness;

He was your fellow villager, he was your friend before.

"I understand these seven monks who are liberated;

With lust and hatred destroyed, crossed over the world's attachments."

"So it was then, just as you say, Bhāggava;

There was formerly a potter named Ghaṭīkara in Vekaḷiṅga.

He was a male lay follower of Kassapa, supporting his mother and father;

Abstaining from sexual intercourse, living the holy life, free from worldliness;

He was my fellow villager, he was my friend in the past."

"So it was the meeting of old friends;

Both with developed selves, bearing their final body."

5. The Discourse on a Being

106. Thus have I heard - On one occasion many monks were dwelling in Kosala on the slopes of the Himalayas in a forest hut, being haughty, empty, fickle, garrulous, of loose speech, unmindful, not clearly comprehending, unconcentrated, with wandering minds, with uncontrolled faculties.

Then, on that Uposatha day of the fifteenth, the young deity Jantu approached those monks; having approached, he addressed those monks with verses -

"Formerly the disciples of Gotama, the monks, lived happily;

Without desire they searched for alms, without desire for lodging;

Knowing the impermanence in the world, they made an end of suffering.

"Having made oneself difficult to support, like village headmen;

Having eaten again and again, they lie down infatuated in others' houses.

"Having made reverential salutation to the Community, I speak to some here;

Cast out and helpless are they, just like ghosts are they indeed.

"Those who dwell negligently, it is of them that I spoke;

Those who dwell diligently, to them I pay homage."

6. The Discourse to Rohitassa

107. At Sāvatthī. Standing to one side, the young deity Rohitassa said this to the Blessed One - "Venerable Sir, where one is not born, does not age, does not die, does not pass away, and is not reborn - is it possible, Venerable Sir, by travelling to know or to see or to reach the end of the world?" "Friend, where one is not born, does not age, does not die, does not pass away, and is not reborn - I say that end of the world cannot be known, seen, or reached by travelling."

"Wonderful, Venerable Sir, marvellous, Venerable Sir! How well-spoken this is, Venerable Sir, by the Blessed One - 'Friend, where one is not born, does not age, does not die, does not pass away, and is not reborn - I say that end of the world cannot be known, seen, or reached by travelling.'

"Formerly, Venerable Sir, I was a sage named Rohitassa, son of Bhoja, possessed of spiritual power, able to fly through the air. Venerable Sir, I had such speed; just as a skilled archer, well trained, experienced, practiced and accomplished, could easily shoot an arrow across the shadow of a palm tree with a light bow. Venerable Sir, I had such a stride; just as from the eastern ocean to the western ocean. Venerable Sir, such a wish arose in me - 'I will reach the end of the world by travelling.' Venerable Sir, endowed with such speed and such a stride, without eating, drinking, chewing, or tasting, without defecating or urinating, without removing sleepiness or fatigue, living for a hundred years, with a lifespan of a hundred years, having travelled for a hundred years, without reaching the end of the world, I died along the way.

"But friend, I do not say there is making an end of suffering without reaching the end of the world. But friend, I declare the world, the origin of the world, the cessation of the world, and the way leading to the cessation of the world within this very fathom-long body with its perception and mind.

The world's end can never be reached by travelling;

Yet without reaching the world's end there is no release from suffering.

"Therefore indeed the wise one who knows the world,

Gone to the world's end, lived the holy life;

Having known the world's end, being at peace,

Longs not for this world or another."

7. The Discourse on Delight

108. Standing to one side, the young deity Nanda spoke this verse in the presence of the Blessed One -

"Times pass by and nights sweep past,

The cords of life progressively fade away;

Seeing this peril in death,

One should perform meritorious deeds that bring happiness.

"Times pass by and nights sweep past,

The cords of life progressively fade away;

Seeing this peril in death,

One seeking peace should abandon worldly things."

8. The Discourse on Nandivisāla

109. Standing to one side, the young deity Nandivisāla addressed the Blessed One in verse -

"Four-wheeled, with nine doors, filled and bound with greed;

Born of mud, O great hero, how will there be a crossing?"

"Having cut the strap and the reins, desire and evil greed;

"Having pulled out craving with its root, thus there will be a crossing."

9. The Discourse to Susima

110. At Sāvatthī. Then the Venerable Ānanda approached the Blessed One; having approached, he paid homage to the Blessed One and sat down to one side. When the Venerable Ānanda was seated to one side, the Blessed One said this to him - "Do you also approve of Sāriputta, Ānanda?"

"Venerable Sir, who indeed that is not foolish, not corrupt, not deluded, not of distorted mind, would not approve of the Venerable Sāriputta? Venerable Sir, the Venerable Sāriputta is wise. Venerable Sir, the Venerable Sāriputta has great wisdom. Venerable Sir, the Venerable Sāriputta has wide wisdom. Venerable Sir, the Venerable Sāriputta has swift wisdom. Venerable Sir, the Venerable Sāriputta has quick wisdom. Venerable Sir, the Venerable Sāriputta has sharp wisdom. Venerable Sir, the Venerable Sāriputta has penetrative wisdom. Venerable Sir, the Venerable Sāriputta has few wishes. Venerable Sir, the Venerable Sāriputta is contented. Venerable Sir, the Venerable Sāriputta is secluded. Venerable Sir, the Venerable Sāriputta is unassociated. Venerable Sir, the Venerable Sāriputta is energetic. Venerable Sir, the Venerable Sāriputta is an instructor. Venerable Sir, the Venerable Sāriputta is patient with speech. Venerable Sir, the Venerable Sāriputta is one who admonishes. Venerable Sir, the Venerable Sāriputta is one who censures evil. "Venerable Sir, who indeed that is not foolish, not corrupt, not deluded, not of distorted mind, would not approve of the Venerable Sāriputta?"

"So it is, Ānanda, so it is, Ānanda! "Ānanda, who indeed that is not foolish, not corrupt, not deluded, not of distorted mind, would not approve of Sāriputta? Ānanda, Sāriputta is wise. Ānanda, Sāriputta has great wisdom. Ānanda, Sāriputta has wide wisdom. Ānanda, Sāriputta has swift wisdom. Ānanda, Sāriputta has quick wisdom. Ānanda, Sāriputta has sharp wisdom. Ānanda, Sāriputta has penetrative wisdom. Ānanda, Sāriputta has few wishes. Ānanda, Sāriputta is contented. Ānanda, Sāriputta is secluded. Ānanda, Sāriputta is unsociable. Ānanda, Sāriputta is energetic. Ānanda, Sāriputta is an adviser. Ānanda, Sāriputta is patient with speech. Ānanda, Sāriputta is one who admonishes. Ānanda, Sāriputta is one who censures evil. Ānanda, who indeed that is not foolish, not corrupt, not deluded, not of distorted mind, would not approve of Sāriputta?"

Then the young deity Susima, surrounded by a great assembly of young deities, approached the Blessed One while praise was being spoken of the Venerable Sāriputta; having approached, she paid homage to the Blessed One and stood to one side. Standing to one side, the young deity Susima said this to the Blessed One -

"So it is, Blessed One, so it is, Fortunate One. "Venerable Sir, who indeed that is not foolish, not corrupt, not deluded, not of distorted mind, would not approve of the Venerable Sāriputta? Venerable Sir, the Venerable Sāriputta is wise. Venerable Sir, the Venerable Sāriputta has great wisdom, Venerable Sir, has wide wisdom, Venerable Sir, has swift wisdom, Venerable Sir, has quick wisdom, Venerable Sir, has sharp wisdom, Venerable Sir, has penetrative wisdom, Venerable Sir, has few wishes, Venerable Sir, is contented, Venerable Sir, is secluded, Venerable Sir, is unassociated, Venerable Sir, is energetic, Venerable Sir, is an instructor, Venerable Sir, is patient with speech, Venerable Sir, is one who admonishes, Venerable Sir, is one who censures evil. "Venerable Sir, who indeed that is not foolish, not corrupt, not deluded, not of distorted mind, would not approve of the Venerable Sāriputta?

"Indeed, Venerable Sir, whatever assembly of young deities I approached, this is the sound I frequently heard: 'The Venerable Sāriputta is wise; The Venerable One has great wisdom, the Venerable One has broad wisdom, the Venerable One has joyous wisdom, the Venerable One has swift wisdom, the Venerable One has sharp wisdom, the Venerable One has penetrative wisdom, the Venerable One has few wishes, the Venerable One is contented, the Venerable One is secluded, the Venerable One is unattached, the Venerable One is energetic, the Venerable One is an instructor, the Venerable One is patient in speech, the Venerable One is an admonisher, the Venerable Sāriputta is one who censures evil.' "Venerable Sir, who indeed that is not foolish, not corrupt, not deluded, not of distorted mind, would not approve of the Venerable Sāriputta?"

Then the assembly of young deities, while praise was being spoken of the Venerable Sāriputta, being pleased, gladdened, filled with rapture and joy, displayed various beautiful hues.

"Just as a beautiful beryl gem of purest water, eight-faceted, well cut, when placed on an orange cloth, shines and glows and radiates; Just so, the assembly of young deities, while praise was being spoken of the Venerable Sāriputta, being pleased, gladdened, filled with rapture and joy, displayed various beautiful hues.

"Just as a refined gold nugget, well-hammered by a skilled goldsmith's apprentice in the mouth of a furnace, when placed on an orange cloth, shines and glows and radiates; Just so, the assembly of young deities, while praise was being spoken of the Venerable Sāriputta, being pleased, gladdened, filled with rapture and joy, displayed various beautiful hues.

"Just as in autumn, when the sky is clear and free of clouds, at dawn the morning star shines and glows and radiates; Just so, the assembly of young deities, while praise was being spoken of the Venerable Sāriputta, being pleased, gladdened, filled with rapture and joy, displayed various beautiful hues.

Just as in autumn, when the sky is clear and free of clouds, the sun climbing through the sky, dispelling all darkness in space, shines and burns and gleams; Just so, the assembly of young deities, while praise was being spoken of the Venerable Sāriputta, being pleased, gladdened, filled with rapture and joy, displayed various beautiful hues.

Then the young deity Susima spoke this verse about the Venerable Sāriputta in the presence of the Blessed One -

"Known as a wise person, Sāriputta is free from anger;

Of few wishes, peaceful, restrained, the sage who bears the Teacher's praise."

Then the Blessed One replied to the young deity Susima regarding the Venerable Sāriputta in verse -

"Known as a wise person, Sāriputta is free from anger;

Of few wishes, peaceful, restrained, well-tamed, he awaits his time."

10. Discourse on Disciples of Various Sectarian Teachers

111. Thus have I heard - On one occasion the Blessed One was dwelling at Rājagaha in the Bamboo Grove, at the Squirrels' Feeding Ground. Then several young deities who were disciples of various sectarian teachers - Asama, Sahali, Nīka, Ākoṭaka, Vegabbhari, and Māṇavagāmiya - when the night was far advanced, illuminating the whole of the Bamboo Grove with their surpassing beauty, approached the Blessed One; having approached, they paid homage to the Blessed One and stood to one side. Standing to one side, the young deity Asama spoke this verse about Pūraṇa Kassapa in the presence of the Blessed One -

"Here regarding those killed and slaughtered, regarding those who suffered loss, Kassapa;

Does not see the evil, or even the merit, of oneself;

He indeed has declared confidence, the teacher deserves respect."

Then the young deity Sahali spoke this verse about Makkhali Gosāla in the presence of the Blessed One -

"Well restrained in self through austerity,

Having abandoned quarrelsome speech with people;

Abstaining from wrong, speaking truth,

Such a one surely does not do evil."

Then the young deity Nīka spoke this verse about Nigaṇṭha Nāṭaputta in the presence of the Blessed One -

"A scrupulous and alert monk, restrained in the four restraints;

Declaring what is seen and heard, surely would not be a wrongdoer."

Then the young deity Ākoṭaka spoke this verse about various sectarians in the presence of the Blessed One -

"Pakudhaka Kātiyāna and the Jain,

And these Makkhali and Pūraṇa too;

Teachers of groups who have attained recluseship,

They surely cannot be far from superior persons."

Then the young deity Vegabbhari replied to the young deity Ākoṭaka in verse -

"A wretched jackal with its companions,

A jackal is never equal to a lion;

A naked false speaker, teacher of a group,

One of dubious conduct is not equal to the good."

Then Māra the Evil One, having possessed the young deity Begabbhari, spoke this verse in the presence of the Blessed One -

"Devoted to austerity and disgust, maintaining solitude;

And those who are settled in forms, delighting in the deity world;

They indeed give right instruction, for the sake of the next world."

Then the Blessed One, having known "This is Māra the Evil One," replied to Māra the Evil One in verse -

"Whatever forms here or beyond,

And whatever beautiful lights in the sky;

All these are praised by Māra,

Like bait thrown to catch fish."

Then the young deity Māṇavagāmiya spoke these verses about the Blessed One in the presence of the Blessed One -

"Vipula is declared the best of mountains at Rājagaha;

Himavā, the white one, is best of snowy peaks, the sun is best among dispellers of misery.

"The ocean is best of waters, the moon is best of stars;

For the world with its deities, the Buddha is declared supreme."

The Chapter of Various Sectarians, the third.

Here is its summary -

Siva, Khema and Serī, Ghaṭī, Jantu and Rohita;

Nanda and Nandivisāla, and Susima with Different Sectarians makes ten.

The Connected Discourses with Young deities is finished.

3. Connected Discourses with the King of Kosala

1. The First Chapter

1. Discourse on Youth

112. Thus have I heard - On one occasion the Blessed One was dwelling at Sāvatthī in Jeta's Grove, Anāthapiṇḍika's Park. Then King Pasenadi of Kosala approached the Blessed One; having approached, he exchanged greetings with the Blessed One. After exchanging courteous and cordial greetings, he sat down to one side. Seated to one side, King Pasenadi of Kosala said this to the Blessed One - "Does Master Gotama also claim to have awakened to unsurpassed perfect enlightenment?" "Indeed, great king, speaking rightly one would say of me: 'He has awakened to unsurpassed perfect enlightenment.' For I, great king, have awakened to unsurpassed perfect enlightenment."

"Master Gotama, these ascetics and brahmins who have orders and followings, who are teachers of orders, who are well-known and famous religious founders, regarded as holy by many people, that is - Pūraṇa Kassapa, Makkhali Gosāla, Nigaṇṭha Nāṭaputta, Sañcaya Belaṭṭhaputta, Pakudha Kaccāyana, Ajita Kesakambala; When I asked them too: 'Do you claim to have awakened to unsurpassed perfect enlightenment?' they did not claim to have awakened to unsurpassed perfect enlightenment. "But how is it that Master Gotama is both young in years and new to the going forth?"

"Great king, there are these four who are young but should not be looked down upon, who are young but should not be despised. Which four? Great king, a noble who is young should not be looked down upon, who is young should not be despised. Great king, a snake who is young should not be looked down upon, who is young should not be despised. Great king, a fire which is young should not be looked down upon, which is young should not be despised. Great king, a monk who is young should not be looked down upon, who is young should not be despised. These four, great king, are young but should not be looked down upon, are young but should not be despised."

This is what the Blessed One said. Having said this, the Fortunate One, the Teacher, further said this:

"A noble of good birth, well-born and famous;

One should not despise someone for being young, a person should not disparage them.

For that lord of men, that noble one, having obtained kingship;

He, angered, might proceed severely against one with royal punishment;

Therefore one should avoid that, guarding one's life.

Whether in village or wilderness, wherever one might see a serpent;

One should not despise someone for being young, a person should not disparage them.

With various beautiful colours, the snake moves with fiery energy;

Having approached, it may bite a foolish man or woman at any time;

Therefore one should avoid that, guarding one's life.

The fire that devours abundantly, spreading with a dark path;

One should not despise someone for being young, a person should not disparage them.

For having obtained fuel, the fire becomes great;

Having approached, it may burn a foolish man or woman at any time;

Therefore one should avoid that, guarding one's life.

When fire burns the forest, the dark-tracked blazing one;

Shoots sprout there with the passing of days and nights.

When a virtuous monk burns with his fire;

His children and cattle, his heirs do not obtain wealth;

They become childless and heirless, like palm tree stumps.

"Therefore a wise person, seeing what is good for oneself;

With a snake, with fire, and with a famous noble;

And with a virtuous monk, one should conduct oneself properly."

When this was said, King Pasenadi of Kosala said this to the Blessed One - "Excellent, Venerable Sir, excellent, Venerable Sir! Just as, Venerable Sir, one might set upright what has been overturned, or reveal what has been hidden, or show the path to one who is lost, or hold up a lamp in the darkness - 'Those with eyes will see forms'; even so, the Blessed One has made the Teaching clear in many ways. I, Venerable Sir, go for refuge to the Blessed One, to the Teaching, and to the Community of monks. May the Blessed One remember me as a lay follower who has gone for refuge from this day forward for life."

2. The Discourse on the Person

113. At Sāvatthī. Then King Pasenadi of Kosala approached the Blessed One; having approached, he paid homage to the Blessed One and sat down to one side. Seated to one side, King Pasenadi of Kosala said this to the Blessed One - "Venerable Sir, how many things arising internally in a person arise for their harm, suffering, and dwelling in discomfort?"

"Great king, three things arising internally in a person arise for their harm, suffering, and dwelling in discomfort. Which three? Great king, greed arising internally in a person arises for their harm, suffering, and dwelling in discomfort. Great king, hatred arising internally in a person arises for their harm, suffering, and dwelling in discomfort. Great king, delusion arising internally in a person arises for their harm, suffering, and dwelling in discomfort. Great king, these three things arising internally in a person arise for their harm, suffering, and dwelling in discomfort." This was said...etc...

"Greed and hatred and delusion, make a person evil-minded;

Self-produced things harm one, like the fruit of a reed.

3. The Discourse on Aging and Death

114. At Sāvatthī. Seated to one side, King Pasenadi of Kosala said this to the Blessed One - "Is there, Venerable Sir, for one who is born anything other than aging and death?" "There is not, great king, for one who is born anything other than aging and death. Even those, great king, who are wealthy nobles of great fortune, rich, of great wealth, of great property, abundant in gold and silver, abundant in resources and possessions, abundant in wealth and grain - for them too, being born, there is nothing other than aging and death. Even those, great king, who are wealthy brahmins...etc... wealthy householders, rich, of great wealth, of great property, abundant in gold and silver, abundant in resources and possessions, abundant in wealth and grain - for them too, being born, there is nothing other than aging and death. Even those monks, great king, who are arahants with taints destroyed, who have lived the holy life, done what had to be done, laid down the burden, reached the true goal, destroyed the fetters of existence, and are liberated through final knowledge - even this body of theirs is subject to breaking up and laying down." This was said...etc...

"Royal chariots well-decorated wear out,

And even the body undergoes aging;

But the teaching of the good does not undergo aging,

Indeed the good proclaim this to the good."

4. The Discourse on the Dear

115. At Sāvatthī. Seated to one side, King Pasenadi of Kosala said this to the Blessed One - "Here, Venerable Sir, as I was alone in seclusion, this reflection arose in my mind - 'To whom is the self dear, to whom is the self not dear?' Then, Venerable Sir, I thought: 'Those who engage in bodily misconduct, engage in verbal misconduct, engage in mental misconduct; to them the self is not dear.' Although they might say: 'The self is dear to us', yet to them the self is not dear. What is the reason for this? For what one who is not dear would do to one who is not dear, that they do to themselves by themselves; therefore to them the self is not dear. Those who engage in good bodily conduct, engage in good verbal conduct, engage in good mental conduct; to them the self is dear. Although they might say: 'The self is not dear to us'; yet to them the self is dear. What is the reason for this? For what one who is dear would do to one who is dear, that they do to themselves by themselves; therefore to them the self is dear."

"So it is, great king, so it is, great king! Great king, those who engage in bodily misconduct, engage in verbal misconduct, engage in mental misconduct; to them the self is not dear. Although they might say: 'The self is dear to us', yet to them the self is not dear. What is the reason for this? Great king, for what one who is not dear would do to one who is not dear, that they do to themselves by themselves; therefore to them the self is not dear. But great king, those who engage in good bodily conduct, engage in good verbal conduct, engage in good mental conduct; to them the self is dear. Although they might say: 'The self is not dear to us'; yet to them the self is dear. What is the reason for this? Great king, for what one who is dear would do to one who is dear, that they do to themselves by themselves; therefore to them the self is dear." This was said...etc...

"If one knows the self is dear, one should not join it with evil;

Indeed, happiness is not easily obtained by one who does evil.

For one overcome by death, abandoning human existence;

What indeed is his own, and what does he take with him;

What follows him like an unrepelled shadow.

Both merit and evil, which a mortal does here;

That indeed is his own, and that he takes with him;

That follows him like an unrepelled shadow.

Therefore one should do good, accumulating for the future life;

Merits in the next world become the support for living beings.'

5. The Discourse on Self-Protection

116. At Sāvatthī. Seated to one side, King Pasenadi of Kosala said this to the Blessed One - "Here, Venerable Sir, as I was alone in seclusion, this reflection arose in my mind - 'For whom is the self protected, for whom is the self unprotected?' Then, Venerable Sir, I thought: 'Those who engage in bodily misconduct, engage in verbal misconduct, engage in mental misconduct; for them the self is unprotected. Even though they may be protected by elephant troops, cavalry troops, chariot troops, or infantry troops; yet for them the self is unprotected. What is the reason for this? Because this protection is external, not internal protection; therefore for them the self is unprotected. Those who engage in good bodily conduct, engage in good verbal conduct, engage in good mental conduct; for them the self is protected. Even though they may not be protected by elephant troops, cavalry troops, chariot troops, or infantry troops; yet for them the self is protected. What is the reason for this? Because this protection is internal, not external protection; therefore for them the self is protected.'"

"So it is, great king, so it is, great king! Great king, those who engage in bodily misconduct... etc... for them the self is unprotected. What is the reason for this? Great king, because this protection is external, not internal protection; therefore for them the self is unprotected. But great king, those who engage in good bodily conduct, engage in good verbal conduct, engage in good mental conduct; for them the self is protected. Even though they may not be protected by elephant troops, cavalry troops, chariot troops, or infantry troops; yet for them the self is protected. What is the reason for this? Great king, because this protection is internal, not external protection; therefore for them the self is protected." This was said...etc...

"Restraint of body is good, good is restraint of speech;

Restraint of mind is good, good is restraint in all things;

One who is restrained in all things and has shame is called protected."

6. The Discourse on the Little Learning

117. At Sāvatthī. Seated to one side, King Pasenadi of Kosala said this to the Blessed One - "Here, Venerable Sir, as I was alone in seclusion, this reflection arose in my mind - 'Few are those beings in the world who, having obtained excellent wealth, neither become intoxicated nor heedless, neither fall into greed for sensual pleasures, nor mistreat other beings. Rather, far more numerous are those beings in the world who, having obtained excellent wealth, become intoxicated and heedless, fall into greed for sensual pleasures, and mistreat other beings.'"

"So it is, great king, so it is, great king! Few are those beings in the world, great king, who, having obtained excellent wealth, neither become intoxicated nor heedless, neither fall into greed for sensual pleasures, nor mistreat other beings. Rather, far more numerous are those beings in the world who, having obtained excellent wealth, become intoxicated and heedless, fall into greed for sensual pleasures, and mistreat other beings. This was said...etc...

Impassioned with sensual pleasures, greedy and infatuated with sensual desires;

They do not understand the great danger, like deer approaching a set trap;

Later it becomes bitter, for its result is evil."

7. The Discourse on Legal Cases

118. At Sāvatthī. Seated to one side, King Pasenadi of Kosala said this to the Blessed One - "Here, Venerable Sir, seated at the law court, I see wealthy nobles, wealthy brahmins, and wealthy householders - rich, of great wealth, of great property, abundant in gold and silver, abundant in resources and possessions, abundant in wealth and grain - speaking deliberate lies because of sensual pleasures, with sensual pleasures as cause, on account of sensual pleasures. Then, Venerable Sir, I thought: 'I have had enough of the law court; now the good sir will become known through the law court.'"

"Even those, great king, wealthy nobles, wealthy brahmins, and wealthy householders - rich, of great wealth, of great property, abundant in gold and silver, abundant in resources and possessions, abundant in wealth and grain - who speak deliberate lies because of sensual pleasures, with sensual pleasures as cause, on account of sensual pleasures; that will lead to their harm and suffering for a long time." This was said...etc...

Impassioned with sensual pleasures, greedy and infatuated with sensual desires;

They do not understand the great danger, like fish approaching a cast net;

Later it becomes bitter, for its result is evil."

8. The Discourse on Mallikā

119. At Sāvatthī. Now on that occasion King Pasenadi of Kosala was in the upper palace chamber with Queen Mallikā. Then King Pasenadi of Kosala said this to Queen Mallikā - "Is there anyone, Mallikā, more dear to you than yourself?" "There is no one, great king, more dear to me than myself. But is there anyone, great king, more dear to you than yourself?" "For me too, Mallikā, there is no one more dear than myself."

Then King Pasenadi of Kosala descended from the palace and approached the Blessed One; having approached, he paid homage to the Blessed One and sat down to one side. Seated to one side, King Pasenadi of Kosala said this to the Blessed One - "Here, Venerable Sir, whilst in the upper palace chamber with Queen Mallikā, I said this to Queen Mallikā - 'Is there anyone, Mallikā, more dear to you than yourself?' When this was said, Venerable Sir, Queen Mallikā said this to me - 'There is no one, great king, more dear to me than myself. But is there anyone, great king, more dear to you than yourself?' When this was said, Venerable Sir, I said this to Queen Mallikā - 'For me too, Mallikā, there is no one more dear than myself.'"

Then the Blessed One, having understood the meaning of this, on that occasion spoke this verse:

Having mentally traversed all directions,

One finds none anywhere dearer than oneself;

Likewise, each person holds the self most dear,

Therefore, one who loves oneself should not harm others.

9. The Discourse on Sacrifice

120. At Sāvatthī. Now on that occasion a great sacrifice had been arranged for King Pasenadi of Kosala, and five hundred bulls, five hundred bullocks, five hundred heifers, five hundred goats, and five hundred rams had been led to the sacrificial post for the sacrifice. And those who are his slaves or workers or labourers, they do their work weeping with tearful faces, threatened by punishment and fear.

Then several monks, having dressed in the morning and taking their bowls and robes, entered Sāvatthī for alms. Having walked for alms in Sāvatthī and returned from their almsround after the meal, they approached the Blessed One; having approached, they paid homage to the Blessed One and sat down to one side. Seated to one side, those monks said this to the Blessed One - "Here, Venerable Sir, a great sacrifice has been arranged for King Pasenadi of Kosala, and five hundred bulls, five hundred bullocks, five hundred heifers, five hundred goats, and five hundred rams have been led to the sacrificial post for the sacrifice. And those who are his slaves or workers or labourers, they too do their work weeping with tearful faces, threatened by punishment and fear."

Then the Blessed One, having understood the meaning of this, on that occasion spoke these verses:

"The horse sacrifice, the person sacrifice, the 'throwing the peg', the drink of victory, and the 'bolt withdrawn';

These great sacrifices, of great instigation, are not of great fruit.

Where goats and sheep and cattle, and various creatures are slain;

The great sages do not engage in such a sacrifice that is not righteous.

But those who perform sacrifices without arousal of harm, always in accordance with family tradition;

Where goats and sheep and cattle, and various creatures are not slain;

The great sages engage in such a righteous sacrifice.

The wise one should offer this sacrifice, this sacrifice bears great fruit;

For one who offers this sacrifice, one becomes better, not worse;

And the sacrifice becomes abundant, and the deities are pleased.

10. The Discourse on Bondage

121. Now on that occasion a great crowd of people had been imprisoned by King Pasenadi of Kosala, some with ropes, some with chains, and some with fetters.

Then the Blessed One, having understood the meaning of this, on that occasion spoke these verses:

"The wise do not call that a strong bond,

Which is made of iron, wood, or rope;

Rather, infatuation with jewels and earrings,

The longing for children and wives.

"This the wise call a strong bond,

One that pulls downward, slack yet hard to release;

Having cut even this, they renounce the world,

Having abandoned sensual happiness, being without expectation."

The first chapter.

Here is its summary -

Young person, aging, dear, self-unguarded;

Few, litigation, Mallikā, sacrifice and bondage.

2. The Second Chapter

1. Discourse on the Seven Matted-Hair Ascetics

122. On one occasion the Blessed One was dwelling at Sāvatthī in the Eastern Park, in the Mansion of Migāra's Mother. Now on that occasion the Blessed One, having emerged from seclusion in the evening, was seated in the outer gatehouse. Then King Pasenadi of Kosala approached the Blessed One; having approached, he paid homage to the Blessed One and sat down to one side.

Now on that occasion seven matted-hair ascetics, seven Jains, seven naked ascetics, seven single-robed ascetics, and seven wanderers—all with hairy bodies and long nails, carrying various kinds of bundles—passed by not far from the Blessed One. Then King Pasenadi of Kosala rose from his seat, arranged his upper robe over one shoulder, knelt with his right knee on the ground, raised his joined palms in reverential salutation towards those seven matted-hair ascetics, seven Jains, seven naked ascetics, seven single-robed ascetics, and seven wanderers, and announced his name three times - "Venerable Sir, I am King Pasenadi of Kosala...etc... Venerable Sir, I am King Pasenadi of Kosala."

Then, soon after those seven matted-hair ascetics, seven Jains, seven naked ascetics, seven single-robed ascetics, and seven wanderers had departed, King Pasenadi of Kosala approached the Blessed One; having approached, he paid homage to the Blessed One and sat down to one side. Seated to one side, King Pasenadi of Kosala said this to the Blessed One - "Venerable Sir, those who are Arahants or who have entered the path to Arahantship in the world - these are among them."

"It is difficult to know this, great king, for you who live the household life, enjoying sensual pleasures, dwelling in a home crowded with children, using Kāsi sandalwood, wearing garlands, scents and unguents, accepting gold and silver - 'these are Arahants, or these have entered the path to Arahantship.'"

"Great king, virtue is to be known through living together. And that indeed for a long time, not briefly; by one who pays attention, not by one who is inattentive; by one who is wise, not by one who is unwise. Great king, purity should be known through expression. And that indeed for a long time, not briefly; by one who pays attention, not by one who is inattentive; by one who is wise, not by one who is unwise. Great king, strength should be known in misfortunes. And that indeed for a long time, not briefly; by one who pays attention, not by one who is inattentive; by one who is wise, not by one who is unwise. Great king, wisdom should be known through discussion. And that indeed for a long time, not briefly; by one who pays attention, not by one who is inattentive; by one who is wise, not by one who is unwise."

"Wonderful, Venerable Sir, marvellous, Venerable Sir! How well-spoken this is, Venerable Sir, by the Blessed One - "It is difficult to know this, great king, for you who live the household life, enjoying sensual pleasures, dwelling in a home crowded with children, using Kāsi sandalwood, wearing garlands, scents and unguents, accepting gold and silver - 'these are Arahants, or these have entered the path to Arahantship.' Great king, virtue is to be known through living together. And that indeed for a long time, not briefly; by one who pays attention, not by one who is inattentive; by one who is wise, not by one who is unwise. Great king, purity should be known through expression. And that indeed for a long time, not briefly; by one who pays attention, not by one who is inattentive; by one who is wise, not by one who is unwise. Great king, strength should be known in misfortunes. And that indeed for a long time, not briefly; by one who pays attention, not by one who is inattentive; by one who is wise, not by one who is unwise. Great king, wisdom should be known through discussion. And that indeed for a long time, not briefly; by one who pays attention, not by one who is inattentive; by one who is wise, not by one who is unwise."

"Venerable Sir, these men of mine who are spies return after spying throughout the country. What they first cultivated, I will make them relinquish afterwards. Now, Venerable Sir, having washed off that dirt and dust, well-bathed, well-anointed, with trimmed hair and beards, dressed in white clothes, they will live endowed and furnished with the five cords of sensual pleasure."

Then the Blessed One, having understood the meaning of this, on that occasion spoke these verses:

"One cannot know a person by their beauty and form,

Nor should one trust in brief seeing;

For in the guise of the well-restrained,

The unrestrained move about in this world.

"Like an earring made of clay,

Like a half-penny coated in gold;

They move about in the world concealed by their retinue,

Impure within while shining without."

2. The Discourse on the Five Kings

123. At Sāvatthī. Now on that occasion, when five kings headed by Pasenadi were living endowed and furnished with the five cords of sensual pleasure, this discussion arose among them: "What is the highest of sensual pleasures?" There, some said this - "Forms are the highest of sensual pleasures." Some said thus: "Sounds are the highest of sensual pleasures." Some said thus: "Odours are the highest of sensual pleasures." Some said thus: "Tastes are the highest of sensual pleasures." Some said thus: "Tactile objects are the highest of sensual pleasures." When those kings were unable to convince one another,

Then King Pasenadi of Kosala said this to those kings: "Come, good sirs, let us approach the Blessed One; having approached, we shall ask the Blessed One about this matter. As the Blessed One explains it to us, so shall we remember it." "Yes, good sir," those kings replied to King Pasenadi of Kosala.

Then those five kings headed by Pasenadi approached the Blessed One; having approached, they paid homage to the Blessed One and sat down to one side. Seated to one side, King Pasenadi of Kosala said this to the Blessed One - "Here, Venerable Sir, when we five kings were living endowed and furnished with the five cords of sensual pleasure, this discussion arose among us - 'What is the highest of sensual pleasures?' Some said thus: 'Forms are the highest of sensual pleasures.' Some said thus: 'Sounds are the highest of sensual pleasures.' Some said thus: 'Odours are the highest of sensual pleasures.' Some said thus: 'Tastes are the highest of sensual pleasures.' Some said thus: 'Tactile objects are the highest of sensual pleasures.' What, Venerable Sir, is the highest of sensual pleasures?"

"Great king, I say that among the five cords of sensual pleasure, what is most agreeable is the highest. Those same forms, great king, are agreeable to one person, those same forms are disagreeable to another person. And by which forms one is self-satisfied and complete in intention, he does not long for any other form higher or more sublime than those forms. Those forms are supreme for him. Those forms are unsurpassed for him.

Those same sounds, great king, are agreeable to one person, those same sounds are disagreeable to another person. And by which sounds one is self-satisfied and complete in intention, he does not long for any other sound higher or more sublime than those sounds. Those sounds are supreme for him. Those sounds are unsurpassed for him.

"Those same odours, great king, are agreeable to one person, those same odours are disagreeable to another person. And by which odours one is self-satisfied and complete in intention, he does not long for any other odour higher or more sublime than those odours. Those odours are supreme for him. Those odours are unsurpassed for him.

Those same tastes, great king, are agreeable to one person, those same tastes are disagreeable to another person. And by which tastes one is self-satisfied and complete in intention, he does not long for any other taste higher or more sublime than those tastes. Those tastes are supreme for him. Those tastes are unsurpassed for him.

Those same tactile objects, great king, are agreeable to one person, those same tactile objects are disagreeable to another person. And by which tactile objects one is self-satisfied and complete in intention, he does not long for any other tactile object higher or more sublime than those tactile objects. Those tactile objects are supreme for him. Those tactile objects are unsurpassed for him."

Now on that occasion the male lay follower Candanaṅgalika was sitting in that assembly. Then the male lay follower Candanaṅgalika rose from his seat, arranged his upper robe over one shoulder, raised his joined palms in reverential salutation towards the Blessed One, and said this to the Blessed One - "A thought occurs to me, Blessed One, a thought occurs to me, Fortunate One." "Let it occur to you, Candanaṅgalika," said the Blessed One.

Then the male lay follower Candanaṅgalika extolled the Blessed One face to face with a suitable verse -

"Like a fragrant red lotus,

That might bloom in the morning with its scent not gone;

Behold the radiant Aṅgīrasa,

Like the sun blazing in the sky."

Then those five kings presented the male lay follower Candanaṅgalika with five upper robes. Then the male lay follower Candanaṅgalika covered the Blessed One with those five upper robes.

3. The Discourse on the Cooked Rice

124. At Sāvatthī. Now on that occasion King Pasenadi of Kosala was eating a measure of rice and curry. Then King Pasenadi of Kosala, having eaten and being full of food, approached the Blessed One; having approached, he paid homage to the Blessed One and sat down to one side.

Then the Blessed One, having understood that King Pasenadi of Kosala had eaten and was full of food, on that occasion spoke this verse:

"For a person who is always mindful,

Who knows moderation in the food received;

Their feelings become mild,

They age slowly, protecting their life span."

Now on that occasion the brahmin student Sudassana was standing behind King Pasenadi of Kosala. Then King Pasenadi of Kosala addressed the brahmin student Sudassana - "Come, dear Sudassana, learn this verse in the presence of the Blessed One and recite it when my meal is being served. And I will establish for you a daily allowance of one hundred kahāpaṇas as continuous alms." "Yes, your majesty," the brahmin student Sudassana replied to King Pasenadi of Kosala. Having learned this verse in the presence of the Blessed One, he would recite it when King Pasenadi of Kosala's meal was being served -

"For a person who is always mindful,

Who knows moderation in the food received;

Their feelings become mild,

They age slowly, protecting their life span."

Then King Pasenadi of Kosala gradually settled at eating just a cup of rice. Then King Pasenadi of Kosala, on a later occasion, with his body grown quite slim, stroking his limbs with his hand, on that occasion uttered this inspired utterance: "Indeed, the Blessed One has shown compassion towards me with both kinds of welfare - with welfare pertaining to this present life and with welfare pertaining to the future life."

4. First Discourse on Battle

125. At Sāvatthī. Then King Ajātasattu of Magadha, the son of Queen Vedehī, having equipped a four-factored army, marched against King Pasenadi of Kosala towards Kāsi. King Pasenadi of Kosala heard: "It seems King Ajātasattu of Magadha, the son of Queen Vedehī, having equipped a four-factored army, has marched against me towards Kāsi." Then King Pasenadi of Kosala, having equipped a four-factored army, marched out against King Ajātasattu of Magadha, the son of Queen Vedehī, towards Kāsi. Then King Ajātasattu of Magadha, the son of Queen Vedehī, and King Pasenadi of Kosala fought a battle. In that battle, King Ajātasattu of Magadha, the son of Queen Vedehī, defeated King Pasenadi of Kosala. And being defeated, King Pasenadi of Kosala retreated to his own royal capital of Sāvatthī.

"Here, Venerable Sir, King Ajātasattu of Magadha, the son of Queen Vedehī, having equipped a four-factored army, marched against King Pasenadi of Kosala towards Kāsi. Venerable Sir, King Pasenadi of Kosala heard - "It seems King Ajātasattu of Magadha, the son of Queen Vedehī, having equipped a four-factored army, has marched against me towards Kāsi." Then, Venerable Sir, King Pasenadi of Kosala, having equipped a four-factored army, marched out against King Ajātasattu of Magadha, the son of Queen Vedehī, towards Kāsi. Then, Venerable Sir, King Ajātasattu of Magadha, the son of Queen Vedehī, and King Pasenadi of Kosala fought a battle. In that battle, Venerable Sir, King Ajātasattu of Magadha, the son of Queen Vedehī, defeated King Pasenadi of Kosala. And being defeated, Venerable Sir, King Pasenadi of Kosala retreated to his own royal capital of Sāvatthī."

"Monks, King Ajātasattu of Magadha, the son of Queen Vedehī, has evil friends, evil companions, evil associates; Monks, King Pasenadi of Kosala has good friends, good companions, good associates. Monks, tonight King Pasenadi of Kosala sleeps in suffering, having been defeated. This was said...etc...

Victory breeds animosity, the defeated one sleeps in suffering;

"One who is peaceful sleeps happily, having abandoned victory and defeat."

5. Second Discourse on Battle

126. Then King Ajātasattu of Magadha, the son of Queen Vedehī, having equipped a four-factored army, marched against King Pasenadi of Kosala towards Kāsi. King Pasenadi of Kosala heard: "It seems King Ajātasattu of Magadha, the son of Queen Vedehī, having equipped a four-factored army, has marched against me towards Kāsi." Then King Pasenadi of Kosala, having equipped a four-factored army, marched out against King Ajātasattu of Magadha, the son of Queen Vedehī, towards Kāsi. Then King Ajātasattu of Magadha, the son of Queen Vedehī, and King Pasenadi of Kosala fought a battle. In that battle, King Pasenadi of Kosala defeated King Ajātasattu of Magadha, the son of Queen Vedehī, and captured him alive. Then King Pasenadi of Kosala thought: "Although this King Ajātasattu of Magadha, the son of Queen Vedehī, has wronged me who had not wronged him, still he is my nephew. What if I were to confiscate all his elephant troops, all his cavalry, all his chariot forces, all his infantry, and then release him alive?"

Then King Pasenadi of Kosala, having confiscated all King Ajātasattu of Magadha's elephant troops, all his cavalry, all his chariot forces, all his infantry, released him alive.

"Here, Venerable Sir, King Ajātasattu of Magadha, the son of Queen Vedehī, having equipped a four-factored army, marched against King Pasenadi of Kosala towards Kāsi. Venerable Sir, King Pasenadi of Kosala heard - "It seems King Ajātasattu of Magadha, the son of Queen Vedehī, having equipped a four-factored army, has marched against me towards Kāsi." Then, Venerable Sir, King Pasenadi of Kosala, having equipped a four-factored army, marched out against King Ajātasattu of Magadha, the son of Queen Vedehī, towards Kāsi. Then, Venerable Sir, King Ajātasattu of Magadha, the son of Queen Vedehī, and King Pasenadi of Kosala fought a battle. In that battle, Venerable Sir, King Pasenadi of Kosala defeated King Ajātasattu of Magadha, the son of Queen Vedehī, and captured him alive. Then, Venerable Sir, King Pasenadi of Kosala thought: "Although this King Ajātasattu of Magadha, the son of Queen Vedehī, has wronged me who had not wronged him, still he is my nephew. What if I were to confiscate all King Ajātasattu of Magadha's elephant troops, all his cavalry, all his chariot forces, all his infantry, and then release him alive?"

"Then, Venerable Sir, King Pasenadi of Kosala, having confiscated all King Ajātasattu of Magadha's elephant troops, all his cavalry, all his chariot forces, all his infantry, released him alive." Then the Blessed One, having understood the meaning of this, on that occasion spoke these verses:

"A person plunders for as long as it serves his purpose;

When others plunder, he who has been plundered plunders.

"The fool thinks it is an opportunity, as long as the evil does not ripen;

But when the evil ripens, then he encounters suffering.

"The killer finds a killer, the conqueror finds conquest;

The abuser finds abuse, and the angering one finds anger;

Thus by the revolution of action, he who has been plundered is plundered."

6. The Discourse on Mallikā

127. At Sāvatthī. Then King Pasenadi of Kosala approached the Blessed One; having approached, he paid homage to the Blessed One and sat down to one side. Then a certain person approached King Pasenadi of Kosala; having approached, he informed King Pasenadi of Kosala in his ear - "Your majesty, Queen Mallikā has given birth to a daughter." When this was said, King Pasenadi of Kosala was displeased.

Then the Blessed One, having known King Pasenadi of Kosala's displeasure, on that occasion spoke these verses:

"Indeed, O ruler of people, some women are better than men;

Wise, virtuous, devoted to mother-in-law, faithful to husband.

"From such a woman is born a son who becomes a hero, O lord of regions;

The son of such a fortunate woman may even rule a kingdom."

7. The Discourse on Diligence

128. At Sāvatthī. He sat down to one side. Seated to one side, King Pasenadi of Kosala said this to the Blessed One - "Is there, Venerable Sir, one thing which secures both kinds of good - the good pertaining to the present life and the good pertaining to the future life?"

"There is, great king, one thing which secures both kinds of good - the good pertaining to the present life and the good pertaining to the future life?"

"What, Venerable Sir, is that one thing which secures both kinds of good - the good pertaining to the present life and the good pertaining to the future life?"

"Diligence, great king, is that one thing which secures both kinds of good - the good pertaining to the present life and the good pertaining to the future life. Just as, great king, whatever footprints of living beings that walk belong to the wilderness, all of them are encompassed by the elephant's footprint, which is declared to be supreme among them - in terms of size; even so, great king, diligence is that one thing which secures both kinds of good - the good pertaining to the present life and the good pertaining to the future life?" This was said...etc...

"Life, health, beauty, heaven, high birth;

One seeking delights, higher and higher still.

The wise praise diligence in meritorious deeds;

The diligent wise person secures both benefits:

The benefit in this very life, and the benefit pertaining to the future life;

Through penetration of the goal, one is called a wise person."

8. The Discourse on Good Friends

129. At Sāvatthī. Seated to one side, King Pasenadi of Kosala said this to the Blessed One - "Here, Venerable Sir, as I was alone in seclusion, this reflection arose in my mind - 'The Teaching is well-taught by the Blessed One, and that is for one with good friends, good companions, good associates, not for one with bad friends, bad companions, bad associates.'"

"So it is, great king, so it is, great king! The Teaching has been well-taught by me, great king. And that indeed is for one with good friends, good companions, good associates, not for one with bad friends, bad companions, bad associates.

"On one occasion, great king, I was dwelling among the Sakyans in a market town of the Sakyans named Nagaraka. Then, great king, the monk Ānanda approached me; having approached, he paid homage to me and sat down to one side. Seated to one side, great king, the monk Ānanda said this to me - "This is half of the holy life, Venerable Sir - that is, good friendship, good companionship, good comradeship."

When this was said, great king, I said this to the monk Ānanda - "Do not speak thus, Ānanda, do not speak thus, Ānanda! For this entire holy life, Ānanda - that is, good friendship, good companionship, good comradeship. It is to be expected, Ānanda, that a monk who has good friends, good companions, good associates will develop the noble eightfold path, will cultivate the noble eightfold path."

"And how, Ānanda, does a monk who has good friends, good companions, good associates develop the noble eightfold path, cultivate the noble eightfold path? Here, Ānanda, a monk develops right view based upon seclusion, based upon dispassion, based upon cessation, maturing in release, develops right intention...etc... develops right speech...etc... develops right action...etc... develops right livelihood...etc... develops right effort...etc... develops right mindfulness...etc... develops right concentration based upon seclusion, based upon dispassion, based upon cessation, maturing in release. This is how, Ānanda, a monk who has good friends, good companions, good associates develops the noble eightfold path, cultivates the noble eightfold path. And by this method, Ānanda, it should be understood how this entire holy life is - that is, good friendship, good companionship, good comradeship."

"For, Ānanda, by coming to me as a good friend, beings subject to birth are freed from birth, beings subject to aging are freed from aging, beings subject to illness are freed from illness, beings subject to death are freed from death, beings subject to sorrow, lamentation, pain, displeasure, and despair are freed from sorrow, lamentation, pain, displeasure, and despair. By this method, Ānanda, it should be understood how this entire holy life is - that is, good friendship, good companionship, good comradeship."

"Therefore, great king, you should train thus - 'I will be one with good friends, good companions, good associates.' Thus, great king, should you train.

'Great king, when you have good friends, good companions, good associates, this one thing should be dwelt in dependence upon - diligence in wholesome states.

"Great king, when you dwell diligently, in dependence on diligence, and your women's quarters follow suit, it will be thus - 'The king dwells diligently, in dependence on diligence. Come, let us too dwell diligently, in dependence on diligence.'''

"Great king, when you dwell diligently, in dependence on diligence, and your nobles follow suit, it will be thus - 'The king dwells diligently, in dependence on diligence. Come, let us too dwell diligently, in dependence on diligence.'''

"Great king, when you dwell diligently, in dependence on diligence, and your army follows suit, it will be thus - 'The king dwells diligently, in dependence on diligence. Come, let us too dwell diligently, in dependence on diligence.'''

"Great king, when you dwell diligently, in dependence on diligence, and your townspeople and countryfolk follow suit, it will be thus - 'The king dwells diligently, in dependence on diligence. Come, let us too dwell diligently, in dependence on diligence.'''

"Great king, when you dwell diligently, in dependence on diligence, your self will be guarded and protected - "The women's quarters will be well guarded and protected, and the treasury and storehouse will be well guarded and protected." This was said...etc...

For one desiring wealth, both excellent and successive;

The wise praise diligence in meritorious deeds.

"The diligent wise person secures both benefits:

The benefit in this very life, and the benefit pertaining to the future life;

Through penetration of the goal, one is called a wise person."

9. First Discourse on Being Without a Son

130. At Sāvatthī. Then King Pasenadi of Kosala approached the Blessed One in the middle of the day; having approached, he paid homage to the Blessed One and sat down to one side. When King Pasenadi of Kosala was seated to one side, the Blessed One said this to him - "Well now, where are you coming from, great king, in the middle of the day?"

"Here, Venerable Sir, in Sāvatthī, the wealthy householder has died. I am coming after having transferred that heirless property to the royal palace. Venerable Sir, eighty hundred thousand in gold alone, what then to say about silver! Venerable Sir, that wealthy householder had such food enjoyment - he ate broken rice accompanied by sour gruel. Such was his clothing enjoyment - he wore coarse hemp cloth with a triple-patched garment. Such was his vehicle enjoyment - he went about in a decrepit chariot with a leaf umbrella being held.

"So it is, great king, so it is, great king! A bad person, great king, having obtained excellent wealth, neither makes himself happy and pleased, nor makes his parents happy and pleased, nor makes his wife and children happy and pleased, nor makes his servants and workers happy and pleased, nor makes his friends and companions happy and pleased, nor establishes offerings to ascetics and brahmins that are directed upwards, having pleasant results, leading to heaven. When those possessions are thus not properly used, kings take them, or thieves take them, or fire burns them, or water carries them away, or unloved heirs take them. Thus, great king, those possessions, when not properly used, come to utter destruction, not to use.

"Just as, great king, in a place of non-human spirits there might be a pond with clear water, cool water, sweet water, pure water, with good fords, delightful. People would neither take it nor drink it nor bathe in it nor do as they please with it. Even so, great king, that water, when not properly used, would come to utter destruction, not to use. Even so, great king, a bad person, having obtained excellent wealth, neither makes himself happy and pleased, nor makes his parents happy and pleased, nor makes his wife and children happy and pleased, nor makes his servants and workers happy and pleased, nor makes his friends and companions happy and pleased, nor establishes offerings to ascetics and brahmins that are directed upwards, having pleasant results, leading to heaven. When those possessions are thus not properly used, kings take them, or thieves take them, or fire burns them, or water carries them away, or unloved heirs take them. Thus, great king, those possessions, when not properly used, come to utter destruction, not to use.

"But a good person, great king, having obtained excellent wealth, makes himself happy and pleased, makes his parents happy and pleased, makes his wife and children happy and pleased, makes his servants and workers happy and pleased, makes his friends and companions happy and pleased, establishes offerings to ascetics and brahmins that are directed upwards, having pleasant results, leading to heaven. When those possessions are thus properly used, kings do not take them, thieves do not take them, fire does not burn them, water does not carry them away, unloved heirs do not take them. Thus, great king, those possessions, when properly used, come to use, not to utter destruction.

"Just as, great king, not far from a village or town there might be a pond with clear water, cool water, sweet water, pure water, with good fords, delightful. And people would take that water, drink it, bathe in it, and use it according to their needs. Even so, great king, that water, when properly used, would come to use, not to utter destruction. Even so, great king, a good person, having obtained excellent wealth, makes himself happy and pleased, makes his parents happy and pleased, makes his wife and children happy and pleased, makes his servants and workers happy and pleased, makes his friends and companions happy and pleased, establishes offerings to ascetics and brahmins that are directed upwards, having pleasant results, leading to heaven. When those possessions are thus properly used, kings do not take them, thieves do not take them, fire does not burn them, water does not carry them away, unloved heirs do not take them. Thus, great king, those possessions, when properly used, come to use, not to utter destruction."

"Like cool water in a place of spirits,

That which is not drunk dries up;

Thus having gained wealth, the bad person,

Neither enjoys it himself nor gives it away.

But the wise person, having obtained wealth,

He eats and does his duty;

That bull among men, having supported his family,

Blameless, one reaches the heavenly state."

10. Second Discourse on Being Childless

131. Then King Pasenadi of Kosala approached the Blessed One in the middle of the day; When King Pasenadi of Kosala was seated to one side, the Blessed One said this to him - "Well now, where are you coming from, great king, in the middle of the day?"

"Here, Venerable Sir, in Sāvatthī, the wealthy householder has died. I am coming after having transferred that heirless property to the royal palace. Venerable Sir, one hundred hundred thousand in gold alone, what then to say about silver! Venerable Sir, that wealthy householder had such food enjoyment - he ate broken rice accompanied by sour gruel. Such was his clothing enjoyment - he wore coarse hemp cloth with a triple-patched garment. Such was his vehicle enjoyment - he went about in a decrepit chariot with a leaf umbrella being held.

"So it is, great king, so it is, great king! In the past, great king, that banker householder provided almsfood to a Paccekabuddha named Taggarasikhi. Having said 'Give almsfood to the ascetic', he rose from his seat and departed. But after giving, he later felt regret - 'It would have been better if the slaves or workers had eaten that almsfood.' And he took the life of his brother's only son for the sake of his wealth.

"Great king, because that banker householder provided almsfood to the Paccekabuddha Taggarasikhi, as a result of that action he was reborn seven times in a good destination, in a heavenly world. As a remaining result of that same action, he exercised the position of banker seven times in this very Sāvatthī. Great king, because that banker householder felt regret after giving - 'It would have been better if the slaves or workers had eaten that almsfood', as a result of that action his mind does not incline towards excellent food enjoyment, does not incline towards excellent clothing enjoyment, does not incline towards excellent vehicle enjoyment, does not incline towards enjoyment of the five excellent cords of sensual pleasure. Great king, because that banker householder took the life of his brother's only son for the sake of his wealth, as a result of that action he was cooked in hell for many years, many hundreds of years, many thousands of years, many hundreds of thousands of years. As a remaining result of that same action, this seventh heirless fortune goes into the royal treasury. Great king, that banker householder's old merit is exhausted and new merit has not been accumulated. "And today, great king, the banker householder is being cooked in the Great Roruva hell." "Yes, Venerable Sir, the banker householder has been reborn in the Great Roruva hell." "Yes, great king, the banker householder has been reborn in the Great Roruva hell." This was said...etc...

"Grain, wealth, silver and gold, and whatever possessions there are;

Slaves, workers, servants, and those who depend on him for their livelihood.

"One cannot take all when going, all must be left behind;

Whatever one does with body, speech, or mind.

That indeed is his own, and that he takes with him;

That follows him like an unrepelled shadow.

Therefore one should do good, accumulating for the future life;

Merits in the next world become the support for living beings.'

The Second Chapter.

Here is its summary -

The matted-hair ascetics, five kings, with the food measure;

Two are spoken with battle, Mallikā two with diligence;

Two are spoken with childless, thus is the chapter declared.

3. The Third Chapter

1. The Discourse on Individuals

132. At Sāvatthī. Then King Pasenadi of Kosala approached the Blessed One; having approached, he paid homage to the Blessed One and sat down to one side. When King Pasenadi of Kosala was seated to one side, the Blessed One said this to him - "Great king, these four individuals exist and are found in the world. Which four? One going from darkness to darkness, one going from darkness to light, one going from light to darkness, one going from light to light."

"And how, great king, is an individual one going from darkness to darkness? Here, great king, a certain individual is reborn in a low family, in a family of outcasts, or bamboo workers, or hunters, or chariot-makers, or waste-collectors, that is poor, with little food and drink, where life is difficult, where food and clothing are obtained with difficulty. And he is ugly, unpleasant to look at, deformed, very sickly, blind, or crippled, or lame, or paralysed, not a receiver of food, drink, clothing, vehicles, garlands, scents, ointments, beds, dwellings, and lighting. He engages in bodily misconduct, engages in verbal misconduct, engages in mental misconduct. Having engaged in bodily misconduct, having engaged in verbal misconduct, having engaged in mental misconduct, with the breaking up of the body, after death, he is reborn in a plane of misery, a bad destination, a lower realm, in hell.

"Just as, great king, a person might go from darkness to darkness, from gloom to gloom, from stain to stain. I say, great king, this individual is similar to that. This, great king, is how an individual is one going from darkness to darkness.

"And how, great king, is an individual one going from darkness to light? Here, great king, a certain individual is reborn in a low family, in a family of outcasts, or bamboo workers, or hunters, or chariot-makers, or waste-collectors, that is poor, with little food and drink, where life is difficult, where food and clothing are obtained with difficulty. And he is ugly, unpleasant to look at, deformed, very sickly, blind, or crippled, or lame, or paralysed, not a receiver of food, drink, clothing, vehicles, garlands, scents, ointments, beds, dwellings, and lighting. He engages in good bodily conduct, engages in good verbal conduct, engages in good mental conduct. Having engaged in good bodily conduct, having engaged in good verbal conduct, having engaged in good mental conduct, with the breaking up of the body, after death, he is reborn in a good destination, in a heavenly world.

"Just as, great king, a person might climb from the ground onto a couch, from a couch onto a horse's back, from a horse's back onto an elephant's shoulder, from an elephant's shoulder onto a palace. I say, great king, this individual is similar to that. This, great king, is how an individual is one going from darkness to light.

"And how, great king, is an individual one going from light to darkness? Here, great king, a certain individual is reborn in a high family, in a family of wealthy nobles, or wealthy brahmins, or wealthy householders, that is rich, of great wealth, of great property, abundant in gold and silver, abundant in resources and possessions, abundant in wealth and grain. And he is handsome, good-looking, pleasing to the eye, possessing the highest beauty of complexion, a receiver of food, drink, clothing, vehicles, garlands, scents, ointments, beds, dwellings, and lighting. He engages in bodily misconduct, engages in verbal misconduct, engages in mental misconduct. Having engaged in bodily misconduct, having engaged in verbal misconduct, having engaged in mental misconduct, with the breaking up of the body, after death, he is reborn in a plane of misery, a bad destination, a lower realm, in hell.

"Just as, great king, a person might descend from a palace onto an elephant's shoulder, from an elephant's shoulder onto a horse's back, from a horse's back onto a couch, from a couch onto the ground, from the ground might enter into darkness. I say, great king, this individual is similar to that. This, great king, is how an individual is one going from light to darkness.

"And how, great king, is an individual one going from light to light? Here, great king, a certain individual is reborn in a high family, in a family of wealthy nobles, or wealthy brahmins, or wealthy householders, that is rich, of great wealth, of great property, abundant in gold and silver, abundant in resources and possessions, abundant in wealth and grain. And he is handsome, good-looking, pleasing to the eye, possessing the highest beauty of complexion, a receiver of food, drink, clothing, vehicles, garlands, scents, ointments, beds, dwellings, and lighting. He engages in good bodily conduct, engages in good verbal conduct, engages in good mental conduct. Having engaged in good bodily conduct, having engaged in good verbal conduct, having engaged in good mental conduct, with the breaking up of the body, after death, he is reborn in a good destination, in a heavenly world.

"Just as, great king, a person might cross over from couch to couch, from horse's back to horse's back, from elephant's shoulder to elephant's shoulder, from palace to palace. I say, great king, this individual is similar to that. This, great king, is how an individual is one going from light to light. These four individuals, great king, exist and are found in the world. This was said...etc...

"A poor person, O king, is faithless and miserly;

Miserly, of evil intentions, of wrong view, disrespectful.

Towards ascetics and brahmins, and towards other mendicants;

He abuses and reviles them, he is a nihilist and hostile.

"He prevents giving, [prevents] food to those who beg;

Such a person, O king, when dying, O ruler of people;

Goes to terrible hell, with darkness upon darkness as his destination.

"A poor person, O king, has faith and is not stingy;

A person with noble intention and undistracted mind gives.

Towards ascetics and brahmins, and towards other mendicants;

Rising up, he welcomes them, and trains in righteous conduct.

"He does not prevent giving, food to those who beg;

Such a person, O king, when dying, O ruler of people;

Goes to the realm of the thirty-three, from darkness heading towards light.

"If a wealthy person, O king, is faithless and miserly;

Miserly, of evil intentions, of wrong view, disrespectful.

Towards ascetics and brahmins, and towards other mendicants;

He abuses and reviles them, he is a nihilist and hostile.

"He prevents giving, [prevents] food to those who beg;

Such a person, O king, when dying, O ruler of people;

Goes to terrible hell, with light upon darkness as his destination.

"If a wealthy person, O king, has faith and is not stingy;

A person with noble intention and undistracted mind gives.

Towards ascetics and brahmins, and towards other mendicants;

Rising up, he welcomes them, and trains in righteous conduct.

"He does not prevent giving, food to those who beg;

Such a person, O king, when dying, O ruler of people;

Goes to the realm of the thirty-three, from light heading towards light."

2. Discourse on the Grandmother

133. At Sāvatthī. When King Pasenadi of Kosala was seated to one side, the Blessed One said this to him - "Well now, where are you coming from, great king, in the middle of the day?"

"My grandmother, Venerable Sir, has passed away. She was old, aged, elderly, advanced in years and had reached the final stage of life, being one hundred and twenty years old. My grandmother, Venerable Sir, is dear and agreeable to me. If, Venerable Sir, I could obtain by means of the elephant-treasure 'let my grandmother not die', I would give even the elephant-treasure - 'let my grandmother not die'. If, Venerable Sir, I could obtain by means of the horse-treasure 'let my grandmother not die', I would give even the horse-treasure - 'let my grandmother not die'. If, Venerable Sir, I could obtain by means of a choice village 'let my grandmother not die', I would give even the choice village - 'let my grandmother not die'. If, Venerable Sir, I could obtain by means of a district of the country 'let my grandmother not die', I would give even the district of the country - 'let my grandmother not die'. 'All beings, great king, are subject to death, end in death, have not gone beyond death.' 'Wonderful, Venerable Sir, marvellous, Venerable Sir! How well-spoken this is, Venerable Sir, by the Blessed One - all beings are subject to death, end in death, have not gone beyond death.'

"So it is, great king, so it is, great king! All beings are subject to death, end in death, have not gone beyond death. Just as, great king, whatever vessels made by the potter, both unbaked and baked, all of them are subject to breaking, end in breaking, have not gone beyond breaking; even so, great king, all beings are subject to death, end in death, have not gone beyond death." This was said...etc...

"All beings will die, for life ends in death;

They will go according to their actions, receiving the fruits of merit and evil;

Those of evil actions to hell, and those of meritorious actions to a good destination.

Therefore one should do good, accumulating for the future life;

Merits in the next world become the support for living beings.'

3. Discourse on the World

134. At Sāvatthī. Seated to one side, King Pasenadi of Kosala said this to the Blessed One - "Venerable Sir, how many things arising in the world arise for its harm, suffering, and dwelling in discomfort?" "Great king, three things arising in the world arise for its harm, suffering, and dwelling in discomfort. Which three? Great king, greed is a thing of the world, which arising arises for its harm, suffering, and dwelling in discomfort. Great king, hatred is a thing of the world, which arising arises for its harm, suffering, and dwelling in discomfort. Great king, delusion is a thing of the world, which arising arises for its harm, suffering, and dwelling in discomfort. Great king, these three things arising in the world arise for its harm, suffering, and dwelling in discomfort." This was said...etc...

"Greed and hatred and delusion, make a person evil-minded;

Self-produced things harm one, like the fruit of a reed.

4. The Discourse on Envy and Self

135. At Sāvatthī. Seated to one side, King Pasenadi of Kosala said this to the Blessed One - "Venerable Sir, where should a gift be given?" "Great king, where the mind becomes confident." "But Venerable Sir, where does what is given bear great fruit?" "Great king, this is one thing - where a gift should be given, and another - where what is given bears great fruit. Great king, what is given to one who is virtuous bears great fruit, not so what is given to one who is immoral. Then, great king, I shall question you about this very matter. Answer as you think fit. What do you think, great king? Suppose a battle was imminent, and an army was drawn up for combat. Then a warrior prince would come who is untrained, inexperienced, unpracticed, unskilled, timid, cowardly, frightened, ready to run. Would you employ that person, and would you have need of such a person?" "I would not, Venerable Sir, employ that person, nor would I have need of such a person." "Then a brahmin youth would come who is untrained...etc... then a merchant youth would come who is untrained...etc... then a worker youth would come who is untrained...etc... nor would I have need of such a person."

"What do you think, great king? Suppose a battle was imminent, and an army was drawn up for combat. Then a warrior prince would come who is well trained, experienced, practiced, accomplished, not timid, not cowardly, not frightened, not ready to run. Would you employ that person, and would you have need of such a person?" "I would, Venerable Sir, employ that person, and I would have need of such a person." "Then a brahmin youth would come...etc... then a merchant youth would come...etc... then a worker youth would come who is well trained, experienced, practiced, accomplished, not timid, not cowardly, not frightened, not ready to run. Would you employ that person, and would you have need of such a person?" "I would, Venerable Sir, employ that person, and I would have need of such a person."

"Even so, great king, from whatever family one goes forth from home into homelessness, and if he has abandoned the five factors and is endowed with the five factors, what is given to him bears great fruit. What are the five factors that are abandoned? Sensual desire is abandoned, ill will is abandoned, sloth and torpor are abandoned, restlessness and remorse are abandoned, doubt is abandoned. These five factors are abandoned. With which five factors is one endowed? One is endowed with the aggregate of virtue of one beyond training, endowed with the aggregate of concentration of one beyond training, endowed with the aggregate of wisdom of one beyond training, endowed with the aggregate of liberation of one beyond training, endowed with the aggregate of knowledge and vision of liberation of one beyond training. One is endowed with these five factors. Thus what is given to one who has abandoned five factors and is endowed with five factors bears great fruit. This is what the Blessed One said...etc... The Teacher -

"When in a young man are found archery and strength;

A king should employ him for battle, not a coward due to birth.

Just so patience and mildness, qualities in whom are established;

One should honour the wise person of noble conduct, even though of low birth.

"One should build delightful hermitages, and let the learned dwell there;

One should make walkways in the wilderness and paths in difficult places.

"Food, drink, and edibles, and clothing and lodgings;

One should give to the upright beings, with a clear mind.

"Just as a cloud thundering, wreathed in lightning with a hundred peaks;

Fills both high and low ground, showering upon the earth.

"Just so one with faith and learning, having prepared the food;

Satisfies mendicants with food and drink, being wise.

"Rejoicing he distributes, saying 'Give! Give!'

That indeed is his thunder, like that of a raining deity;

That mighty stream of merit rains down upon the giver."

5. The Discourse on the Simile of the Mountain

136. At Sāvatthī. When King Pasenadi of Kosala was seated to one side, the Blessed One said this to him - "Well now, where are you coming from, great king, in the middle of the day?" "Venerable Sir, I have been occupied with those royal duties which are common to kings of the warrior class who are consecrated, intoxicated with the vanity of power, obsessed with sensual greed, who have achieved stable sovereignty over their realm, and who rule over this great circle of earth having conquered it."

"What do you think, great king, suppose a person would come here from the eastern direction, trustworthy and reliable. Having approached you, he would say: 'Please, great king, you should know that I come from the eastern direction. There I saw a great mountain, high as the clouds, coming and crushing all living beings. Whatever should be done by you, great king, do it.' Then a second person would come from the western direction... etc... then a third person would come from the northern direction... etc... then a fourth person would come from the southern direction, trustworthy and reliable. Having approached you, he would say: 'Please great king, you should know that I come from the southern direction. There I saw a great mountain, high as the clouds, coming and crushing all living beings. Whatever should be done by you, great king, do it.' "When such a great, terrible peril has arisen, great king, at such a destruction of human life, when human existence is so difficult to obtain, what should be done?"

"When such a great, terrible peril has arisen, Venerable Sir, at such a destruction of human life, when human existence is so difficult to obtain, what else should be done other than living by the Teaching, living righteously, doing what is wholesome, doing what is meritorious?"

"I inform you, great king, I declare to you, great king, aging-and-death is advancing upon you, great king. "When aging-and-death are advancing upon you, great king, what should be done?" "When aging-and-death are advancing upon me, Venerable Sir, what should be done other than living by the Teaching, living righteously, doing what is wholesome, doing what is meritorious? Venerable Sir, there are elephant battles that belong to kings of the warrior class who are consecrated, intoxicated with the vanity of power, obsessed with sensual greed, who have achieved stable sovereignty over their realm, and who rule over this great circle of earth having conquered it; but for those elephant battles too, Venerable Sir, there is no destination, no domain when aging-and-death are advancing. And those, Venerable Sir, that belong to kings of the warrior class who are consecrated...etc... who rule, there are horse battles...etc... there are chariot battles...etc... there are infantry battles; but for those infantry battles too, Venerable Sir, there is no destination, no domain when aging-and-death are advancing. There are in this royal household, Venerable Sir, wise ministers who are capable of dividing approaching enemies through counsel. But for those battles of counsel too, Venerable Sir, there is no destination, no domain when aging-and-death are advancing. There exists in this royal household, Venerable Sir, abundant gold and silver, both buried in the ground and stored above, by which we are capable of bribing approaching enemies with wealth. But for those battles of wealth too, Venerable Sir, there is no destination, no domain when aging-and-death are advancing. When aging-and-death are advancing upon me, Venerable Sir, what should be done other than living by the Teaching, living righteously, doing what is wholesome, doing what is meritorious?"

"So it is, great king, so it is, great king! When aging-and-death are advancing, what should be done other than living by the Teaching, living righteously, doing what is wholesome, doing what is meritorious?" This is what the Blessed One said...etc... The Teacher -

"Just as massive mountains, reaching up to touch the sky;

They would go around everywhere, striking in all four directions.

"Thus aging and death, overwhelm living beings;

Nobles, brahmins, merchants, workers, outcasts and scavengers;

Nothing does it avoid, it crushes everything completely.

There is no ground there for elephants, nor for chariots, nor for infantry;

Nor can it be won through a battle of spells, or even through wealth.

"Therefore a wise person, seeing what is good for oneself;

The wise one should place faith in the Buddha, the Teaching, and the Community.

One who practises the Teaching with body, speech, and mind;

They praise him here itself, and after death he rejoices in heaven."

The Third Chapter.

Here is its summary -

Person, grandmother, world, enviousness, mountain simile;

Taught by the Supreme Buddha, these are the five from Kosala.

The Connected Discourses with the King of Kosala is completed.

4. Connected Discourses with Māra

1. The First Chapter

1. Discourse on Austerities and Action

137. Thus have I heard - On one occasion the Blessed One was dwelling at Uruvelā on the bank of the river Nerañjarā at the foot of the Goatherds' Banyan Tree, just after becoming fully awakened. Then, as the Blessed One was alone in seclusion, this reflection arose in his mind - "I am indeed freed from that performance of austerities. It is good indeed that I am freed from that unbeneficial performance of austerities. It is good indeed that I am freed and have attained enlightenment."

Then Māra the Evil One, having understood with his own mind the reflection in the Blessed One's mind, approached the Blessed One; having approached, he addressed the Blessed One in verse -

"Having abandoned austerities and actions, by which young men are not purified;

"Being impure you think you are pure, having missed the path to purity."

Then the Blessed One, having known "This is Māra the Evil One," addressed Māra the Evil One in verse -

"Having known that whatever immortal austerity is unbeneficial;

All of it brings harm, like an oar and rudder in a current.

"Developing virtue, concentration and wisdom, the path to enlightenment;

I have attained supreme purity, you are defeated, O End-maker."

Then Māra the Evil One, thinking "The Blessed One knows me, the Fortunate One knows me," miserable and dejected, disappeared right there.

2. The Discourse on the Beauty of the Elephant King

138. Thus have I heard - On one occasion the Blessed One was dwelling at Uruvelā on the bank of the river Nerañjarā at the foot of the Goatherds' Banyan Tree, just after becoming fully awakened. Now on that occasion the Blessed One was seated in the open air in the darkness of the night, and the rain was drizzling one drop at a time. Then Māra the Evil One, wanting to arouse fear, trepidation, and terror in the Blessed One, created the form of a great royal elephant and approached the Blessed One. Its head was like a great precious gem. Its tusks were like pure silver. Its trunk was like a huge ploughpole. Then the Blessed One, having known "This is Māra the Evil One," addressed Māra the Evil One in verse -

"Wandering for a long course, creating beauty both fair and foul;

"Enough of that, Evil One, you are defeated, O End-maker."

Then Māra the Evil One, thinking "The Blessed One knows me, the Fortunate One knows me," miserable and dejected, disappeared right there.

3. The Discourse to Subha

139. Thus have I heard - On one occasion the Blessed One was dwelling at Uruvelā on the bank of the river Nerañjarā at the foot of the Goatherds' Banyan Tree, just after becoming fully awakened. Now on that occasion the Blessed One was seated in the open air in the darkness of the night, and the rain was drizzling one drop at a time. Then Māra the Evil One, wanting to arouse fear, trepidation, and terror in the Blessed One, approached the Blessed One; having approached, he displayed various beautiful hues not far from the Blessed One, both beautiful and foul. Then the Blessed One, having known "This is Māra the Evil One," addressed Māra the Evil One in verse -

"Wandering for a long course, creating beauty both fair and foul;

"Enough of that, Evil One, you are defeated, O End-maker.

Those who are well restrained in body, speech, and mind;

They are not under Māra's sway, they are not imprisoned by Māra."

Then Māra...etc... disappeared right there.

4. First Discourse on Māra's Snare

140. Thus have I heard - On one occasion the Blessed One was dwelling at Bārāṇasī in the Deer Park at Isipatana. There the Blessed One addressed the monks: "Monks." "Venerable Sir," those monks replied to the Blessed One. The Blessed One said this -

"Monks, through careful attention and right striving, I have attained unsurpassed liberation, I have realized unsurpassed liberation. "You too, monks, through careful attention and right striving, will attain unsurpassed liberation, will realize unsurpassed liberation." Then Māra the Evil One approached the Blessed One; having approached, he addressed the Blessed One in verse -

"You are imprisoned in Māra's snare, both divine and human;

"You are imprisoned in Māra's bondage, you will not escape from me, ascetic."

"I am freed from Māra's snare, both divine and human;

I am freed from Māra's bondage, you are defeated, O End-maker."

Then Māra the Evil One...etc... disappeared right there.

5. Second Discourse on Māra's Snare

141. On one occasion the Blessed One was dwelling at Bārāṇasī in the Deer Park at Isipatana. There the Blessed One addressed the monks: "Monks." "Venerable Sir," those monks replied to the Blessed One. The Blessed One said this -

"Monks, I am freed from all snares, both divine and human. You too, monks, are freed from all snares, both divine and human. Wander forth, monks, for the welfare of the multitude, for the happiness of the multitude, out of compassion for the world, for the good, welfare, and happiness of devas and humans. Do not go two together. Teach the Teaching, monks, that is good in the beginning, good in the middle, and good in the end, with meaning and phrasing; reveal the holy life that is utterly perfect and pure. There are beings with little dust in their eyes; through not hearing the Teaching they are declining. There will be those who will understand the Teaching. I too, monks, will go to the market town of Uruvelā Senānigama for teaching the Teaching." Then Māra the Evil One approached the Blessed One; having approached, he addressed the Blessed One in verse -

"You are imprisoned in all snares, both divine and human;

"You are imprisoned in great bondage, you will not escape from me, ascetic."

"I am freed from all snares, both divine and human;

"I am freed from the great bondage, you are defeated, O End-maker."

Then Māra the Evil One...etc... disappeared right there.

6. The Discourse on the Snake

142. Thus have I heard - On one occasion the Blessed One was dwelling at Rājagaha in the Bamboo Grove, at the Squirrels' Feeding Ground. Now on that occasion the Blessed One was seated in the open air in the darkness of the night, and the rain was drizzling one drop at a time.

Then Māra the Evil One, wanting to arouse fear, trepidation, and terror in the Blessed One, created the form of a great royal serpent and approached the Blessed One. Just as there is a great single-tree boat, such was its body. Just as there is a great distiller's strainer, such was its hood. Just as there is a great Kosalan bronze dish, such were its eyes. Just as lightning flashes forth when thunder rolls, such was its tongue darting from its mouth. Just as there is a sound when a smith's bellows are being blown, such was the sound of its in-breathing and out-breathing.

Then the Blessed One, having known "This is Māra the Evil One," addressed Māra the Evil One in verse -

"One who resorts to empty dwellings,

That sage, self-controlled, is superior;

Having relinquished, he should live there,

For that is fitting for one of such kind.

"There are many wanderers, many fearsome things,

And also many flies and serpents;

Not even a hair would stir there,

The great sage gone to an empty dwelling.

"The sky might split and the earth might quake,

All living beings would indeed be terrified;

Even if they were to fix a dart in the chest,

The Enlightened Ones do not make acquisitions their shelter."

Then Māra the Evil One, thinking "The Blessed One knows me, the Fortunate One knows me," miserable and dejected, disappeared right there.

7. The Discourse on Good Learning

143. On one occasion the Blessed One was dwelling at Rājagaha in the Bamboo Grove, at the Squirrels' Feeding Ground. Then the Blessed One, having walked back and forth in the open air for much of the night, having washed his feet at dawn, having entered his dwelling, lay down on his right side in the lion's posture, placing foot on foot, mindful and clearly comprehending, having attended to the perception of rising. Then Māra the Evil One approached the Blessed One; having approached, he addressed the Blessed One in verse -

"Why do you sleep? Why are you sleeping?

Why do you sleep like an unfortunate one;

You sleep in an empty house,

Why do you sleep when the sun has risen?"

For whom the craving's net is entangling,

Craving is not there to lead anywhere;

Through the utter destruction of all acquisitions, the Enlightened One,

What is it to you here, Māra, that he sleeps?"

Then Māra the Evil One...etc... disappeared right there.

8. The Discourse on Delight

144. Thus have I heard - On one occasion the Blessed One was dwelling at Sāvatthī in Jeta's Grove, Anāthapiṇḍika's Park. Then Māra the Evil One approached the Blessed One; having approached, he spoke this verse in the presence of the Blessed One -

"One with children delights in children, Gomā delights with cows just so;

Through acquisitions comes a person's delight, indeed, one without acquisitions does not delight."

"One with children sorrows over children, Gomā sorrows with cows just so;

Through acquisitions come a person's sorrows, indeed, one without acquisitions does not sorrow."

Then Māra the Evil One, thinking "The Blessed One knows me, the Fortunate One knows me," miserable and dejected, disappeared right there.

9. First Discourse on Life

145. Thus have I heard - On one occasion the Blessed One was dwelling at Rājagaha in the Bamboo Grove, at the Squirrels' Feeding Ground. There the Blessed One addressed the monks: "Monks." "Venerable Sir," those monks replied to the Blessed One. The Blessed One said this -

"Short, monks, is the life span of human beings. The next world must be reached, what is wholesome should be done, the holy life should be lived. There is no immortality for one who is born. One who lives long, monks, lives for a hundred years or a little more.

Then Māra the Evil One approached the Blessed One; having approached, he addressed the Blessed One in verse -

"Long is the life span of human beings, a good person should not despise it;

"One should live just like milk, there is no coming of death."

"The life span of human beings is short, a good person should despise it;

One should live as if one's head were on fire, there is no non-coming of death."

Then Māra...etc... disappeared right there.

10. Second Discourse on Life

146. Thus have I heard - On one occasion the Blessed One was dwelling at Rājagaha in the Bamboo Grove, at the Squirrels' Feeding Ground. There the Blessed One...etc... said this -

Then Māra the Evil One approached the Blessed One; having approached, he addressed the Blessed One in verse -

"The days and nights do not pass by, life does not come to an end;

Life revolves around, like the chariot wheel around its axle."

"Days and nights pass by, life comes to an end;

The life span of mortals is exhausted, like the water in small streams."

Then Māra the Evil One, thinking "The Blessed One knows me, the Fortunate One knows me," miserable and dejected, disappeared right there.

The first chapter.

Here is its summary -

Austerity and action, and the dragon, beauty with the snare these two;

Snake, sleep and delight, with life span the other two.

2. The Second Chapter

1. The Discourse on the Rock

147. On one occasion the Blessed One was dwelling at Rājagaha on Vulture Peak mountain. Now on that occasion the Blessed One was seated in the open air in the darkness of the night, and the rain was drizzling one drop at a time. Then Māra the Evil One, wanting to arouse fear, trepidation, and terror in the Blessed One, approached the Blessed One; having approached, he split large rocks not far from the Blessed One.

Then the Blessed One, having known "This is Māra the Evil One," addressed Māra the Evil One in verse -

"Even if you were to shake all of Vulture Peak completely;

There is no perturbation in the rightly liberated Enlightened Ones."

Then Māra the Evil One, thinking "The Blessed One knows me, the Fortunate One knows me," miserable and dejected, disappeared right there.

2. The Discourse on "What Lion?"

148. On one occasion the Blessed One was dwelling at Sāvatthī in Jeta's Grove, Anāthapiṇḍika's Park. Now on that occasion the Blessed One was teaching the Teaching surrounded by a great assembly.

Then this occurred to Māra the Evil One: "This ascetic Gotama is teaching the Teaching surrounded by a great assembly. What if I were to approach the ascetic Gotama to make him blind?" Then Māra the Evil One approached the Blessed One; having approached, he addressed the Blessed One in verse -

"Why do you roar like a lion, confident in this assembly;

"You have an opponent, do you think you are victorious?"

"The great heroes roar indeed, confident in assemblies;

The Truth Finders have attained strength, crossed over the world's attachments."

Then Māra the Evil One, thinking "The Blessed One knows me, the Fortunate One knows me," miserable and dejected, disappeared right there.

3. The Discourse on the Stone Splinter

149. Thus have I heard - On one occasion the Blessed One was dwelling at Rājagaha in the Deer Park at Maddakucchi. Now on that occasion the Blessed One's foot had been cut by a stone splinter, and severe bodily feelings arose in the Blessed One - painful, sharp, severe, acute, disagreeable, unpleasant. The Blessed One endured them mindfully and with clear comprehension, without becoming distressed. Then the Blessed One, having folded his outer robe in four, lay down on his right side in the lion's posture, placing foot on foot, mindful and clearly comprehending. Then Māra the Evil One approached the Blessed One; having approached, he addressed the Blessed One in verse -

"Are you lying down in dullness or intoxicated with poetry,

Do you not have abundant goals;

Alone in a secluded dwelling,

With drowsy face, why do you sleep?"

"I do not lie down from laziness nor intoxicated with poetry,

Having attained the goal, I am free from sorrow;

Alone in a secluded dwelling,

I lie down with compassion for all beings.

"Those who have a dart entered in their chest,

Their heart trembling again and again;

Even they with dart obtain sleep here,

Therefore I, with dart removed, do not sleep.

"I do not worry while awake nor fear to sleep,

Days and nights do not torment me;

I do not see deterioration anywhere in the world,

Therefore I sleep with compassion for all beings."

Then Māra the Evil One, thinking "The Blessed One knows me, the Fortunate One knows me," miserable and dejected, disappeared right there.

4. The Discourse on Proper Form

150. On one occasion the Blessed One was dwelling among the Kosalans in the brahmin village of Ekasālā. Now on that occasion the Blessed One was teaching the Teaching surrounded by a great assembly of householders.

Then this occurred to Māra the Evil One: "This ascetic Gotama is teaching the Teaching surrounded by a great assembly of householders. What if I were to approach the ascetic Gotama to make him blind?" Then Māra the Evil One approached the Blessed One; having approached, he addressed the Blessed One in verse -

"This is not proper for you, that you instruct others;

Do not get caught in attraction and repulsion, act accordingly."

"Out of compassionate concern for welfare the Enlightened One, when instructing others;

The Truth Finder is freed from attraction and repulsion."

Then Māra the Evil One, thinking "The Blessed One knows me, the Fortunate One knows me," miserable and dejected, disappeared right there.

5. The Discourse on the Mental

151. Thus have I heard - On one occasion the Blessed One was dwelling at Sāvatthī in Jeta's Grove, Anāthapiṇḍika's Park. Then Māra the Evil One approached the Blessed One; having approached, he addressed the Blessed One in verse -

"A snare moving through the sky, this mental one that roams;

"With that I will afflict you, you will not escape from me, ascetic."

"Forms, sounds, tastes, odours, and delightful tactile objects;

"Here my desire has vanished, you are defeated, O End-maker."

Then Māra the Evil One, thinking "The Blessed One knows me, the Fortunate One knows me," miserable and dejected, disappeared right there.

6. The Discourse on Attainment

152. At Sāvatthī. Now on that occasion the Blessed One was instructing, inspiring, rousing and gladdening the monks with a Teaching talk concerning the five aggregates subject to clinging. And those monks were listening to the Teaching attentively, applying their minds, directing their whole minds, with eager ears.

Then this occurred to Māra the Evil One: "This ascetic Gotama is instructing, inspiring, rousing and gladdening the monks with a Teaching talk concerning the five aggregates subject to clinging. And those monks were listening to the Teaching attentively, applying their minds, directing their whole minds, with eager ears. What if I were to approach the ascetic Gotama to make him blind?"

Now on that occasion several bowls were left in the open air. Then Māra the Evil One, having created the form of a bull, approached those bowls. Then a certain monk said this to another monk - "Monk, monk, that bull might break the bowls." When this was said, the Blessed One said this to that monk - "That is not a bull, monk. That is Māra the Evil One who has come to destroy your vision." Then the Blessed One, having known "This is Māra the Evil One," addressed Māra the Evil One in verse -

"Form, feeling, perception, consciousness and what is conditioned;

This I am not, this is not mine, thus one becomes dispassionate there.

"Thus dispassionate, secure in self, gone beyond all fetters;

Though searching in all states, even Māra's army did not find him."

Then Māra the Evil One...etc... disappeared right there.

7. The Discourse on the Six Contact Bases

153. On one occasion the Blessed One was dwelling at Vesālī in the Great Wood in the Hall with the Peaked Roof. Now on that occasion the Blessed One was instructing, inspiring, rousing and gladdening the monks with a Teaching talk concerning the six bases of contact. And those monks were listening to the Teaching attentively, applying their minds, directing their whole minds, with eager ears.

Then this occurred to Māra the Evil One: "This ascetic Gotama is instructing, inspiring, rousing and gladdening the monks with a Teaching talk concerning the six bases of contact. And those monks were listening to the Teaching attentively, applying their minds, directing their whole minds, with eager ears. What if I were to approach the ascetic Gotama to make him blind?" Then Māra the Evil One approached the Blessed One; having approached, he made a great terrifying sound not far from the Blessed One, and it seemed as if the earth was splitting open. Then a certain monk said this to another monk - "Monk, monk, it seems as if the earth is splitting open." When this was said, the Blessed One said this to that monk - "This is not the earth splitting open, monk. That is Māra the Evil One who has come to destroy your vision." Then the Blessed One, having known "This is Māra the Evil One," addressed Māra the Evil One in verse -

"Forms, sounds, tastes, odours, contacts and all mental phenomena;

This is the terrible worldly material thing, in this the world is deluded.

"And transcending this, the mindful disciple of the Buddha;

Having crossed over Māra's realm, shines like the sun."

Then Māra the Evil One...etc... disappeared right there.

8. The Discourse on Alms

154. On one occasion the Blessed One was dwelling among the Magadhans in the brahmin village of Pañcasālā. Now on that occasion there were festivities for the young women in the brahmin village of Pañcasālā. Then the Blessed One, having dressed in the morning and taking his bowl and robe, entered the brahmin village of Pañcasālā for alms. Now on that occasion the brahmins and householders of Pañcasālā had been possessed by Māra the Evil One - "Let not the ascetic Gotama obtain alms."

Then the Blessed One entered the brahmin village of Pañcasālā for alms with his bowl just as empty and returned with his bowl just as empty. Then Māra the Evil One approached the Blessed One; having approached, he said this to the Blessed One - "Did you get any alms, ascetic?" "You have acted in such a way, Evil One, that I would not get alms." "Then, Venerable Sir, let the Blessed One enter the brahmin village of Pañcasālā for alms a second time. I shall act in such a way that the Blessed One will get alms."

Māra has produced demerit, having attacked the Truth Finder;

What do you think, Evil One, will not my evil ripen?

"Indeed we live very happily, we who have nothing;

We shall feed on rapture, like the Ābhassara deities."

Then Māra the Evil One, thinking "The Blessed One knows me, the Fortunate One knows me," miserable and dejected, disappeared right there.

9. The Discourse on the Farmer

155. At Sāvatthī. Now on that occasion the Blessed One was instructing, inspiring, rousing and gladdening the monks with a Teaching talk connected with Nibbāna. And those monks were listening to the Teaching attentively, applying their minds, directing their whole minds, with eager ears.

Then this occurred to Māra the Evil One: "This ascetic Gotama with a Teaching talk connected with Nibbāna to the monks...etc... What if I were to approach the ascetic Gotama to make him blind?" Then Māra the Evil One, having created the form of a farmer, carrying a large plough on his shoulder, taking a long goad, with dishevelled hair, wearing hempen garments, with mud-stained feet, approached the Blessed One; having approached, he said this to the Blessed One - "Have you seen my bulls, ascetic?" "But Evil One, what do you want with bulls?" "The eye is mine, ascetic, forms are mine, the base of eye-contact-consciousness is mine. Where, ascetic, will you go to escape from me? The ear is mine, ascetic, sounds are mine...etc... The nose is mine, ascetic, odours are mine; The tongue is mine, ascetic, tastes are mine; The body is mine, ascetic, tactile objects are mine; The mind is mine, ascetic, mind-objects are mine, the base of mind-contact-consciousness is mine. Where, ascetic, will you go to escape from me?"

"The eye is indeed yours, Evil One, forms are yours, the base of eye-contact-consciousness is yours. But where, Evil One, there is no eye, no forms, no base of consciousness due to eye-contact, there is no way for you there, Evil One. The ear is yours, Evil One, sounds are yours, the base of consciousness due to ear-contact is yours. But where, Evil One, there is no ear, no sounds, no base of consciousness due to ear-contact, there is no way for you there, Evil One. The nose is yours, Evil One, odours are yours, the base of consciousness due to nose-contact is yours. But where, Evil One, there is no nose, no odours, no base of consciousness due to nose-contact, there is no way for you there, Evil One. The tongue is yours, Evil One, tastes are yours, the base of consciousness due to tongue-contact is yours...etc... The body is yours, Evil One, tactile objects are yours, the base of consciousness due to body-contact is yours...etc... The mind is yours, Evil One, mind-objects are yours, the base of consciousness due to mind-contact is yours. But where, Evil One, there is no mind, no mind-objects, no base of consciousness due to mind-contact, there is no way for you there, Evil One."

"Those who say 'This is mine', those who say 'I am';

"If your mind is here, you will not escape from me, ascetic."

"What they say is not mine, those who say are not me;

Know this, Evil One, you will not even see my path."

Then Māra the Evil One...etc... disappeared right there.

10. Discourse on Kingship

156. On one occasion the Blessed One was dwelling among the Kosalans in a forest hut in the Himalayan region. Then, as the Blessed One was alone in seclusion, this reflection arose in his mind - "Is it possible to rule a kingdom righteously: without killing or causing others to kill, without conquering or causing others to conquer, without sorrowing or causing others to sorrow?"

Then Māra the Evil One, having understood with his own mind the reflection in the Blessed One's mind, approached the Blessed One; having approached, he said this to the Blessed One - "May the Blessed One rule the kingdom, Venerable Sir, may the Fortunate One rule the kingdom righteously: without killing or causing others to kill, without conquering or causing others to conquer, without sorrowing or causing others to sorrow." "Why do you see in me, Evil One, that you say this to me - 'May the Blessed One rule the kingdom, Venerable Sir, may the Fortunate One rule the kingdom righteously: without killing or causing others to kill, without conquering or causing others to conquer, without sorrowing or causing others to sorrow'?" "The Blessed One, Venerable Sir, has developed, cultivated, made a vehicle of, made a basis of, maintained, practised, and properly undertaken the four bases for spiritual power. And if he wished, Venerable Sir, the Blessed One could resolve upon the Himavant, king of mountains, being entirely of gold, and gold it would be."

"Of a mountain of gold, of pure gold, even if complete;

Two or three are not enough for one, thus the wise one should live righteously.

"One who has seen suffering and its source,

How could that person incline to sensual pleasures;

Having understood acquisition as bondage in the world,

For its removal that person should train."

Then Māra the Evil One, thinking "The Blessed One knows me, the Fortunate One knows me," miserable and dejected, disappeared right there.

The Second Chapter.

Here is its summary -

The stone, the lion, and the fragment, the suitable and the mind;

The bowl, the base, the alms, the farmer, with kingship - these are the ten.

3. The Third Chapter

1. The Discourse About Several

157. Thus have I heard - On one occasion the Blessed One was dwelling among the Sakyans at Silāvatī. Now on that occasion several monks were dwelling not far from the Blessed One, diligent, ardent and resolute. Then Māra the Evil One, having created the form of a brahmin, wearing a large matted topknot, dressed in an antelope hide, old, bent like a roof beam, breathing heavily, taking a staff of fig wood, approached those monks; having approached, he said this to those monks - "You are young wanderers, black-haired youths, endowed with the blessing of youth, in the prime of life, and have not yet played with sensual pleasures. Let you enjoy human sensual pleasures. Do not abandon what is directly visible to pursue what takes time." "We are not, brahmin, abandoning what is directly visible to pursue what takes time. Rather, brahmin, having abandoned what takes time, we pursue what is directly visible. For sensual pleasures have been declared by the Blessed One to take time, with much suffering and much despair; the danger in them is greater. This Teaching is directly visible, immediately effective, inviting one to come and see, leading onwards, to be personally experienced by the wise." When this was said, Māra the Evil One shook his head, wagged his tongue, raised his brow into three furrows on his forehead, and departed leaning on his staff.

Then those monks approached the Blessed One; having approached, they paid homage to the Blessed One and sat down to one side. Seated to one side, those monks said this to the Blessed One - "Here, Venerable Sir, we are dwelling not far from the Blessed One, diligent, ardent and resolute. Then, Venerable Sir, a certain brahmin wearing a large matted topknot, dressed in an antelope hide, old, bent like a roof beam, breathing heavily, taking a staff of fig wood, approached us; having approached, he said this to us - 'You are young wanderers, black-haired youths, endowed with the blessing of youth, in the prime of life, and have not yet played with sensual pleasures. Let you enjoy human sensual pleasures. Do not abandon what is directly visible to pursue what takes time.' When this was said, Venerable Sir, we said this to that brahmin - 'We are not, brahmin, abandoning what is directly visible to pursue what takes time. Rather, brahmin, having abandoned what takes time, we pursue what is directly visible. For sensual pleasures have been declared by the Blessed One to take time, with much suffering and much despair; the danger in them is greater. This Teaching is directly visible, immediately effective, inviting one to come and see, leading onwards, to be personally experienced by the wise.' When this was said, Venerable Sir, that brahmin shook his head, wagged his tongue, raised his brow into three furrows on his forehead, and departed leaning on his staff."

"That, monks, was not a brahmin. That is Māra the Evil One who has come to destroy your vision." Then the Blessed One, having understood the meaning of this, on that occasion spoke this verse:

"One who has seen suffering and its source,

How could that person incline to sensual pleasures;

Having understood acquisition as bondage in the world,

For its removal that person should train."

2. Samiddhi Sutta

158. On one occasion the Blessed One was dwelling among the Sakyans at Silāvatī. Now on that occasion the Venerable Samiddhi was dwelling not far from the Blessed One, diligent, ardent and resolute. Then, as the Venerable Samiddhi was alone in seclusion, this reflection arose in his mind - "It is a gain for me, it is well-gotten for me, that my Teacher is the Arahant, the Perfectly Enlightened One. It is a gain for me, it is well-gotten for me, that I have gone forth in such a well-expounded Teaching and Discipline. It is a gain for me, it is well-gotten for me, that my fellow monks are virtuous, of good qualities." Then Māra the Evil One, having understood with his own mind the reflection in the Venerable Samiddhi's mind, approached the Venerable Samiddhi; having approached, he made a great terrifying sound not far from the Venerable Samiddhi, and it seemed as if the earth was splitting open.

Then the Venerable Samiddhi approached the Blessed One; having approached, he paid homage to the Blessed One and sat down to one side. Seated to one side, the Venerable Samiddhi said this to the Blessed One - "Here, Venerable Sir, I am dwelling not far from the Blessed One, diligent, ardent and resolute. Then, Venerable Sir, as I was alone in seclusion, this reflection arose in my mind - 'It is a gain for me, it is well-gotten for me, that my Teacher is the Arahant, the Perfectly Enlightened One. It is a gain for me, it is well-gotten for me, that I have gone forth in such a well-expounded Teaching and Discipline. It is a gain for me, it is well-gotten for me, that my fellow monks are virtuous, of good qualities.' Then, Venerable Sir, not far from me there was a great terrifying sound, and it seemed as if the earth was splitting open."

"That, Samiddhi, is not the earth splitting open. That is Māra the Evil One who has come to destroy your vision. Go, Samiddhi, dwell right there, diligent, ardent and resolute." "Yes, Venerable Sir," the Venerable Samiddhi replied to the Blessed One and, having risen from his seat, paid homage to the Blessed One, circumambulated him, and departed. For the second time, the Venerable Samiddhi dwelt right there, diligent, ardent and resolute. For the second time, as the Venerable Samiddhi was alone in seclusion...etc... For the second time, Māra the Evil One, having understood with his own mind the reflection in the Venerable Samiddhi's mind...etc... and it seemed as if the earth was splitting open. Then the Venerable Samiddhi addressed Māra the Evil One in verse -

"Out of faith I went forth, from home into homelessness;

Mindfulness and wisdom have awakened in me, and my mind is well concentrated;

Create forms as you wish, you will never afflict me."

Then Māra the Evil One, thinking "The monk Samiddhi knows me," miserable and dejected, disappeared right there.

3. Godhika Discourse

159. Thus have I heard - On one occasion the Blessed One was dwelling at Rājagaha in the Bamboo Grove, at the Squirrels' Feeding Ground. Now on that occasion the Venerable Godhika was dwelling on the Black Rock on the slope of Isigili. Then the Venerable Godhika, dwelling diligent, ardent and resolute, attained temporary liberation of mind. Then the Venerable Godhika fell away from that temporary liberation of mind. For the second time, the Venerable Godhika, dwelling diligent, ardent and resolute, attained temporary liberation of mind. For the second time, the Venerable Godhika fell away from that temporary liberation of mind. For the third time, the Venerable Godhika, dwelling diligent, ardent and resolute, attained temporary liberation of mind. For the third time, the Venerable Godhika from that...etc... fell away. For the fourth time, the Venerable Godhika, diligent...etc... attained liberation. For the fourth time, the Venerable Godhika from that...etc... fell away. For the fifth time, the Venerable Godhika...etc... attained liberation of mind. For the fifth time, the Venerable...etc... fell away from liberation. For the sixth time, the Venerable Godhika, dwelling diligent, ardent and resolute, attained temporary liberation of mind. For the sixth time, the Venerable Godhika fell away from that temporary liberation of mind. For the seventh time, the Venerable Godhika, dwelling diligent, ardent and resolute, attained temporary liberation of mind.

Then this occurred to the Venerable Godhika - "For the sixth time I have fallen away from temporary liberation of mind. What if I were to use the knife?" Then Māra the Evil One, having understood with his own mind the reflection in the Venerable Godhika's mind, approached the Blessed One; having approached, he addressed the Blessed One in verses -

"Great hero of great wisdom, shining with spiritual power and fame;

Gone beyond all animosity and fear, I pay homage at your feet, O One with Vision.

"Your disciple, O Great Hero, having overcome death, death;

Wishes and intends, restrain that, O Bearer of Light.

"For how, Blessed One, could your disciple delighting in the Teaching;

"A trainee with unattained goal, though well-known among people, might die."

Now on that occasion the Venerable Godhika had used the knife. Then the Blessed One, having known "This is Māra the Evil One," addressed Māra the Evil One in verse -

"Thus indeed do the wise act, they do not yearn for life;

"Having pulled out craving with its root, Godhika has attained final Nibbāna."

Then the Blessed One addressed the monks - "Come, monks, let us approach the Black Rock on the Isigili slope where the clansman Godhika took his life." "Yes, Venerable Sir," those monks replied to the Blessed One.

Then the Blessed One, together with several monks, approached the Black Rock on the Isigili slope. The Blessed One saw the Venerable Godhika lying on the bed with his shoulders turned from afar. Now on that occasion a smoky, dark form was going to the eastern direction, to the western direction, to the northern direction, to the southern direction, to the upward direction, to the downward direction, and to the intermediate directions.

Then the Blessed One addressed the monks - "Do you see, monks, that smoky, dark form going to the eastern direction, to the western direction, to the northern direction, to the southern direction, to the upward direction, to the downward direction, and to the intermediate directions?" "Yes, Venerable Sir." "That, monks, is Māra the Evil One searching for the consciousness of the clansman Godhika - 'Where is the consciousness of the clansman Godhika established?' But, monks, with unestablished consciousness the clansman Godhika has attained final Nibbāna." Then Māra the Evil One, taking a yellow wood-apple lute, approached the Blessed One; having approached, he addressed the Blessed One in verse -

"Above, below, and across, in the directions and intermediate directions,

"Searching I do not find where Godhika has gone."

"That wise one endowed with steadfastness, a meditator always delighting in meditation;

Practising day and night, not desiring life.

"Having conquered Death's army, not coming to renewed existence;

"Having pulled out craving with its root, Godhika has attained final Nibbāna."

Overcome with sorrow, his lute fell from his armpit;

Then that unhappy spirit, disappeared right there."

4. The Discourse on Following for Seven Years

160. Thus have I heard - On one occasion the Blessed One was dwelling at Uruvelā on the bank of the river Nerañjarā at the foot of the Goatherds' Banyan Tree. Now on that occasion Māra the Evil One had been following the Blessed One for seven years, looking for an opening but finding none. Then Māra the Evil One approached the Blessed One; having approached, he addressed the Blessed One in verse -

"Are you sunk in sorrow as you meditate in the forest,

Have you lost your wealth or are you seeking it;

Have you committed any offence in the village,

Why do you not associate with people;

Why do you not make friends with anyone?"

"Having dug up the root of sorrow completely,

Taintless, I meditate without grieving;

Having cut off all greedy chatter about existence,

Taintless, I meditate, O companion of the heedless."

"Those who say 'This is mine', those who say 'I am';

"If your mind is here, you will not escape from me, ascetic."

"What they say is not mine, those who say are not me;

Know this, Evil One, you will not even see my path."

"If one has discovered the path, secure, leading to the Deathless;

Go away, go alone by yourself, why do you instruct another?"

"People who wish to go to the far shore ask about the realm free from death;

When questioned, I declare: "What is true is without acquisition."

"Just as, Venerable Sir, not far from a village or town there is a pond. There would be a crab there. Then, Venerable Sir, many boys or girls would leave that village or town and approach that pond; having approached, having lifted that crab out of the water, they would place it on dry land. Whenever, Venerable Sir, that crab would extend a claw, those boys or girls would cut it off, break it, crush it with a stick or stone. Thus, Venerable Sir, with all its claws cut off, broken, and crushed, that crab would be unable to enter that pond. Even so, Venerable Sir, whatever contortions, vacillations, and wrigglings, all these have been cut off, broken, and crushed by the Blessed One. And now, Venerable Sir, I am unable to approach the Blessed One again looking for an opening. Then Māra the Evil One spoke these verses of dejection in the presence of the Blessed One -

"A crow circled around a stone that looked like fat;

Here we might find something tender, there might be some gratification.

"Not finding any gratification there, the crow flew away;

Like a crow encountering a rock, we depart disappointed from Gotama."

5. Discourse on Māra's Daughters

161. Then Māra the Evil One, having spoken these verses of dejection in the presence of the Blessed One, withdrew from that place and sat cross-legged on the ground not far from the Blessed One, silent, dismayed, with shoulders drooping, face down, brooding, at a loss for words, scratching the ground with a stick. Then Taṇhā, Arati, and Ragā, the daughters of Māra, approached Māra the Evil One; having approached, they addressed Māra the Evil One in verse -

"Why are you dejected, father, what person do you grieve for;

"We will bind you with the snare of lust, like an elephant in the forest;

Having bound you we will lead you away, you will be under our control."

"The Arahant, the Fortunate One in the world, cannot be easily led by lust;

"He has transcended Māra's realm, therefore I grieve intensely."

Then Taṇhā, Arati, and Ragā, the daughters of Māra, approached the Blessed One; having approached, they said this to the Blessed One - "Let us serve your feet, ascetic." Then the Blessed One paid no attention, as is natural for one liberated in the unsurpassed extinction of acquisitions.

Then Taṇhā, Arati, and Ragā, the daughters of Māra, withdrew to one side and thought thus: "People's intentions are diverse. What if we were to create three hundred forms of maidens, a hundred each?" Then Taṇhā, Arati, and Ragā, the daughters of Māra, having created three hundred forms of maidens, a hundred each, approached the Blessed One; having approached, they said this to the Blessed One - "Let us serve your feet, ascetic." To that too the Blessed One paid no attention, as is natural for one liberated in the unsurpassed extinction of acquisitions.

Then Taṇhā, Arati, and Ragā, the daughters of Māra, withdrew to one side and thought thus: "People's intentions are diverse. What if we were to create three hundred forms of young maidens, a hundred each?" Then Taṇhā, Arati, and Ragā, the daughters of Māra, having created three hundred forms of young maidens, a hundred each, approached the Blessed One; having approached, they said this to the Blessed One - "Let us serve your feet, ascetic." To that too the Blessed One paid no attention, as is natural for one liberated in the unsurpassed extinction of acquisitions.

Then Taṇhā and... etc... What if we were to create three hundred forms of women who have given birth once, a hundred each?" Then Taṇhā and... etc... having created three hundred forms of women who have given birth once, a hundred each, approached the Blessed One; having approached, they said this to the Blessed One - "Let us serve your feet, ascetic." To that too the Blessed One paid no attention, as is natural for one liberated in the unsurpassed extinction of acquisitions.

Then Taṇhā and... etc... What if we were to create three hundred forms of women who have given birth twice, a hundred each?" Then Taṇhā and... etc... having created three hundred forms of women who have given birth twice, a hundred each, approached the Blessed One... etc... as is natural for one liberated in the unsurpassed extinction of acquisitions. Then Taṇhā and... etc... What if we were to create three hundred forms of middle-aged women, a hundred each?" Then Taṇhā and... etc... having created three hundred forms of middle-aged women, a hundred each... etc... in the unsurpassed extinction of acquisitions.

Then Taṇhā and... etc... "Let us create three hundred forms of great women, a hundred each." Then Taṇhā and... etc... having created three hundred forms of great women, a hundred each, approached the Blessed One... etc... in the unsurpassed extinction of acquisitions. Then Taṇhā, Arati, and Ragā, the daughters of Māra, withdrew to one side and said: "Our father spoke truly:

"The Arahant, the Fortunate One in the world, cannot be easily led by lust;

"He has transcended Māra's realm, therefore I grieve intensely."

"If we were to attack with this method an ascetic or brahmin who has not removed lust, either their heart would burst, or hot blood would come from their mouth, or they would go mad, or become mentally deranged. Or just as a green reed, when cut, dries up, withers, and fades; even so, one would dry up, wither, and fade."

Then Taṇhā, Arati, and Ragā, the daughters of Māra, approached the Blessed One; having approached, they stood to one side. Standing to one side, Taṇhā the daughter of Māra addressed the Blessed One in verse -

"Are you sunk in sorrow as you meditate in the forest,

Have you lost your wealth or are you seeking it;

Have you committed any offence in the village,

Why do you not associate with people;

Why do you not make friends with anyone?"

"The attainment of the goal, the peace of heart,

Having conquered the army of the dear and pleasant forms;

Alone I meditate and found happiness through enlightenment,

Therefore I do not make friendship with people;

I do not make friends with anyone."

Then Arati, the daughter of Māra, addressed the Blessed One in verse -

"How dwelling abundantly here is a monk,

Who has crossed the five floods and here crossed the sixth;

How meditating abundantly does perception of sensual pleasure,

They become outsiders not having gained that.'

With tranquil body and well-liberated mind,

Without formations, mindful, homeless;

Having known the Teaching, meditating without thought,

Does not become agitated, does not delight, is not dull.

"Such is the dwelling of many a monk here,

Who has crossed the five floods and here crossed the sixth;

Thus meditating abundantly, perception of sensual pleasure,

They become outsiders not having gained that.'

Then Ragā, daughter of Māra, spoke this verse in the presence of the Blessed One -

"Having cut off craving, living with groups and the Community,

Many faithful ones will surely practice;

This homeless one will indeed lead many people,

Having cut off [craving], to beyond the realm of the King of Death."

"The great heroes, the Truth Finders, guide by the true Teaching;

When they guide by the Teaching, what jealousy can there be towards those who understand?"

Then Taṇhā, Arati, and Ragā, the daughters of Māra, approached Māra the Evil One. Māra the Evil One saw his daughters Taṇhā, Arati, and Rāga coming from afar. Having seen them, he addressed them in verses -

"Fools, you crush a mountain with lotus stalks;

Dig the mountain with your nail, chew iron with your teeth.

"Having struck your head against a rock, seek a foothold in an abyss;

Having struck your chest against a stump, be repelled from Gotama."

Blazing they came, Taṇhā, Arati and Ragā;

The Teacher dispelled them there, like the wind dispels cotton."

The Third Chapter.

Here is its summary -

Many, Samiddhi, Godhika, seven years;

Daughter, taught by the Supreme Buddha, these are the five about Māra.

Connected Discourses with Māra is completed.

5. Connected Discourses with Buddhist Nuns

1. Discourse with Āḷavikā

162. Thus have I heard - On one occasion the Blessed One was dwelling at Sāvatthī in Jeta's Grove, Anāthapiṇḍika's Park. Then the bhikkhunī Āḷavikā, having dressed in the morning and taking her bowl and robe, entered Sāvatthī for alms. Having walked for alms in Sāvatthī and returned from her almsround after the meal, she went to the Dark Wood seeking seclusion. Then Māra the Evil One, wanting to arouse fear, trepidation, and terror in the bhikkhunī Āḷavikā, wanting to make her fall away from seclusion, approached the bhikkhunī Āḷavikā; having approached, he addressed the bhikkhunī Āḷavikā in verse -

"There is no escape in the world, what will you do with seclusion;

"Enjoy sensual delights, do not be one who regrets later."

Then this occurred to the bhikkhunī Āḷavikā - "Who is this who speaks the verse, is it a human being or a nonhuman spirit?" Then this occurred to the bhikkhunī Āḷavikā - "This is Māra the Evil One who speaks the verse, wanting to arouse fear, trepidation, and terror in me, wanting to make me fall away from seclusion." Then the bhikkhunī Āḷavikā, having known "This is Māra the Evil One," replied to Māra the Evil One in verse -

"There is escape in the world, well touched by my wisdom;

Friend of the negligent, Evil One, you do not know that state.

"Sensual pleasures are like a sword stake, a butcher's block for the aggregates;

What you call delight in sensual pleasure was discontent for me."

Then Māra the Evil One, thinking "The bhikkhunī Āḷavikā knows me," miserable and dejected, disappeared right there.

2. Somā Sutta

163. At Sāvatthī. Then the bhikkhunī Somā, having dressed in the morning and taking her bowl and robe, entered Sāvatthī for alms. Having walked for alms in Sāvatthī and returned from her almsround after the meal, she approached the Dark Wood for the day's abiding. Having entered the Dark Wood, she sat down for the day's abiding at the foot of a certain tree. Then Māra the Evil One, wanting to arouse fear, trepidation, and terror in the bhikkhunī Somā, wanting to make her fall away from concentration, approached the bhikkhunī Somā; having approached, he addressed the bhikkhunī Somā in verse -

"That state which is to be attained by sages, a state very difficult to achieve;

'That cannot be attained by a woman with two-finger wisdom.'

Then it occurred to the bhikkhunī Somā - "Who is this who speaks the verse, is it a human being or a nonhuman spirit?" Then it occurred to the bhikkhunī Somā - "This is Māra the Evil One who speaks the verse, wanting to arouse fear, trepidation, and terror in me, wanting to make me fall away from concentration." Then the bhikkhunī Somā, having known "This is Māra the Evil One," replied to Māra the Evil One in verse -

"What can womanhood do when the mind is well concentrated;

When knowledge is present, one sees the Teaching rightly.

"If anyone should think thus: 'I am a woman or a man';

Or anything else whatsoever, Māra is worthy to address them."

Then Māra the Evil One, thinking "The bhikkhunī Somā knows me," miserable and dejected, disappeared right there.

3. The Discourse about Kisāgotamī

164. At Sāvatthī. Then the bhikkhunī Kisāgotamī, having dressed in the morning and taking her bowl and robe, entered Sāvatthī for alms. Having walked for alms in Sāvatthī and returned from her almsround after the meal, she approached the Dark Wood for the day's abiding. Having entered the Dark Wood, she sat down for the day's abiding at the foot of a certain tree. Then Māra the Evil One, wanting to arouse fear, trepidation, and terror in the bhikkhunī Kisāgotamī, wanting to make her fall away from concentration, approached the bhikkhunī Kisāgotamī; having approached, he addressed the bhikkhunī Kisāgotamī in verse -

"Why are you, as if with a dead child, sitting alone with a tearful face;

"Alone in the middle of the forest, are you looking for a man?"

Then this occurred to the bhikkhunī Kisāgotamī - "Who is this who speaks the verse, is it a human being or a nonhuman spirit?" Then this occurred to the bhikkhunī Kisāgotamī - "This is Māra the Evil One who speaks the verse, wanting to arouse fear, trepidation, and terror in me, wanting to make me fall away from concentration."

Then the bhikkhunī Kisāgotamī, having known "This is Māra the Evil One," replied to Māra the Evil One in verse -

"I have completely lost my sons, men come to their end;

I do not sorrow, I do not weep, I am not afraid of that, friend.

"Delight is destroyed everywhere, the mass of darkness is shattered;

Having conquered Death's army, I dwell taintless."

Then Māra the Evil One, thinking "The bhikkhunī Kisāgotamī knows me," miserable and dejected, disappeared right there.

4. Victory Discourse

165. At Sāvatthī. Then the bhikkhunī Vijayā, having dressed in the morning and... etc... sat down for the day's abiding at the foot of a certain tree. Then Māra the Evil One, wanting to arouse fear, trepidation, and terror in the bhikkhunī Vijayā, wanting to make her fall away from concentration, approached the bhikkhunī Vijayā; having approached, he addressed the bhikkhunī Vijayā in verse -

"You are young and beautiful, and I too am a young youth;

"Let us delight with the five-factored musical instrument."

Then this occurred to the bhikkhunī Vijayā - "Who is this who speaks the verse, is it a human being or a nonhuman spirit?" Then this occurred to the bhikkhunī Vijayā - "This is Māra the Evil One who speaks the verse, wanting to arouse fear, trepidation, and terror in me, wanting to make me fall away from concentration." Then the bhikkhunī Vijayā, having known "This is Māra the Evil One," replied to Māra the Evil One in verse -

"Forms, sounds, tastes, odours, and delightful tactile objects;

I hand it over to you, Māra, I have no need for it.

"With this putrid body, breaking up and disintegrating;

I am troubled and ashamed, craving for sensual pleasures has been destroyed.

"Those beings who go to the form realm, and those who dwell in the formless realm;

And the peaceful attainment, darkness is destroyed everywhere."

Then Māra the Evil One, thinking "The bhikkhunī Vijayā knows me," miserable and dejected, disappeared right there.

5. The Discourse on Uppalavaṇṇā

166. At Sāvatthī. Then the bhikkhunī Uppalavaṇṇā, having dressed in the morning and... etc... stood at the foot of a fully blossoming sal tree. Then Māra the Evil One, wanting to arouse fear, trepidation, and terror in the bhikkhunī Uppalavaṇṇā, wanting to make her fall away from concentration, approached the bhikkhunī Uppalavaṇṇā; having approached, he addressed the bhikkhunī Uppalavaṇṇā in verse -

"Having approached this tree with its crown in full bloom, O nun,

You stand alone at the foot of the sala tree;

You have no second one of your beauty and stature,

Foolish one, are you not afraid of rogues?"

Then this occurred to the bhikkhunī Uppalavaṇṇā - "Who is this who speaks the verse, is it a human being or a nonhuman spirit?" Then this occurred to the bhikkhunī Uppalavaṇṇā - "This is Māra the Evil One who speaks the verse, wanting to arouse fear, trepidation, and terror in me, wanting to make me fall away from concentration." Then the bhikkhunī Uppalavaṇṇā, having known "This is Māra the Evil One," replied to Māra the Evil One in verse -

"Even a hundred thousand mixers,

Having come here, they would be like that;

I do not stir a hair, I do not tremble,

I do not fear you, Māra, even alone.

"I can vanish, or I can enter your belly;

Even between your eyelashes, standing there you will not see me.

"I am one with mastery over mind, the bases for spiritual power are well developed;

I am freed from all bondage, I am not afraid of that, friend.

Then Māra the Evil One, thinking "The bhikkhunī Uppalavaṇṇā knows me," miserable and dejected, disappeared right there.

6. The Discourse about Cālā

167. At Sāvatthī. Then the bhikkhunī Cālā, having dressed in the morning and... etc... sat down for the day's abiding at the foot of a certain tree. Then Māra the Evil One approached the bhikkhunī Cālā; having approached, he said this to the bhikkhunī Cālā - "What is it that you do not delight in, bhikkhunī?" "Friend, I do not delight in birth."

"Why do you not delight in birth? One who is born enjoys sensual pleasures;

"But who taught you this: 'Do not delight in birth, Buddhist nun'?"

"For one who is born there is death, one born experiences sufferings;

Bondage, violence, affliction, therefore I do not delight in birth.

"The Enlightened One taught the Teaching, for transcendence of birth;

For the abandoning of all suffering, he established me in truth.

"Those beings who go to the form realm, and those who dwell in the formless realm;

Not understanding cessation, they come again to renewed existence.

Then Māra the Evil One, thinking "The bhikkhunī Cālā knows me," miserable and dejected, disappeared right there.

7. The Discourse about Upacālā

168. At Sāvatthī. Then the bhikkhunī Upacālā, having dressed in the morning and... etc... sat down for the day's abiding at the foot of a certain tree. Then Māra the Evil One approached the bhikkhunī Upacālā; having approached, he said this to the bhikkhunī Upacālā - "Where do you wish to be reborn, bhikkhunī?" "Friend, I do not wish to be reborn anywhere."

"The Tāvatiṃsa deities, the Yāma deities, and the Tusita deities;

The Nimmānarati deities and the Vasavatti deities;

Set your mind there, you will experience delight."

"The Tāvatiṃsa deities, the Yāma deities, and the Tusita deities;

The Nimmānarati deities and the Vasavatti deities;

Imprisoned by the bonds of sensual pleasure, they come again under Māra's control.

"All the world is ablaze, all the world is smoking;

All the world is burning, all the world is shaking.

"That which is unshaken, unburnt, not frequented by worldlings;

"Where there is no way for Māra, there my mind delights."

Then Māra the Evil One, thinking "The bhikkhunī Upacālā knows me," miserable and dejected, disappeared right there.

8. The Discourse about Sīsupacālā

169. At Sāvatthī. Then the bhikkhunī Sīsupacālā, having dressed in the morning and... etc... sat down for the day's abiding at the foot of a certain tree. Then Māra the Evil One approached the bhikkhunī Sīsupacālā; having approached, he said this to the bhikkhunī Sīsupacālā - "Whose sect do you approve of, bhikkhunī?" "Friend, I do not approve of any sect."

"For whose sake are you shaven, you appear like an ascetic;

"And you do not delight in any sect, why do you prowl about deluded?"

"Outside of this there are sects, they have faith in views;

I do not delight in their teaching, they are not skilled in the Teaching.

"Born in the Sakyan family, there is the Enlightened One, an incomparable person;

The overlord of all, the conqueror of death, undefeated in all things.

Liberated everywhere, without the sickle, the one with vision sees all;

Having attained the destruction of all actions, liberated in the extinction of acquisitions;

"The Blessed One is my teacher, and I delight in his Teaching."

Then Māra the Evil One, thinking "The bhikkhunī Sīsupacālā knows me," miserable and dejected, disappeared right there.

9. The Discourse to Selā

170. At Sāvatthī. Then the bhikkhunī Selā, having dressed in the morning and... etc... sat down for the day's abiding at the foot of a certain tree. Then Māra the Evil One, wanting to arouse fear, trepidation, and terror in the bhikkhunī Selā... etc... addressed the bhikkhunī Selā in verse -

"By whom was this image made? Where is the maker of the image?

"Where does an image arise, where does an image cease?"

Then this occurred to the bhikkhunī Selā - "Who is this who speaks the verse, is it a human being or a nonhuman spirit?" Then this occurred to the bhikkhunī Selā - "This is Māra the Evil One who speaks the verse, wanting to arouse fear, trepidation, and terror in me, wanting to make me fall away from concentration." Then the bhikkhunī Selā, having known "This is Māra the Evil One," replied to Māra the Evil One in verse -

"This image is not self-made, this misery is not made by another;

Arisen dependent on a cause, it ceases with the breaking of the cause.

Just as any seed sown in a field grows;

Dependent on both the earth's essence and moisture.

"Thus these aggregates and elements, and these six bases;

Having arisen dependent on a cause, they cease when the cause breaks up."

Then Māra the Evil One, thinking "The bhikkhunī Selā knows me," miserable and dejected, disappeared right there.

10. The Discourse on Vajirā

171. At Sāvatthī. Then the bhikkhunī Vajirā, having dressed in the morning and taking her bowl and robe, entered Sāvatthī for alms. Having walked for alms in Sāvatthī and returned from her almsround after the meal, she approached the Dark Wood for the day's abiding. Having entered the Dark Wood, she sat down for the day's abiding at the foot of a certain tree. Then Māra the Evil One, wanting to arouse fear, trepidation, and terror in the bhikkhunī Vajirā, wanting to make her fall away from concentration, approached the bhikkhunī Vajirā; having approached, he addressed the bhikkhunī Vajirā in verse -

"By whom was this being created? Where is the maker of the being?

"Where does a being arise, where does a being cease?"

Then this occurred to the bhikkhunī Vajirā - "Who is this who speaks the verse, is it a human being or a nonhuman spirit?" Then this occurred to the bhikkhunī Vajirā - "This is Māra the Evil One who speaks the verse, wanting to arouse fear, trepidation, and terror in me, wanting to make me fall away from concentration." Then the bhikkhunī Vajirā, having known "This is Māra the Evil One," replied to Māra the Evil One in verse -

"Why do you believe in a being, Māra? Is that your view?

This is a mere heap of formations, no being is found here.

Just as when parts are assembled, there is the term 'chariot';

So too when there are aggregates, there is the convention 'being'.

Only suffering comes to be, suffering persists and passes away;

Nothing but suffering comes to be, nothing but suffering ceases.

Then Māra the Evil One, thinking "The bhikkhunī Vajirā knows me," miserable and dejected, disappeared right there.

Connected Discourses with Buddhist Nuns is finished.

Here is its summary -

Āḷavikā and Somā, and Gotamī together with Vijayā;

Uppalavaṇṇā and Cālā, Upacālā and Sīsupacālā;

Selā with Vajirā - these are the ten.

6. Connected Discourses with Brahmās

1. The First Chapter

1. The Request of Brahmā

172. Thus have I heard - On one occasion the Blessed One was dwelling at Uruvelā on the bank of the river Nerañjarā at the foot of the Goatherds' Banyan Tree, just after becoming fully awakened. Then, as the Blessed One was alone in seclusion, this reflection arose in his mind - 'this Teaching that I have discovered is profound, hard to see, hard to understand, peaceful, sublime, beyond the sphere of reasoning, subtle, to be experienced by the wise. But this generation delights in attachment, takes delight in attachment, rejoices in attachment. For a generation delighting in attachment, taking delight in attachment, rejoicing in attachment, this state is hard to see, that is, specific conditionality and dependent origination. And this state is also hard to see, that is, the stilling of all formations, the relinquishment of all acquisitions, the destruction of craving, dispassion, cessation, Nibbāna. If I were to teach the Teaching; and if others would not understand me; that would be wearying for me, that would be troublesome for me.' And these extraordinary verses, never heard before, occurred to the Blessed One -

'What I have attained with difficulty, there is no point now in proclaiming;

For those overcome by lust and hatred, this Teaching is not easily understood.

'Going against the stream, subtle, deep, difficult to see, refined;

Those delighting in lust will not see it, covered by a mass of darkness.'

Thus, as the Blessed One reflected, his mind inclined to living at ease, not to Teaching the Teaching.

Then having understood with his own mind the reflection in the Blessed One's mind, this occurred to Brahmā Sahampati - 'Alas, sirs, the world is lost, alas, sirs, the world is perishing, since the mind of the Truth Finder, the Arahant, the Perfectly Enlightened One inclines to living at ease, not to Teaching the Teaching!' Then Brahmā Sahampati - just as a strong person might extend their bent arm or bend their extended arm, even so - disappeared from the brahmā world and appeared before the Blessed One. Then Brahmā Sahampati, having arranged his upper robe over one shoulder, having placed his right knee on the earth, having raised his joined palms in reverential salutation towards the Blessed One, said this to the Blessed One - 'May the Blessed One teach the Teaching, Venerable Sir, may the Fortunate One teach the Teaching. There are beings with little dust in their eyes; through not hearing the Teaching they are declining. There will be those who will understand the Teaching.' This is what Brahmā Sahampati said, having said this, he further said this -

'You appeared before in Magadha,

The Teaching is impure when reflected upon by those with stains;

Open this door to the Deathless,

Let them hear the Teaching realised by the stainless one.

"Just as one standing on a mountain peak,

Just as one might see the people all around;

Just as that, O wise one,

Having ascended the palace made of Teaching, all-seeing one;

Sorrowless one, look upon the people overcome by sorrow,

Look upon those overwhelmed by birth and aging.

Rise up, hero, victor in battle,

Leader of the caravan, debtless one, move through the world;

Teach the Teaching, Blessed One,

"They will come to know."

Then the Blessed One, having understood the Brahmā's request and out of compassion for beings, surveyed the world with the eye of a Buddha. Surveying the world with the eye of a Buddha, the Blessed One saw beings with little dust in their eyes and with much dust in their eyes, with sharp faculties and with dull faculties, with good qualities and with bad qualities, easy to teach and difficult to teach, and some who dwelt seeing fear in blame and the other world, and some who dwelt not seeing fear in blame and the other world. Just as in a pond of blue lotuses, red lotuses, or white lotuses, some blue lotuses, red lotuses, or white lotuses are born in the water, grow in the water, and never rise above the water, but flourish immersed within, some blue lotuses, red lotuses, or white lotuses are born in the water, grow in the water, and remain at the water's surface, some blue lotuses, red lotuses, or white lotuses are born in the water, grow in the water, and stand rising above the water, unsullied by the water; Even so, surveying the world with the eye of a Buddha, the Blessed One saw beings with little dust in their eyes and with much dust in their eyes, with sharp faculties and with dull faculties, with good qualities and with bad qualities, easy to teach and difficult to teach, and some who dwelt seeing fear in blame and the other world, and some who dwelt not seeing fear in blame and the other world. Having seen this, he addressed Brahmā Sahampati in verse -

"Open to them are the doors to the Deathless,

Let those with ears release their faith;

With thoughts of harmfulness I did not speak readily,

The sublime Teaching among humans, O Brahmā."

Then Brahmā Sahampati, thinking "I have been given the opportunity by the Blessed One for the Teaching of the Teaching," having paid homage to the Blessed One, having circumambulated him, disappeared right there.

2. The Discourse on Reverence

173. Thus have I heard - On one occasion the Blessed One was dwelling at Uruvelā on the bank of the river Nerañjarā at the foot of the Goatherds' Banyan Tree, just after becoming fully awakened. Then, as the Blessed One was alone in seclusion, this reflection arose in his mind - "It is suffering to dwell without reverence and deference. What ascetic or brahmin might I honour and respect and live in dependence on?"

Then this occurred to the Blessed One - "For the fulfilment of the incomplete aggregate of virtue, I would honour and respect another ascetic or brahmin and live in dependence on. But I do not see in the world with its devas, Māra, and Brahmā, among the population with its ascetics and brahmins, devas and humans, another ascetic or brahmin more accomplished in virtue than myself, whom I might honour and respect and live in dependence on.

"For the fulfilment of the incomplete aggregate of concentration, I would honour and respect another ascetic or brahmin and live in dependence on. But I do not see in the world with its devas...etc... another ascetic or brahmin more accomplished in concentration than myself, whom I might honour and respect and live in dependence on.

"For the fulfilment of the incomplete aggregate of wisdom, I would honour and respect another ascetic or brahmin and live in dependence on. But I do not see in the world with its devas...etc... another ascetic or brahmin more accomplished in wisdom than myself, whom I might honour and respect and live in dependence on.

"For the fulfilment of the incomplete aggregate of liberation, I would honour and respect another ascetic or brahmin and live in dependence on. But I do not see in the world with its devas...etc... another ascetic or brahmin more accomplished in liberation than myself, whom I might honour and respect and live in dependence on.

"For the fulfilment of the incomplete aggregate of knowledge and vision of liberation, I would honour and respect another ascetic or brahmin and live in dependence on. But I do not see in the world with its devas, Māra, and Brahmā, among the population with its ascetics and brahmins, devas and humans, another ascetic or brahmin more accomplished in knowledge and vision of liberation than myself, whom I might honour and respect and live in dependence on. "What if I were to honour and respect and live in dependence on this very Teaching that I have awakened to?"

Then Brahmā Sahampati, having understood with his own mind the reflection in the Blessed One's mind - just as a strong person might extend their bent arm or bend their extended arm, even so - disappeared from the brahmā world and appeared before the Blessed One. Then Brahmā Sahampati, having arranged his upper robe over one shoulder, having raised his joined palms in reverential salutation towards the Blessed One, said this to the Blessed One - "So it is, Blessed One, so it is, Fortunate One! Those, Venerable Sir, who in the past were Arahants, Perfectly Enlightened Ones, those Blessed Ones honoured and respected the Teaching itself and lived in dependence on it; those, Venerable Sir, who in the future will be Arahants, Perfectly Enlightened Ones, those Blessed Ones will honour and respect the Teaching itself and live in dependence on it. May the Blessed One too, Venerable Sir, who is at present the Arahant, the Perfectly Enlightened One, honour and respect the Teaching itself and live in dependence on it." This is what Brahmā Sahampati said, having said this, he further said this -

"The Perfectly Enlightened Ones of the past, and the Enlightened Ones yet to come;

One who is now enlightened, destroyer of sorrow for many.

"All revered the true Teaching, dwelt and dwell;

And thus they will dwell, this is the nature of the Enlightened Ones.

"Therefore, by one who desires good for oneself, aspiring for greatness;

The true Teaching should be revered, remembering the Buddha's Dispensation."

3. The Discourse on Brahmadeva

174. Thus have I heard - On one occasion the Blessed One was dwelling at Sāvatthī in Jeta's Grove, Anāthapiṇḍika's Park. Now on that occasion a son named Brahmadeva of a certain brahmin lady had gone forth from the household life into homelessness in the presence of the Blessed One.

Then the Venerable Brahmadeva, dwelling alone, withdrawn, diligent, ardent, and resolute, before long - for the sake of which clansmen rightly go forth from home into homelessness, that unsurpassed final goal of the holy life, he entered and dwelt in, having realized it for himself through direct knowledge in this very life. He understood: 'Birth is destroyed, the holy life has been lived, what had to be done has been done, there is no more coming to any state of being.' And the Venerable Brahmadeva became one of the Arahants.

Then the Venerable Brahmadeva, having dressed in the morning and taking his bowl and robe, entered Sāvatthī for alms. Walking for alms on uninterrupted round in Sāvatthī, he approached his mother's residence. Now on that occasion the Venerable Brahmadeva's mother, the brahmin lady, was constantly making offerings to Brahmā. Then this occurred to Brahmā Sahampati - "This brahmin lady, the mother of the Venerable Brahmadeva, is constantly making offerings to Brahmā. What if I were to approach and stir her to urgency?" Then Brahmā Sahampati - just as a strong person might extend their bent arm or bend their extended arm, even so - disappeared from the brahmā world and appeared in the residence of the Venerable Brahmadeva's mother. Then Brahmā Sahampati, standing in the air, addressed the Venerable Brahmadeva's mother, the brahmin lady, in this verse:

"Far from here, brahmin lady, is the brahmā world,

To whom you always make offerings;

Such a one, brahmin lady, is not a feeder of brahmās,

Why do you mutter, not knowing the path to brahmā.

"This one, brahmin lady, is your divine brahmā,

Free from acquisitions, gone beyond deities;

A monk who owns nothing, not supported by others,

That one who entered your house for alms.

Worthy of offerings, one who has attained knowledge, with a developed self,

Worthy of offerings from humans and deities;

Having warded off evils, unsullied,

He moves about seeking alms, become cool.

For him there is neither behind nor before,

Peaceful, smokeless, free from trouble, without longing;

Having laid down the rod towards those firm and trembling,

Let him partake of the choice offering of food.

"One who has disbanded armies, with peaceful mind,

Like a tamed bull elephant, he lives unstirred;

A virtuous monk, one whose mind is well liberated,

Let him partake of the choice offering of food.

"Confident in him, unshaken,

Establish offerings to those worthy of offerings;

Make merit for future happiness,

Having seen the sage, brahmin, who has crossed the flood."

"Confident in him, unshaken,

She established an offering in those worthy of offerings;

She made merit, happiness for the future,

Having seen the sage, brahmin, who has crossed the flood."

4. Discourse on Brahmā Baka

175. Thus have I heard - On one occasion the Blessed One was dwelling at Sāvatthī in Jeta's Grove, Anāthapiṇḍika's Park. Now on that occasion this evil view had arisen in the brahmā Baka: 'This is permanent, this is stable, this is eternal, this is consummate, this is not subject to passing away; for this neither is born nor ages nor dies nor passes away nor is reborn, and beyond this there is no other escape.'

Then the Blessed One, having understood with his own mind the reflection in Brahmā Baka's mind - just as a strong person might extend their bent arm or bend their extended arm, even so - disappeared from Jetavana and appeared in that brahmā world. Brahmā Baka saw the Blessed One coming from afar. Having seen the Blessed One, he said this: "Come, venerable sir! Welcome to you, venerable sir! It has been a long time, venerable sir! Since you took the opportunity to come here. For this, venerable sir, is permanent, this is stable, this is eternal, this is consummate, this is not subject to passing away; for this neither is born nor ages nor dies nor passes away nor is reborn. And beyond this there is no other escape."

When this was said, the Blessed One said this to Brahmā Baka: "Indeed, sir, Bako the Brahmā has fallen into ignorance; Indeed, sir, Bako the Brahmā has fallen into ignorance. For indeed while it is impermanent he will say it is permanent, while it is unstable he will say it is stable, while it is not eternal he will say it is eternal, while it is not consummate he will say it is consummate, while it is subject to passing away he will say it is not subject to passing away. And moreover where one is born, ages, dies, passes away and is reborn, that he will actually say - 'For this neither is born nor ages nor dies nor passes away nor is reborn'. And while there is another escape beyond this he will say 'there is no other escape beyond this.'"

"Seventy-two, Gotama, meritorious actions,

The Vasavatti deities have gone beyond birth and aging;

This is the last attainment of knowledge and rebirth in the brahmā realm,

Many people aspire to this."

"For this life span is short, not long,

What you, Baka, conceive as a long life-span;

A hundred thousand nirabbudas,

I understand your life-term, Brahmā.

"I am the Blessed One of infinite vision,

Who has transcended birth, aging and sorrow;

"What is my old vow and virtuous observance,

Tell me that which I should cognize."

"When you gave drink to many human beings,

Who were thirsty, overcome by heat;

That ancient observance of vows and virtuous behaviour of yours,

I recollect as if awakening from sleep.

When at the bank of the Eṇi river, a person was seized,

You freed that captive being led away;

That ancient observance of vows and virtuous behaviour of yours,

I recollect as if awakening from sleep.

"In the stream of the Ganges, a boat being caught,

By a fierce dragon for the sake of human beings;

Released forcibly and violently,

That ancient observance of vows and virtuous behaviour of yours,

I recollect as if awakening from sleep.

"I was your imprisoned companion for an aeon,

I conceived you to be an enlightened one of vows;

That ancient observance of vows and virtuous behaviour of yours,

I recollect it as if awakening from sleep."

"Surely you understand my life span,

And you know others too, for thus you are the Enlightened One;

For thus this blazing power of yours,

Illuminating, stands in the brahmā world."

5. Discourse on a Certain Brahmā

176. At Sāvatthī. Now on that occasion this evil view had arisen in a certain brahmā: "There is no ascetic or brahmin who can come here." Then the Blessed One, having understood with his own mind the reflection in that brahmā's mind - just as a strong person... etc... appeared in that brahmā world. Then the Blessed One sat cross-legged in the air above that brahmā, having entered into the fire element.

Then this occurred to the Venerable Mahāmoggallāna - "Where is the Blessed One dwelling at present?" The Venerable Mahāmoggallāna saw with the divine eye, which is purified and surpasses the human, the Blessed One seated cross-legged in the air above that brahmā, having entered into the fire element. Having seen this - just as a strong person might extend their bent arm or bend their extended arm, even so - disappeared from Jetavana and appeared in that brahmā world. Then the Venerable Mahāmoggallāna, leaning towards the eastern direction, sat cross-legged in the air above that brahmā, having entered into the fire element, lower than the Blessed One.

Then this occurred to the Venerable Mahākassapa - "Where is the Blessed One dwelling at present?" The Venerable Mahākassapa saw with the divine eye...etc... Having seen this - just as a strong person... etc... even so - disappeared from Jetavana and appeared in that brahmā world. Then the Venerable Mahākassapa, leaning towards the southern direction, sat cross-legged in the air above that brahmā, having entered into the fire element, lower than the Blessed One.

Then this occurred to the Venerable Mahākappina - "Where is the Blessed One dwelling at present?" The Venerable Mahākappina saw with the divine eye...etc... having entered into the fire element. Having seen this - just as a strong person... etc... even so - disappeared from Jetavana and appeared in that brahmā world. Then the Venerable Mahākappina, leaning towards the western direction, sat cross-legged in the air above that brahmā, having entered into the fire element, lower than the Blessed One.

Then this occurred to the Venerable Anuruddha - "Where is the Blessed One dwelling at present?" The Venerable Anuruddha saw...etc... having entered into the fire element. Having seen this - just as a strong person... etc... appeared in that brahmā world. Then the Venerable Anuruddha, leaning towards the northern direction, sat cross-legged in the air above that brahmā, having entered into the fire element, lower than the Blessed One.

Then the Venerable Mahāmoggallāna addressed that brahmā in verse -

"Friend, do you still have today the view that you had before;

Do you see the luminous one passing through in the brahmā world?"

"No, friend, I do not have the view that I had before;

I see the luminous one passing through in the brahmā world;

How should I speak today, I who am permanent and eternal?"

Then the Blessed One, having stirred that brahmā to urgency - just as a strong person might extend their bent arm or bend their extended arm, even so - disappeared from that brahmā world and appeared in Jetavana. Then that brahmā addressed a certain member of Brahmā's assembly: "Come, friend, approach the Venerable Mahāmoggallāna; having approached, tell the Venerable Mahāmoggallāna thus: 'Are there, friend Moggallāna, other disciples of the Blessed One who are of such great spiritual power and of such great might, as Master Moggallāna, Kassapa, Kappina, and Anuruddha?'" "Yes, friend," that member of Brahmā's assembly replied to that brahmā and approached the Venerable Mahāmoggallāna; having approached, he said this to the Venerable Mahāmoggallāna - "Are there, friend Moggallāna, other disciples of the Blessed One who are of such great spiritual power and of such great might, as Master Moggallāna, Kassapa, Kappina, and Anuruddha?" Then the Venerable Mahāmoggallāna addressed that member of Brahmā's assembly in verse -

"Those with the three true knowledges, those who have attained spiritual powers, those skilled in the ways of others' minds;

The arahants with taints destroyed, many disciples of the Buddha."

Then that member of Brahmā's assembly, having delighted in and approved of the Venerable Mahāmoggallāna's words, approached that brahmā; having approached, said this to that brahmā - "Venerable Sir, the Venerable Mahāmoggallāna says this -

"Those with the three true knowledges, those who have attained spiritual powers, those skilled in the ways of others' minds;

The arahants with taints destroyed, many disciples of the Buddha."

This is what that member of Brahmā's assembly said. Delighted, that brahmā rejoiced in what that member of Brahmā's assembly had said.

6. Discourse on the Brahmā World

177. At Sāvatthī. Now on that occasion the Blessed One had gone for his day's abiding and was in seclusion. Then the individual brahmā Subrahmā and the individual brahmā of the Pure Abodes approached the Blessed One; having approached, they stood each leaning against a doorpost. Then the individual brahmā Subrahmā said this to the individual brahmā of the Pure Abodes - "It is not yet the right time, good sir, to visit the Blessed One; the Blessed One has gone for his day's abiding and is in seclusion. And that brahmā world is prosperous and flourishing, but the brahmā there dwells in negligence. Come, good sir, let us approach that brahmā world; having approached, let us stir that brahmā to urgency." "Yes, good sir," the individual brahmā of the Pure Abodes replied to the individual brahmā Subrahmā.

Then the individual brahmā Subrahmā and the individual brahmā of the Pure Abodes - just as a strong person... etc... even so - disappeared from before the Blessed One and appeared in that brahmā world. That brahmā saw those brahmās coming from afar. Having seen those brahmās, he said this: "Well now, where are you coming from, venerable sirs?" "We have come, venerable sir, from the presence of that Blessed One, the Worthy One, the Perfectly Enlightened One. But would you, venerable sir, go to attend upon that Blessed One, the Worthy One, the Perfectly Enlightened One?"

When this was said, that brahmā, not accepting those words, created a thousand manifestations of himself and said this to Subrahmā, the independent brahmā: "Do you see, venerable sir, this kind of spiritual power of mine?" "I do see, venerable sir, this kind of spiritual power of yours." "Being so spiritually powerful and of such great might, venerable sir, what other ascetic or brahmin should I attend upon?"

Then the individual brahmā Subrahmā, having created two thousand manifestations of himself, said this to that brahmā - "Do you see, venerable sir, this kind of spiritual power of mine?" "I do see, venerable sir, this kind of spiritual power of yours." "But, venerable sir, that Blessed One has greater spiritual power and greater might than either you or I. Would you, venerable sir, go to attend upon that Blessed One, the Worthy One, the Perfectly Enlightened One?" Then that brahmā addressed Subrahmā, the independent brahmā, in verse -

"Three divine birds and four swans,

Five hundred tigresses and meditators;

And this mansion, O Brahmā, shines forth,

Illuminating the northern direction."

"Although that mansion of yours shines forth,

Illuminating the northern direction;

Having seen conflict in form, always trembling,

Therefore the wise one does not delight in form.

Then the individual brahmā Subrahmā and the individual brahmā of the Pure Abodes, having stirred that brahmā to urgency, disappeared right there. And on a later occasion that brahmā went to attend upon the Blessed One, the Worthy One, the Perfectly Enlightened One.

7. The Discourse about Kokālika

178. At Sāvatthī. Now on that occasion the Blessed One had gone for his day's abiding and was in seclusion. Then the individual brahmā Subrahmā and the individual brahmā of the Pure Abodes approached the Blessed One; having approached, they stood each leaning against a doorpost. Then the individual brahmā Subrahmā spoke this verse about the monk Kokālika in the presence of the Blessed One -

"What wise person would try to measure the immeasurable, being corrupted by anger;

"You measure the immeasurable - I think you are a concealed worldling."

8. The Discourse about Katamodakatissa

179. At Sāvatthī. Now on that occasion the Blessed One had gone for his day's abiding and was in seclusion. Then the individual brahmā Subrahmā and the individual brahmā of the Pure Abodes approached the Blessed One; having approached, they stood each leaning against a doorpost. Then the individual brahmā of the Pure Abodes spoke this verse about the monk Katamodakatissaka in the presence of the Blessed One -

"What wise person would try to measure the immeasurable, being corrupted by anger;

"You measure the immeasurable - I think you are a concealed ignorant one."

9. The Discourse on Turū Brahmā

180. At Sāvatthī. Now on that occasion the monk Kokālika was afflicted, suffering, gravely ill. Then the individual brahmā Turū, when the night was far advanced, illuminating the whole of Jeta's Grove with his surpassing beauty, approached the monk Kokālika; having approached, standing in the air, he said this to the monk Kokālika - "Place confidence, Kokālika, in Sāriputta and Moggallāna. Sāriputta and Moggallāna are virtuous." "Who are you, friend?" "I am Turū, an individual brahmā." "Were you not, friend, declared a non-returner by the Blessed One? Then why have you come here? See how far you have erred in this."

"For when a person is born, an axe is born in his mouth;

By which he cuts himself off, the fool speaking wrongly.

"One who praises what should be blamed,

Or blames one who should be praised;

He seeks out misfortune with his mouth,

Through that misfortune he finds no happiness.

"This is a small misfortune,

The loss of wealth at dice;

The loss of all, including oneself,

This indeed is the greater misfortune;

One who corrupts the mind regarding the Fortunate One.

A hundred thousand nirabbudas,

Thirty-six and five abbudas;

One who blames the noble ones goes to hell,

Having directed speech and mind towards evil."

10. The Discourse about Kokālika

181. At Sāvatthī. Then the monk Kokālika approached the Blessed One; having approached, he paid homage to the Blessed One and sat down to one side. Seated to one side, the monk Kokālika said this to the Blessed One - "Venerable Sir, Sāriputta and Moggallāna have evil desires and have come under the power of evil desires." When this was said, the Blessed One said this to the monk Kokālika - "Do not speak thus, Kokālika; do not speak thus, Kokālika. Place confidence, Kokālika, in Sāriputta and Moggallāna. Sāriputta and Moggallāna are virtuous." For a second time, the monk Kokālika said this to the Blessed One - "Although, Venerable Sir, the Blessed One is trustworthy and reliable; nevertheless, Venerable Sir, Sāriputta and Moggallāna have evil desires and have come under the power of evil desires." For a second time, the Blessed One said this to the monk Kokālika - "Do not speak thus, Kokālika; do not speak thus, Kokālika. Place confidence, Kokālika, in Sāriputta and Moggallāna. Sāriputta and Moggallāna are virtuous." For a third time, the monk Kokālika said this to the Blessed One - "Although...etc... come under the power of evil desires." For a third time, the Blessed One said this to the monk Kokālika - "Do not speak thus...etc... Sāriputta and Moggallāna are virtuous."

Then the monk Kokālika rose from his seat, paid homage to the Blessed One, circumambulated him, and departed. Not long after the monk Kokālika had left, his whole body became covered with boils the size of mustard seeds. Having become the size of mustard seeds, they became the size of mung beans, having become the size of mung beans, they became the size of chickpeas, having become the size of chickpeas, they became the size of jujube stones, having become the size of jujube stones, they became the size of jujubes, having become the size of jujubes, they became the size of myrobalans, having become the size of myrobalans, they became the size of unripe bel fruits, having become the size of unripe bel fruits, they became the size of bel fruits, having become the size of bel fruits, they burst. Pus and blood flowed out. Then the monk Kokālika died of that very affliction. Having died, the monk Kokālika was reborn in the Paduma hell, having harboured resentment in his mind against Sāriputta and Moggallāna.

Then Brahmā Sahampati, when the night was far advanced, illuminating the whole of Jeta's Grove with his surpassing beauty, approached the Blessed One; having approached, she paid homage to the Blessed One and stood to one side. Standing to one side, Brahmā Sahampati said this to the Blessed One - "Venerable Sir, the monk Kokālika has died. And having died, Venerable Sir, the monk Kokālika was reborn in the Paduma hell, having harboured resentment in his mind against Sāriputta and Moggallāna." This is what Brahmā Sahampati said, having said this, having paid homage to the Blessed One, having circumambulated him, he disappeared right there.

Then the Blessed One, when that night had passed, addressed the monks - "Last night, monks, Brahmā Sahampati, when the night was far advanced, illuminating the whole of Jeta's Grove with his surpassing beauty, approached me; having approached, he paid homage to me and stood to one side. Standing to one side, monks, Brahmā Sahampati said this to me - 'Venerable Sir, the monk Kokālika has died. And having died, Venerable Sir, the monk Kokālika was reborn in the Paduma hell, having harboured resentment in his mind against Sāriputta and Moggallāna.' This is what Brahmā Sahampati said, monks. Having said this, having paid homage to me, having circumambulated me, he disappeared right there."

When this was said, a certain monk said this to the Blessed One - "How long, Venerable Sir, is the life span in the Paduma hell?" "Long indeed, monk, is the life span in the Paduma hell. It is not easy to reckon it - whether so many years, or so many hundreds of years, or so many thousands of years, or so many hundreds of thousands of years." "Is it possible, Venerable Sir, to give a simile?" "It is possible, monk," said the Blessed One -

"Just as, monk, a Kosalan cartload of twenty khārikas of sesame seeds. Then after each hundred years that person would remove one sesame seed; More quickly, monk, would that Kosalan cartload of twenty khārikas of sesame seeds be depleted and exhausted by this method than a single Abbuda hell. Just as, monk, twenty Abbuda hells make one Nirabbuda hell. Just as, monk, twenty Nirabbuda hells make one Ababa hell. Just as, monk, twenty Ababa hells make one Aṭaṭa hell. Just as, monk, twenty Aṭaṭa hells make one Ahaha hell. Just as, monk, twenty Ahaha hells make one Kumuda hell. Just as, monk, twenty Kumuda hells make one Sogandhika hell. Just as, monk, twenty Sogandhika hells make one Uppala hell. Just as, monk, twenty Uppala hells make one Puṇḍarika hell. Just as, monk, twenty Puṇḍarika hells make one Paduma hell. And in the Paduma hell, monk, the monk Kokālika has been reborn, having harboured resentment in his mind against Sāriputta and Moggallāna." This is what the Blessed One said, and having said this, the Fortunate One, the Teacher, further said this:

"For when a person is born,

An axe is born in his mouth;

By which he cuts himself off,

The fool speaking wrongly.

"One who praises what should be blamed,

Or blames one who should be praised;

He seeks out misfortune with his mouth,

Through that misfortune he finds no happiness.

"This is a small misfortune,

The loss of wealth at dice;

The loss of all, including oneself,

This indeed is the greater misfortune:

One who corrupts the mind regarding the Fortunate One.

A hundred thousand nirabbudas,

Thirty-six and five abbudas;

One who blames the noble ones goes to hell,

Having directed speech and mind towards evil."

The first chapter.

Here is its summary -

Request, reverence, brahma deity,

Bako the Brahmā and another view;

Negligence, Kokālika and Tissaka,

And Turū the Brahmā and another Kokālika.

2. The Second Chapter

1. Discourse on Sanaṅkumāra

182. Thus have I heard - On one occasion the Blessed One was dwelling at Rājagaha on the bank of the Sappinikā. Then Brahmā Sanaṅkumāra, when the night was far advanced, illuminating the whole bank of the Sappinikā with his surpassing beauty, approached the Blessed One; having approached, she paid homage to the Blessed One and stood to one side. Standing to one side, Brahmā Sanaṅkumāra spoke this verse in the presence of the Blessed One -

"The warrior is best among people, those who rely on clan lineage;

Accomplished in true knowledge and conduct, he is the best among deities and humans.'

This is what Brahmā Sanaṅkumāra said. The Teacher approved. Then Brahmā Sanaṅkumāra, "The Teacher approves of me," and having paid homage to the Blessed One, having circumambulated him, disappeared right there.

2. The Discourse about Devadatta

183. Thus have I heard - On one occasion the Blessed One was dwelling at Rājagaha on Vulture Peak mountain, not long after Devadatta had left. Then Brahmā Sahampati, when the night was far advanced, illuminating the whole of Vulture Peak mountain with his surpassing beauty, approached the Blessed One; having approached, she paid homage to the Blessed One and stood to one side. Standing to one side, Brahmā Sahampati spoke this verse about Devadatta in the presence of the Blessed One -

"Its fruit destroys the plantain tree, its fruit the bamboo, its fruit the reed;

Honour destroys the bad person, just as the womb destroys the mule.

3. The Discourse at Andhakavinda

184. On one occasion the Blessed One was dwelling among the Magadhans at Andhakavinda. Now on that occasion the Blessed One was seated in the open air in the darkness of the night, and the rain was drizzling one drop at a time. Then Brahmā Sahampati, when the night was far advanced, illuminating the whole of Andhakavinda with his surpassing beauty, approached the Blessed One; having approached, she paid homage to the Blessed One and stood to one side. Standing to one side, Brahmā Sahampati spoke these verses in the presence of the Blessed One -

"One should resort to remote lodgings,

One should live for release from the fetters;

If one does not find delight there,

One should dwell in the Community, self-guarded and mindful.

Going from family to family for alms,

Guarded in the faculties, alert and mindful;

One should resort to remote lodgings,

Freed from fear, liberated in the fearless.

"Where fearsome serpents dwell,

Lightning flashes and the deity thunders;

In the darkness and gloom of night,

There sat the monk with terror gone.

"This indeed I have seen for myself, this is not hearsay;

In one spiritual life, a thousand who have escaped death.

More than five hundred learners, and ten times ten tens;

All have entered the stream, gone beyond the animal realm.

"There are other beings here who share in merit, thus I think;

I cannot reckon them, having fear of wrongdoing regarding false speech."

4. The Discourse on Aruṇavatī

185. Thus have I heard - On one occasion the Blessed One was dwelling at Sāvatthī...etc... There the Blessed One addressed the monks: "Monks." "Venerable Sir," those monks replied to the Blessed One. The Blessed One said this -

"In the past, monks, there was a king named Aruṇavā. Now, monks, King Aruṇavata had a royal capital named Aruṇavatī. The Blessed One Sikhī, monks, the Arahant, the Perfectly Enlightened One dwelt in dependence on the royal capital of Aruṇavatī. Now, monks, the Blessed One Sikhī, the Arahant, the Perfectly Enlightened One had a chief pair of disciples named Abhibhū and Sambhava, an excellent blessed pair. Then, monks, the Blessed One Sikhī, the Arahant, the Perfectly Enlightened One addressed the monk Abhibhū: 'Come, brahmin, let us approach a certain brahmā world until it is time for the meal.' 'Yes, Venerable Sir,' monks, the monk Abhibhū replied to the Blessed One Sikhī, the Arahant, the Perfectly Enlightened One. Then, monks, the Blessed One Sikhī, the Arahant, the Perfectly Enlightened One and the monk Abhibhū - just as a strong person might extend their bent arm or bend their extended arm, even so - disappeared from the royal capital of Aruṇavatī and appeared in that brahmā world.

Then, monks, the Blessed One Sikhī, the Arahant, the Perfectly Enlightened One addressed the monk Abhibhū: "Let it occur to you, brahmin, to give a discourse on the Teaching to Brahmā, the assembly of Brahmā, and Brahmā's retinue." "Yes, Venerable Sir," monks, the monk Abhibhū, having replied to the Blessed One Sikhī, the Arahant, the Perfectly Enlightened One, instructed, urged, roused, and gladdened Brahmā, the assembly of Brahmā, and Brahmā's retinue with a discourse on the Teaching. Then, monks, Brahmā, the assembly of Brahmā, and Brahmā's retinue complained, grumbled, and became annoyed: "It is wonderful indeed! It is marvellous indeed! How can a disciple teach the Teaching when the Teacher is present?"

Then, monks, the Blessed One Sikhī, the Arahant, the Perfectly Enlightened One addressed the monk Abhibhū: They complain, brahmin, Brahmā, the assembly of Brahmā, and Brahmā's retinue: "It is wonderful indeed! It is marvellous indeed! How can a disciple teach the Teaching when the Teacher is present!" "Then, brahmin, stir up even more urgency in Brahmā, the assembly of Brahmā, and Brahmā's retinue." "Yes, Venerable Sir," monks, the monk Abhibhū, having replied to the Blessed One Sikhī, the Arahant, the Perfectly Enlightened One, taught the Teaching with his body visible and with his body invisible; he taught the Teaching with the lower half of his body visible and the upper half invisible; he taught the Teaching with the upper half of his body visible and the lower half invisible. Then, monks, Brahmā, the assembly of Brahmā, and Brahmā's retinue were struck with wonder and amazement: "It is wonderful, indeed! It is marvellous, indeed, the great spiritual power and might of the ascetic!"

Then the monk Abhibhū said this to the Blessed One Sikhī, the Arahant, the Perfectly Enlightened One: "I recall, Venerable Sir, having spoken these words in the midst of the Community of monks: 'I am able, friends, standing in the brahmā world, to make my voice known throughout a thousand world systems.'" "This is the time, brahmin, this is the time, brahmin; for you, brahmin, standing in the brahmā world, to make your voice known throughout a thousand world systems." "Yes, Venerable Sir," monks, the monk Abhibhū, having replied to the Blessed One Sikhī, the Arahant, the Perfectly Enlightened One, standing in the brahmā world, spoke these verses:

"Arouse your energy, strive forth, engage in the Buddha's Dispensation;

Shake off Death's army, as an elephant a hut of reeds.

"Whoever lives diligently in this Teaching and discipline;

Having abandoned birth and the round of rebirths, he will make an end of suffering."

"Then, monks, the Blessed One Sikhī, the Arahant, the Perfectly Enlightened One and the monk Abhibhū, having stirred up urgency in Brahmā, the assembly of Brahmā, and Brahmā's retinue - Just as if... etc... they disappeared from that brahmā world and appeared in the royal capital of Aruṇavatī. Then, monks, the Blessed One Sikhī, the Arahant, the Perfectly Enlightened One addressed the monks: 'Did you hear, monks, the verses being spoken by the monk Abhibhū while standing in the brahmā world?' 'We heard, Venerable Sir, the verses being spoken by the monk Abhibhū while standing in the brahmā world.' 'But how, monks, did you hear the verses being spoken by the monk Abhibhū while standing in the brahmā world?' 'Thus, Venerable Sir, we heard the verses being spoken by the monk Abhibhū while standing in the brahmā world -

"Arouse your energy, strive forth, engage in the Buddha's Dispensation;

Shake off Death's army, as an elephant a hut of reeds.

"Whoever lives diligently in this Teaching and discipline;

Having abandoned birth and the round of rebirths, he will make an end of suffering."

"Thus, Venerable Sir, we heard the verses being spoken by the monk Abhibhū while standing in the brahmā world." "Good, good, monks; good indeed, monks! Did you hear the verses being spoken by the monk Abhibhū while standing in the brahmā world?"

This is what the Blessed One said. Delighted, those monks rejoiced in what the Blessed One had said.

5. The Discourse on Final Nibbāna

186. On one occasion the Blessed One was dwelling at Kusinārā in the sal grove of the Mallians at Upavattana between the twin sal trees at the time of final Nibbāna. Then the Blessed One addressed the monks - "Now, monks, I address you - 'formations are subject to decay, strive on with diligence'." This was the Truth Finder's last speech.

Then the Blessed One entered the first meditative absorption. Having emerged from the first meditative absorption, he entered the second meditative absorption. Having emerged from the second meditative absorption, he entered the third meditative absorption. Having emerged from the third meditative absorption, he entered the fourth meditative absorption. Having emerged from the fourth meditative absorption, he entered the base of infinite space. Having emerged from the base of infinite space, he entered the base of infinite consciousness. Having emerged from the base of infinite consciousness, he entered the base of nothingness. Having emerged from the base of nothingness, he entered the base of neither-perception-nor-non-perception. Having emerged from the base of neither-perception-nor-non-perception, he entered the cessation of perception and feeling.

Having emerged from the cessation of perception and feeling, he entered the base of neither-perception-nor-non-perception. Having emerged from the base of neither-perception-nor-non-perception, he entered the base of nothingness. Having emerged from the base of nothingness, he entered the base of infinite consciousness. Having emerged from the base of infinite consciousness, he entered the base of infinite space. Having emerged from the base of infinite space, he entered the fourth meditative absorption. Having emerged from the fourth meditative absorption, he entered the third meditative absorption. Having emerged from the third meditative absorption, he entered the second meditative absorption. Having emerged from the second meditative absorption, he entered the first meditative absorption. Having emerged from the first meditative absorption, he entered the second meditative absorption. Having emerged from the second meditative absorption, he entered the third meditative absorption. Having emerged from the third meditative absorption, he entered the fourth meditative absorption. Having emerged from the fourth meditative absorption, immediately the Blessed One attained final Nibbāna. When the Blessed One attained final Nibbāna, at the moment of final Nibbāna, Brahmā Sahampati spoke this verse -

"All beings in the world will lay down their composite form;

Where such a teacher, unequalled in the world;

The Truth Finder, possessed of strength, the Enlightened One, has attained final Nibbāna.

When the Blessed One attained final Nibbāna, at the moment of final Nibbāna, Sakka, lord of the deities, spoke this verse -

"Impermanent indeed are formations, subject to arising and passing away;

"Having arisen they cease, their subsiding is happiness."

When the Blessed One attained final Nibbāna, at the moment of final Nibbāna, the Venerable Ānanda spoke this verse -

"That was terrifying, that was hair-raising;

In all aspects perfect, when the Enlightened One attained final Nibbāna.

When the Blessed One attained final Nibbāna, at the moment of final Nibbāna, the Venerable Anuruddha spoke these verses -

"There was no in-breathing and out-breathing of that stable-minded one;

The unstirred one, with vision, having attained peace, attained final Nibbāna.

"With an unshaken mind, he endured the feeling;

Like the extinction of a lamp was the liberation of his mind."

The Second Chapter.

Here is its summary -

Brahmā's seat, Devadatta, Andhakavinda, Aruṇavatī;

And it was taught with final Nibbāna, this is the Brahmā pentad.

The Connected Discourses with Brahmās is completed.

7. Connected Discourses with Brahmins

1. The Chapter on the Worthy Ones

1. The Discourse about Dhanañjānī

187. Thus have I heard - On one occasion the Blessed One was dwelling at Rājagaha in the Bamboo Grove, at the Squirrels' Feeding Ground. Now on that occasion a brahmin woman named Dhanañjānī, the wife of a brahmin of the Bhāradvāja clan, had deep confidence in the Buddha, the Teaching, and the Community. Then the brahmin woman Dhanañjānī, while serving a meal to the brahmin of the Bhāradvāja clan, having stumbled, three times uttered this inspired utterance:

"Homage to the Blessed One, the Worthy One, the Perfectly Enlightened One;

Homage to the Blessed One, the Worthy One, the Perfectly Enlightened One;

Homage to the Blessed One, the Worthy One, the Perfectly Enlightened One."

When this was said, the brahmin of the Bhāradvāja clan said this to the brahmin woman Dhañjānī - "Just so this wretched woman speaks praise of that shaven-headed ascetic wherever she goes. Now, wretched woman, I will refute that teacher's doctrine." "I do not see anyone, brahmin, in the world with its devas, Māra, and Brahmā, among the population with its ascetics and brahmins, devas and humans, who could refute the doctrine of that Blessed One, the Worthy One, the Perfectly Enlightened One. But go, brahmin, and you will find out."

Then the brahmin of the Bhāradvāja clan, angry and displeased, approached the Blessed One; having approached, he exchanged greetings with the Blessed One. After exchanging courteous and cordial greetings, he sat down to one side. Seated to one side, the brahmin of the Bhāradvāja clan addressed the Blessed One in verse -

"Having cut off what does one sleep happily, having cut off what does one not sorrow;

"Of what single thing, Gotama, do you approve the destruction?"

"Having cut off anger one sleeps happily, having cut off anger one does not sorrow;

Of anger with its poisonous root and honey-sweet tip, O brahmin;

The noble ones praise its destruction, for having cut that off one does not sorrow."

When this was said, the brahmin of the Bhāradvāja clan said this to the Blessed One - "Excellent, Master Gotama, excellent, Master Gotama! Just as, Master Gotama, one might set upright what has been overturned, or reveal what has been hidden, or show the path to one who is lost, or hold up a lamp in the darkness - 'Those with eyes will see forms'; Even so, Master Gotama has made the Teaching clear in many ways. I, Venerable Sir, go for refuge to the Blessed One Gotama, to the Teaching, and to the Community of monks. May I receive the going forth under Master Gotama, may I receive the higher ordination."

The brahmin of the Bhāradvāja clan received the going forth and the higher ordination under the Blessed One. Not long after his full ordination, the Venerable Bhāradvāja, dwelling alone, withdrawn, diligent, ardent, and resolute, for the sake of which clansmen rightly go forth from home into homelessness, that unsurpassed - final goal of the holy life, he entered and dwelt in, having realized it for himself through direct knowledge in this very life. He understood: 'Birth is destroyed, the holy life has been lived, what had to be done has been done, there is no more coming to any state of being.' And the Venerable Bhāradvāja became one of the Arahants.

2. The Discourse on Abuse

188. On one occasion the Blessed One was dwelling at Rājagaha in the Bamboo Grove, at the Squirrels' Feeding Ground. The brahmin Akkosaka Bhāradvāja heard: "It seems the brahmin of the Bhāradvāja clan has gone forth from home into homelessness under the ascetic Gotama" - angry and displeased, he approached the Blessed One; having approached, he abused and reviled the Blessed One with harsh speech.

When this was said, the Blessed One said this to the brahmin Akkosaka Bhāradvāja: "What do you think, brahmin, do friends, companions, relatives, kinsmen and guests come to you?" "Sometimes, Master Gotama, friends, companions, relatives, kinsmen and guests come to me." "What do you think, brahmin, do you offer them things to chew, things to eat, or things to taste?" "Sometimes, Master Gotama, I offer them things to chew, things to eat, or things to taste." "But if they do not accept it, brahmin, to whom does it belong?" "If they do not accept it, Master Gotama, it remains ours." "Even so, brahmin, when you abuse us who do not abuse, when you are angry with us who are not angry, when you quarrel with us who do not quarrel, we do not accept it. It is yours, brahmin; it is yours, brahmin."

"When, brahmin, one abuses back one who abuses, gets angry back at one who is angry, quarrels back with one who quarrels, this is called, brahmin, partaking and engaging in it. We neither share with you nor exchange with you. It is yours, brahmin; it is yours, brahmin." "The assembly including the king knows about Master Gotama thus - 'The ascetic Gotama is worthy.' Yet Master Gotama gets angry."

"How can there be anger in one free from anger, in one tamed, living righteously;

For one with perfect final knowledge, liberated, peaceful, such a one.

"One who gets angry in return at an angry person makes things worse for himself;

Not getting angry in return at an angry person, one wins a battle hard to win.

"One acts for the good of both, oneself and the other;

Knowing another is angry, one who is mindful becomes peaceful.

"Of both being treated, oneself and the other;

People think one a fool, those unskilled in the Teaching."

When this was said, the brahmin Akkosakabhāradvāja said this to the Blessed One - "Excellent, Master Gotama...etc... I go for refuge to Master Gotama, to the Teaching, and to the Community of monks. May I receive the going forth under Master Gotama, may I receive the higher ordination."

The brahmin Akkosaka Bhāradvāja received the going forth and the higher ordination under the Blessed One. Not long after his full ordination, the Venerable Akkosakabhāradvāja, dwelling alone, withdrawn, diligent, ardent, and resolute, before long - for the sake of which clansmen rightly go forth from home into homelessness, that unsurpassed - final goal of the holy life, he entered and dwelt in, having realized it for himself through direct knowledge in this very life. He understood: 'Birth is destroyed, the holy life has been lived, what had to be done has been done, there is no more coming to any state of being.' And the Venerable Bhāradvāja became one of the Arahants.

3. Discourse on Asurindaka

189. On one occasion the Blessed One was dwelling at Rājagaha in the Bamboo Grove, at the Squirrels' Feeding Ground. The brahmin Asurindakabhāradvāja heard: "It seems the brahmin of the Bhāradvāja clan has gone forth from home into homelessness under the ascetic Gotama" - angry and displeased, he approached the Blessed One; having approached, he abused and reviled the Blessed One with harsh speech. When this was said, the Blessed One remained silent. Then the brahmin Asurindakabhāradvāja said this to the Blessed One - "You are defeated, ascetic, you are defeated, ascetic!"

"The fool thinks it is victory, when speaking harsh words;

That patience is a victory for one who cognizes.

"One who gets angry in return at an angry person makes things worse for himself;

Not getting angry in return at an angry person, one wins a battle hard to win.

"One acts for the good of both, oneself and the other;

Knowing another is angry, one who is mindful becomes peaceful.

"Of both being treated, oneself and the other;

People think one a fool, those unskilled in the Teaching."

When this was said, the brahmin Asurindakabhāradvāja said this to the Blessed One - "Excellent, Master Gotama...etc... thus he knew. And the Venerable Bhāradvāja became one of the Arahants."

4. The Discourse on Bilaṅgika

190. On one occasion the Blessed One was dwelling at Rājagaha in the Bamboo Grove, at the Squirrels' Feeding Ground. The brahmin Bilaṅgikabhāradvāja heard: "It seems the brahmin of the Bhāradvāja clan has gone forth from home into homelessness under the ascetic Gotama" - angry and displeased, he approached the Blessed One; having approached, he stood silently to one side. Then the Blessed One, having understood with his own mind the reflection in the mind of the brahmin Bilaṅgikabhāradvāja, addressed the brahmin Bilaṅgikabhāradvāja in verse -

"One who wrongs a person who has done no wrong,

A pure being without blemish;

That evil rebounds on the fool himself,

Like fine dust thrown against the wind."

When this was said, the brahmin Vilaṅgikabhāradvāja said this to the Blessed One - "Excellent, Master Gotama...etc... thus he knew. And the Venerable Bhāradvāja became one of the Arahants."

5. The Discourse on Ahiṃsaka

191. At Sāvatthī. Then the brahmin Ahiṃsakabhāradvāja approached the Blessed One; having approached, he exchanged greetings with the Blessed One. After exchanging courteous and cordial greetings, he sat down to one side. Seated to one side, the brahmin Ahiṃsakabhāradvāja said this to the Blessed One - "I am Ahiṃsaka, Master Gotama, I am Ahiṃsaka, Master Gotama."

"As your name is, so might you be, you might be harmless;

One who does not harm by body, speech, and mind;

Indeed, that one is harmless, who does not harm another.

When this was said, the brahmin Ahiṃsakabhāradvāja said this to the Blessed One - "Excellent, Master Gotama...etc... thus he knew. And the Venerable Ahiṃsakabhāradvāja became one of the Arahants."

6. The Discourse on the Tangle

192. At Sāvatthī. Then the brahmin Jaṭābhāradvāja approached the Blessed One; having approached, he exchanged greetings with the Blessed One. After exchanging courteous and cordial greetings, he sat down to one side. Seated to one side, the brahmin Jaṭābhāradvāja addressed the Blessed One in verse -

"Tangled within, tangled without, these generations are entangled in a tangle;

I ask you this, Gotama, who can disentangle this tangle?"

"A person established in virtue, wise, developing mind and wisdom;

An ardent and alert monk - he can disentangle this tangle.

"Those in whom lust and hatred and ignorance have faded away;

The arahants with taints destroyed, for them the tangles are untangled.

"Where name and form cease without remainder;

Sensory impingement and perception of form - here this tangle is cut."

When this was said, Jaṭābhāradvāja said this to the Blessed One - "Excellent, Master Gotama...etc... And the Venerable Bhāradvāja became one of the Arahants."

7. Discourse on Purity

193. At Sāvatthī. Then the brahmin Suddhikabhāradvāja approached the Blessed One; having approached, he exchanged greetings with the Blessed One. After exchanging courteous and cordial greetings, he sat down to one side. Seated to one side, the brahmin Suddhikabhāradvāja spoke this verse in the presence of the Blessed One -

"No brahmin in the world becomes pure, even though virtuous and practising austerity;

Accomplished in true knowledge and conduct, he is purified, not other generations."

"Though reciting much prattle, one does not become a brahmin by birth;

Defiled within, full of impurity, dependent upon deceit.

Noble, brahmin, merchant, worker, outcast and scavenger;

Of aroused energy, resolute, constantly of firm exertion;

Attains supreme purity, know this, brahmin."

When this was said, the brahmin Suddhikabhāradvāja said this to the Blessed One - "Excellent, Master Gotama...etc... And the Venerable Bhāradvāja became one of the Arahants."

8. The Discourse on Aggika

194. On one occasion the Blessed One was dwelling at Rājagaha in the Bamboo Grove, at the Squirrels' Feeding Ground. Now on that occasion rice-milk with ghee had been prepared by the brahmin Aggikabhāradvāja - "I will make an offering to the fire, I will perform the fire sacrifice."

Then the Blessed One, having dressed in the morning and taking his bowl and robe, entered Rājagaha for alms. Walking for alms on uninterrupted round in Rājagaha, he approached the residence of the brahmin Aggikabhāradvāja; having approached, he stood to one side. The brahmin Aggikabhāradvāja saw the Blessed One standing for alms. Having seen the Blessed One, he addressed him in verse -

"Endowed with the three true knowledges, of good birth, with much learning;

"Accomplished in true knowledge and conduct, he should eat my milk-rice."

"Though reciting much prattle, one does not become a brahmin by birth;

Defiled within, full of impurity, surrounded by a retinue of deceit.

"One who knows past lives, and sees heaven and states of deprivation;

And the sage who has reached the destruction of birth, accomplished in direct knowledge.

"By these three true knowledges, a brahmin becomes one of triple knowledge;

"Accomplished in true knowledge and conduct, he should eat my milk-rice."

"Let Master Gotama eat. "You are a brahmin."

"I would not eat what is gained by reciting verses,

This is not the Teaching of those who see, brahmin;

The Enlightened Ones reject what is sung in verses,

When there is Teaching, brahmin, this is the practice.

"And the consummate one, the great sage,

One with taints destroyed and remorse stilled;

Attend with food and drink,

For that is the field for one seeking merit."

When this was said, the brahmin Aggikabhāradvāja said this to the Blessed One - "Excellent, Master Gotama...etc... And the Venerable Aggikabhāradvāja became one of the Arahants."

9. The Discourse on Sundarika

195. On one occasion the Blessed One was dwelling among the Kosalans on the bank of the river Sundarikā. Now on that occasion the brahmin Sundarikabhāradvāja was offering oblations to the sacred fire and performing the fire sacrifice on the bank of the river Sundarikā. Then the brahmin Sundarikabhāradvāja, having offered oblations to the sacred fire and having performed the fire sacrifice, rose from his seat and looked around in all four directions - "Who might eat these sacrificial remains?" The brahmin Sundarikabhāradvāja saw the Blessed One seated at the foot of a certain tree with his head covered. Having seen him, taking the sacrificial remains in his left hand and the water vessel in his right hand, he approached the Blessed One. Then the Blessed One uncovered his head at the sound of the brahmin Sundarikabhāradvāja's footsteps. Then the brahmin Sundarikabhāradvāja, thinking 'This person is shaven-headed, this person is a mere shaveling', wanted to turn back right there. Then this occurred to the brahmin Sundarikabhāradvāja - 'Some brahmins here are also shaven-headed; What if I were to approach him and ask about his birth?'

Then the brahmin Sundarikabhāradvāja approached the Blessed One; having approached, he said this to the Blessed One - "Of what birth are you?"

"Do not ask about birth, ask about conduct,

Indeed, sacred fire is born from any wood;

Even a sage of low birth who is resolute,

Becomes a thoroughbred, restrained by moral shame.

"Tamed by truth, possessed of self-control,

Perfect in knowledge, having lived the holy life;

One should invite him who is brought to the sacrifice,

At the proper time he makes offerings to those worthy of gifts."

"Surely this sacrifice of mine is well-offered, well-given,

When I see one who knows the ancient scriptures like you;

For by not seeing ones like you,

Other people eat the sacrificial remnants."

"Let Master Gotama eat. "You are a brahmin."

"I would not eat what is gained by reciting verses,

This is not the Teaching of those who see, brahmin;

The Enlightened Ones reject what is sung in verses,

When there is Teaching, brahmin, this is the practice.

"And the consummate one, the great sage,

One with taints destroyed and remorse stilled;

Attend with food and drink,

For that is the field for one seeking merit."

"Then to whom, Master Gotama, shall I give this remainder of the offering?" "I do not see anyone, brahmin, in the world with its devas, Māra, and Brahmā, among the population with its ascetics and brahmins, devas and humans, who could properly digest that sacrificial remainder if they ate it, other than, brahmin, the Truth Finder or a disciple of the Truth Finder. Therefore, brahmin, you should either discard that sacrificial remainder in a place free of grass or sink it in water where there are no living beings."

Then the brahmin Sundarikabhāradvāja sank that sacrificial remainder in water where there were no living beings. Then that sacrificial remainder, when thrown into the water, sizzled and hissed, steamed and smoked. Just as a ploughshare heated all day, when thrown into water, sizzles and hisses, steams and smokes; even so that sacrificial remainder, when thrown into the water, sizzled and hissed, steamed and smoked.

Then the brahmin Sundarikabhāradvāja, terrified and with hair standing on end, approached the Blessed One; having approached, he stood to one side. When the brahmin Sundarikabhāradvāja was standing to one side, the Blessed One addressed him in verses -

"Do not, brahmin, kindle the wood,

One conceived purity as external indeed;

The wise do not declare purity through that,

One who would seek purification externally.

"Having given up, brahmin, the burning of wood

I kindle the flame internally;

Always with the fire, always concentrated,

Being worthy, I live the holy life.

"For conceit, brahmin, is your heavy burden,

Anger is smoke, false speech is ashes;

The tongue is the ladle, the heart is the fire-place,

A well-tamed self is a person's light.

"The Teaching is a lake, brahmin, with virtue as its ford,

Untroubled, praised by the good;

Where indeed the knowers of scripture bathe,

They cross to the far shore without getting wet.

"Truth, Teaching, self-control, holy life,

The brahmin's attainment of the divine abode is established in the middle;

Pay homage to those who have become upright,

That person I call one who embodies the essence of the Teaching."

When this was said, the brahmin Sundarikabhāradvāja said this to the Blessed One - "Excellent, Master Gotama...etc... And the Venerable Bhāradvāja became one of the Arahants."

10. The Discourse on Many Tastes for Welfare

196. On one occasion the Blessed One was dwelling among the Kosalans in a certain woodland grove. Now on that occasion fourteen bulls belonging to a brahmin of the Bhāradvāja clan had gone missing. Then the brahmin of the Bhāradvāja clan, while searching for those bulls, approached that woodland grove; having approached, he saw the Blessed One sitting in that woodland grove, having folded his legs crosswise, straightened his body, and established mindfulness before him. Having seen him, he approached the Blessed One; having approached, he spoke these verses in the presence of the Blessed One -

"This ascetic surely does not have fourteen bulls;

Today sixty are not seen, therefore this ascetic is happy.

"This ascetic surely does not have evil ones in the sesame field;

Single-leaved and double-leaved ones, therefore this ascetic is happy.

"This ascetic surely does not have mice in an empty granary;

They dance with enthusiasm, therefore this ascetic is happy.

"This ascetic surely does not have a seven-month-old spread;

Covered with bugs, therefore this ascetic is happy.

"This ascetic surely does not have seven widowed daughters;

Single sons and double sons, therefore this ascetic is happy.

"This ascetic surely does not have a tawny woman struck by sesame;

She wakes up the sleeping one with her foot, therefore this ascetic is happy.

"This ascetic surely does not have creditors at dawn;

'Give, give!' they urge, therefore this ascetic is happy."

"For I do not have fourteen oxen, brahmin;

Today sixty are not seen, therefore I am happy, brahmin.

"For I do not have evil in my sesame field, brahmin;

Single-leaved and double-leaved ones, therefore I am happy, brahmin.

"For I do not have mice in my empty granary, brahmin;

They dance with enthusiasm, therefore I am happy, brahmin.

"For I do not have bedding seven months old, brahmin;

Covered with boils, therefore I am happy, brahmin.

"For I do not have seven widowed daughters, brahmin;

Single sons and double sons, therefore I am happy, brahmin.

"For I do not have, brahmin, a tawny woman marked with moles;

She wakes up the sleeping one with her foot, therefore I am happy, brahmin.

"For I do not have creditors at dawn, brahmin;

'Give, give!' they urge, therefore I am happy, brahmin."

When this was said, the brahmin of the Bhāradvāja clan said this to the Blessed One - "Excellent, Master Gotama, excellent, Master Gotama! Just as, Master Gotama, one might set upright what has been overturned, or reveal what has been hidden, or show the path to one who is lost, or hold up a lamp in the darkness - 'Those with eyes will see forms'; Even so, Master Gotama has made the Teaching clear in many ways. I go for refuge to Master Gotama, to the Teaching, and to the Community of monks. May I receive the going forth under Master Gotama, may I receive the higher ordination."

The brahmin of the Bhāradvāja clan received the going forth and the higher ordination under the Blessed One. Not long after his full ordination, the Venerable Bhāradvāja, dwelling alone, withdrawn, diligent, ardent, and resolute, before long - for the sake of which clansmen rightly go forth from home into homelessness, that unsurpassed - final goal of the holy life, he entered and dwelt in, having realized it for himself through direct knowledge in this very life. He understood: 'Birth is destroyed, the holy life has been lived, what had to be done has been done, there is no more coming to any state of being.' And the Venerable Bhāradvāja became one of the Arahants.

The First Chapter, the Chapter on the Worthy Ones.

Here is its summary -

Dhanañjānī and abuse, Asura lord and Bilaṅgika;

Ahiṃsaka and tangled mass, and purity and fire-worshippers;

Sundarika with Many Daughters makes ten.

2. The Chapter on Lay Followers

1. Discourse to Kasibhāradvāja

197. Thus have I heard - On one occasion the Blessed One was dwelling among the Magadhans in the brahmin village of Ekanāḷā in Dakkhiṇāgiri. Now on that occasion about five hundred ploughs were yoked for the brahmin Kasibhāradvāja at the time of sowing. Then the Blessed One, having dressed in the morning and taking his bowl and robe, went to the workplace of the brahmin Kasibhāradvāja.

Now on that occasion the distribution of food was taking place at the brahmin Kasibhāradvāja's. Then the Blessed One approached the refectory; having approached, he stood to one side. The brahmin Kasibhāradvāja saw the Blessed One standing for alms. Having seen the Blessed One, he said this: "Ascetic, I plough and sow, and having ploughed and sown, I eat. You too, ascetic, should plough and sow, and having ploughed and sown, you should eat." "I too, brahmin, plough and sow, and having ploughed and sown, I eat." "We do not see Master Gotama's yoke, or plough, or ploughshare, or goad, or oxen, yet Master Gotama says: 'I too, brahmin, plough and sow, and having ploughed and sown, I eat.'" Then the brahmin Kasibhāradvāja addressed the Blessed One in verse -

"You claim to be a farmer, but I do not see your farming;

"Tell us, farmer, when asked: how should we know you are a farmer?"

"Faith is the seed, austerity the rain, wisdom is my yoke and plough;

Moral shame is the pole, mind the strap, mindfulness is my ploughshare and goad.

"Guarded in body, guarded in speech, restrained in food and the belly;

I make truth my foundation, mildness is my release.

Energy is my beast of burden, carrying me to security from bondage;

It goes without turning back to where, having gone, one does not sorrow.

"Such ploughing is hard, it has the Deathless as its fruit;

Having ploughed this ploughing, one is freed from all suffering."

"Let Master Gotama eat. You are indeed a farmer. For Master Gotama ploughs a field that has the Deathless as its fruit."

"I would not eat what is gained by reciting verses,

This is not the Teaching of those who see, brahmin;

The Enlightened Ones reject what is sung in verses,

When there is Teaching, brahmin, this is the practice.

"And the consummate one, the great sage,

One with taints destroyed and remorse stilled;

Attend with food and drink,

For that is the field for one seeking merit."

When this was said, the brahmin Kasibhāradvāja said this to the Blessed One - "Excellent, Master Gotama...etc... from this day forward for life who has gone for refuge."

2. The Discourse on Rising

198. At Sāvatthī. Then the Blessed One, having dressed in the morning and taking his bowl and robe, went to the residence of the brahmin Udaya. Then the brahmin Udaya filled the Blessed One's bowl with rice. For the second time, the Blessed One, having dressed in the morning and taking his bowl and robe, went to the residence of the brahmin Udaya...etc... For the third time, having filled the Blessed One's bowl with rice, the brahmin Udaya said this to the Blessed One - "This ascetic Gotama keeps coming again and again."

"Again and again they sow the seed, again and again the king of deities sends rain;

Again and again farmers plough the fields, again and again grain comes to the realm.

"Again and again supplicants make requests, again and again benefactors give;

Again and again having given, benefactors again and again go to the state of heaven.

"Again and again milkers milk the cows, again and again the calf goes to its mother;

Again and again one wearies and trembles, again and again the fool enters a womb.

Again and again one is born and dies, again and again they carry one to the charnel ground;

But having found the path to no renewed existence, one of vast wisdom is not born again.

When this was said, the brahmin Udaya said this to the Blessed One - "Excellent, Master Gotama...etc... May Master Gotama remember me as a lay follower who has gone for refuge from this day forward for life."

3. The Discourse on the Welfare of Deities

199. At Sāvatthī. Now on that occasion the Blessed One was afflicted by winds; and the Venerable Upavāṇa was the Blessed One's attendant. Then the Blessed One addressed the Venerable Upavāṇa: "Please, Upavāṇa, get me some hot water." "Yes, Venerable Sir," the Venerable Upavāṇa replied to the Blessed One and, having dressed and taking his bowl and robe, went to the residence of the brahmin Devahita; having approached, he stood silently to one side. The brahmin Devahita saw the Venerable Upavāṇa standing silently to one side. Having seen him, he addressed the Venerable Upavāṇa in verse:

"Standing silently, sir, with shaven head, wearing an outer robe;

"What do you desire, what are you seeking, what have you come to request?"

"The Arahant, the Fortunate One in the world, the sage is afflicted by winds;

If you have warm water, brahmin, give it to the sage.

"Venerated by those worthy of veneration, honoured by those worthy of honour;

Respected by those worthy of respect, for him I wish to take away."

Then the brahmin Devahita, having had a man carry a pole with hot water and a basket of molasses, gave them to the Venerable Upavāṇa. Then the Venerable Upavāṇa approached the Blessed One; having approached, having bathed the Blessed One with hot water and having mixed the molasses with hot water, he gave it to the Blessed One. Then the affliction of the Blessed One subsided.

Then the brahmin Devahita approached the Blessed One; having approached, he exchanged greetings with the Blessed One. After exchanging courteous and cordial greetings, he sat down to one side. Seated to one side, the brahmin Devahita addressed the Blessed One in verse -

"Where should one give a gift, where does what is given bear great fruit;

"How for one who is sacrificing, how is the offering accomplished?"

"One who knows past lives, and sees heaven and states of deprivation;

And the sage who has reached the destruction of birth, accomplished in direct knowledge.

"Here one should give what is to be given, here what is given bears great fruit;

For one who is sacrificing thus, thus is the offering accomplished."

When this was said, the brahmin Devahita said this to the Blessed One - "Excellent, Master Gotama...etc... May Master Gotama remember me as a lay follower who has gone for refuge from this day forward for life."

4. The Great Tree Discourse

200. At Sāvatthī. Then a certain wealthy brahmin, poorly dressed in shabby garments, approached the Blessed One; having approached, he exchanged greetings with the Blessed One. After exchanging courteous and cordial greetings, he sat down to one side. When that wealthy brahmin was seated to one side, the Blessed One said this to him - "Why, brahmin, are you poorly dressed in shabby garments?" "Here, Master Gotama, I have four sons. They, in collusion with their wives, have driven me out of the house." "Then, brahmin, learn these verses and recite them in the assembly hall when a large crowd has gathered and your sons are seated there -

"Those in whose birth I rejoiced, whose prosperity I wished for;

They, in collusion with their wives, prevent me like a pig.

"These wretches, though false, address me as 'Dear father, father';

These demons in the guise of sons abandon one who has reached old age.

"Like an old horse past its use, removed from its feeding;

The elderly father of fools begs at others' houses.

"Indeed, a stick is better for me than disobedient sons;

It keeps away a fierce ox, and also a fierce dog.

"In darkness it goes before, in the deep it finds the bottom;

By the power of the stick, when stumbling one stands up again."

Then that wealthy brahmin, having learned these verses in the presence of the Blessed One, recited them in the assembly hall when a large crowd had gathered and his sons were seated there -

"Those in whose birth I rejoiced, whose prosperity I wished for;

They, in collusion with their wives, prevent me like a pig.

"These wretches, though false, address me as 'Dear father, father';

These demons in the guise of sons abandon one who has reached old age.

"Like an old horse past its use, removed from its feeding;

The elderly father of fools begs at others' houses.

"Indeed, a stick is better for me than disobedient sons;

It keeps away a fierce ox, and also a fierce dog.

"In darkness it goes before, in the deep it finds the bottom;

By the power of the stick, when stumbling one stands up again."

Then they led that wealthy brahmin home, bathed him, and each clothed him with a pair of cloths. Then that wealthy brahmin, taking a pair of cloths, approached the Blessed One; having approached, he exchanged greetings with the Blessed One. After exchanging courteous and cordial greetings, he sat down to one side. Seated to one side, that wealthy brahmin said this to the Blessed One - "We who are brahmins, Master Gotama, seek the teacher's fee for the teacher. May Master Gotama accept my teacher's fee." The Blessed One accepted out of compassion. Then that wealthy brahmin said this to the Blessed One - "Excellent, Master Gotama...etc... May Master Gotama remember me as a lay follower who has gone for refuge from this day forward for life."

5. The Discourse on Rigidity Due to Conceit

201. At Sāvatthī. Now on that occasion a brahmin named Mānatthaddha was dwelling in Sāvatthī. He did not welcome his mother, did not welcome his father, did not welcome his teacher, did not welcome his elder brother. Now on that occasion the Blessed One was teaching the Teaching surrounded by a great assembly. Then this occurred to the brahmin Mānatthaddha - "This ascetic Gotama is teaching the Teaching surrounded by a great assembly. What if I were to approach the ascetic Gotama. If the ascetic Gotama speaks to me, I will speak to him. If the ascetic Gotama does not speak to me, I will not speak to him." Then the brahmin Mānatthaddha approached the Blessed One; having approached, he stood silently to one side. Then the Blessed One did not speak to him. Then the brahmin Mānatthaddha - thinking 'This ascetic Gotama knows nothing', wanted to turn back right there. Then the Blessed One, having understood with his own mind the reflection in the brahmin Mānatthaddha's mind, addressed the brahmin Mānatthaddha in verse -

"Conceit, brahmin, is not good, brahmin who seeks benefit here;

One should pursue the purpose for which one has come."

Then the brahmin Mānatthaddha - "The ascetic Gotama knows my mind," he fell right there with his head at the Blessed One's feet, kissed the Blessed One's feet with his mouth, stroked them with his hands, and announced his name - "I am Mānatthaddha, Master Gotama, I am Mānatthaddha, Master Gotama." Then that assembly became filled with amazement: 'It is wonderful indeed! It is marvellous indeed! This brahmin Mānatthaddha does not welcome his mother, does not welcome his father, does not welcome his teacher, does not welcome his elder brother; yet he shows such supreme humility towards the ascetic Gotama!" Then the Blessed One said this to the brahmin Mānatthaddha: "Enough, brahmin, rise up; sit on your own seat. Since your mind has confidence in me." Then the brahmin Mānatthaddha, having sat on his own seat, addressed the Blessed One in verse -

"Towards whom should one not be conceited, towards whom should one be reverential;

"Who should be respected, who should be well honoured?"

"Mother and father, and also the eldest brother;

In the fourth, teachers,

Towards them one should not be conceited;

Towards them one should be reverential,

They should be honoured by one;

They should be well venerated.

"The Accomplished Ones, become cool, who have done what needed to be done, taintless;

Having put down conceit, not stubborn, one should pay homage to those who are unsurpassed."

When this was said, the brahmin Mānatthaddha said this to the Blessed One - "Excellent, Master Gotama...etc... May Master Gotama remember me as a lay follower who has gone for refuge from this day forward for life."

6. The Discourse on Opposition

202. At Sāvatthī. Now on that occasion a brahmin named Paccanīkasāta was dwelling in Sāvatthī. Then this occurred to the brahmin Paccanīkasāta - "What if I were to approach the ascetic Gotama. Whatever the ascetic Gotama says, I will contradict all of it." Now on that occasion the Blessed One was walking up and down in the open air. Then the brahmin Paccanīkasāta approached the Blessed One; having approached, he said this to the Blessed One as he was walking up and down - "Speak your teaching, ascetic!"

"One who contradicts cannot easily understand what is well spoken;

With a defiled mind, and full of rivalry,

"And one who would remove rivalry, and lack of confidence from the mind;

Having abandoned resentment, they would indeed know what is well spoken."

When this was said, the brahmin Paccanīkasāta said this to the Blessed One - "Excellent, Master Gotama, excellent, Master Gotama...etc... May Master Gotama remember me as a lay follower who has gone for refuge from this day forward for life."

7. The Discourse on the Builder

203. On one occasion the Blessed One was dwelling among the Kosalans in a certain woodland grove. Now on that occasion the brahmin Navakammikabhāradvāja was having work done in that woodland grove. The brahmin Navakammikabhāradvāja saw the Blessed One sitting at the root of a certain sal tree, having folded his legs crosswise, straightened his body, and established mindfulness before him. Having seen this, this occurred to him: "I find delight in having work done in this woodland grove. In what kind of work does the ascetic Gotama find delight?" Then the brahmin Navakammikabhāradvāja approached the Blessed One. Having approached, he addressed the Blessed One in verse -

"What kind of work is being done, monk, in your sal grove;

"When alone in the forest, Gotama finds delight."

"I have nothing to be done in the forest,

My forest of delusion is uprooted;

I am free from the forest, free from the dart,

One should delight alone, having abandoned discontent.

When this was said, the brahmin Navakammikabhāradvāja said this to the Blessed One - "Excellent, Master Gotama...etc... May Master Gotama remember me as a lay follower who has gone for refuge from this day forward for life."

8. The Discourse on the Wood Gatherer

204. On one occasion the Blessed One was dwelling among the Kosalans in a certain woodland grove. Now on that occasion several young firewood-gathering students of a brahmin of the Bhāradvāja clan approached that woodland grove; having approached, they saw the Blessed One sitting in that woodland grove, having folded his legs crosswise, straightened his body, and established mindfulness before him. Having seen this, they approached the brahmin of the Bhāradvāja clan; having approached, they said this to the brahmin of the Bhāradvāja clan - "Please, sir, you should know! In such and such a woodland grove an ascetic is sitting, having folded his legs crosswise, straightened his body, and established mindfulness before him." Then the brahmin of the Bhāradvāja clan together with those young men approached that woodland grove. He saw the Blessed One sitting in that woodland grove, having folded his legs crosswise, straightened his body, and established mindfulness before him. Having seen him, he approached the Blessed One; having approached, he addressed the Blessed One in verse -

"In the deep and frightful forest,

Having plunged into the empty and solitary forest;

Motionless, stable and graceful,

Indeed, monk, you meditate with such lovely form.

"Where there is no singing nor playing of music,

A sage dwelling alone in the forest;

This appears wonderful to me,

That one alone would dwell in the forest with a rapturous mind.

"I conceive of companionship with the lord of the world,

Longing for the unsurpassed triple heaven;

Why, sir, have you resorted to the desolate forest,

Practising austerities here for attaining the state of Brahmā?"

"Whatever perplexities and delights,

Many and ever present in the various elements;

Born from the root of not knowing, they are longings,

All have been destroyed by me, root and all.

"Thus I am without perplexity, unattached, unengaged,

One with purified vision regarding all phenomena;

Having attained unsurpassed enlightenment, the auspicious,

I meditate, O Brahmā, in seclusion, confident."

When this was said, the brahmin of the Bhāradvāja clan said this to the Blessed One - "Excellent, Master Gotama, excellent, Master Gotama...etc... from this day forward for life who has gone for refuge."

9. The Discourse on Supporting One's Mother

205. At Sāvatthī. Then the brahmin who supported his mother approached the Blessed One; having approached, he exchanged greetings with the Blessed One. After exchanging courteous and cordial greetings, he sat down to one side. Seated to one side, the brahmin who supported his mother said this to the Blessed One - "Indeed, Master Gotama, I seek alms righteously, and having sought alms righteously, I support my parents. Am I, Master Gotama, doing what should be done in acting thus?" "Indeed you are, brahmin, doing what should be done in acting thus. When, brahmin, one seeks alms righteously, and having sought alms righteously, supports one's parents, one generates much merit."

"When a mortal righteously supports his mother and father;

Due to that service, the wise praise him regarding his parents;

They praise him here itself, and after death he rejoices in heaven."

When this was said, the brahmin who supported his mother said this to the Blessed One - "Excellent, Master Gotama, excellent, Master Gotama...etc... May Master Gotama remember me as a lay follower who has gone for refuge from this day forward for life."

10. The Discourse on the Beggar

206. At Sāvatthī. Then the brahmin Bhikkhaka approached the Blessed One; having approached, he exchanged greetings with the Blessed One. After exchanging courteous and cordial greetings, he sat down to one side. Seated to one side, the brahmin Bhikkhaka said this to the Blessed One - "Master Gotama, I am a beggar, and you are also a beggar, what is the difference between us?"

"One is not a beggar merely because one begs from others;

By merely undertaking various observances, one does not become a monk thereby.

"One who, having cast aside both merit and evil, lives the holy life;

And moves in the world with understanding - that one is truly called a monk."

When this was said, the brahmin Bhikkhaka said this to the Blessed One - "Excellent, Master Gotama, excellent, Master Gotama...etc... May Master Gotama remember me as a lay follower who has gone for refuge from this day forward for life."

11. The Discourse to Saṅgārava

207. At Sāvatthī. Now on that occasion a brahmin named Saṅgārava was dwelling in Sāvatthī, a purifier through water who believed in purification by water, living devoted to the practice of going down to the water morning and evening. Then the Venerable Ānanda, having dressed in the morning and taking his bowl and robe, entered Sāvatthī for alms. Having walked for alms in Sāvatthī and returned from his almsround after the meal, he approached the Blessed One; having approached, he paid homage to the Blessed One and sat down to one side. Seated to one side, the Venerable Ānanda said this to the Blessed One - "Here, Venerable Sir, a brahmin named Saṅgārava is dwelling in Sāvatthī, a purifier through water who believes in purification by water, living devoted to the practice of going down to the water morning and evening. It would be good, Venerable Sir, if the Blessed One would approach the residence of the brahmin Saṅgārava out of compassion." The Blessed One consented by remaining silent.

Then the Blessed One, having dressed in the morning and taking his bowl and robe, went to the residence of the brahmin Saṅgārava; having approached, he sat down on the prepared seat. Then the brahmin Saṅgārava approached the Blessed One; having approached, he exchanged greetings with the Blessed One. After exchanging courteous and cordial greetings, he sat down to one side. When the brahmin Saṅgārava was seated to one side, the Blessed One said this to him - "Is it true, brahmin, that you are a purifier through water, believe in purification by water, living devoted to the practice of going down to the water morning and evening?" "Yes, Master Gotama." "But what benefit, brahmin, do you see that you are a purifier through water, believe in purification by water, living devoted to the practice of going down to the water morning and evening?" "Here, Master Gotama, whatever evil action I have done during the day, I wash it away by bathing in the evening, whatever evil action I have done during the night, I wash it away by bathing in the morning. This is the benefit I see, Master Gotama, that I am a purifier through water, believe in purification by water, living devoted to the practice of going down to the water morning and evening."

"The Teaching is a lake, brahmin, with virtue as its ford,

Untroubled, praised by the good;

Where indeed the knowers of scripture bathe,

Without getting wet, they cross to the far shore."

When this was said, the brahmin Saṅgāravo said this to the Blessed One - "Excellent, Master Gotama, excellent, Master Gotama...etc... May Master Gotama remember me as a lay follower who has gone for refuge from this day forward for life."

12. The Discourse on Khoma Cloth

208. Thus have I heard - On one occasion the Blessed One was dwelling among the Sakyans in a market town of the Sakyans named Khomadussaṃ. Then the Blessed One, having dressed in the morning and taking his bowl and robe, entered the market town of Khomadussaṃ for alms. Now on that occasion the brahmin householders of Khomadussaṃ had gathered in their assembly hall on some business, and it was drizzling one drop at a time. Then the Blessed One approached that assembly hall. The brahmin householders of Khomadussaṃ saw the Blessed One coming from afar. Having seen him, they said this: "Who are these shaven-headed recluses, and who will know the principles of an assembly?" Then the Blessed One addressed the brahmin householders of Khomadussaṃ in verse -

"That is not an assembly where there are no true ones,

Those who do not speak the Teaching are not peaceful;

Having abandoned lust and hatred and delusion,

Those who speak the Teaching become peaceful."

When this was said, the brahmin householders of Khomadussaṃ said this to the Blessed One - "Excellent, Master Gotama, excellent, Master Gotama; Just as, Master Gotama, one might set upright what has been overturned, or reveal what has been hidden, or show the path to one who is lost, or hold up a lamp in the darkness - thinking 'Those with eyes will see forms'; even so, Master Gotama has made the Teaching clear in many ways. We go for refuge to Master Gotama, to the Teaching, and to the Community of monks. May Master Gotama remember us as lay followers who have gone for refuge from this day forward for life."

The Chapter on Lay Followers, the second.

Here is its summary -

Kasi, Udaya, welfare of deities, a certain wealthy man;

Stiff with conceit, opposition, builder and woodcarrier;

Mother's supporter, beggar, and reverent one with linen cloth making twelve.

Connected Discourses with Brahmins is completed.

8. Connected Discourses with Vaṅgīsa

1. Departed Discourse

209. Thus have I heard - On one occasion the Venerable Vaṅgīsa was dwelling at Āḷavī at the Aggāḷava shrine together with his preceptor, the Venerable Nigrodhakappa. Now on that occasion the Venerable Vaṅgīsa was newly ordained, not long gone forth, left behind as a guardian of the dwelling. Then several women, having adorned themselves, approached the Aggāḷava monastery to view the dwellings. Then, having seen those women, discontent arose in the Venerable Vaṅgīsa, lust agitated his mind. Then this occurred to the Venerable Vaṅgīsa - "It is a loss for me indeed, not a gain for me; it is ill-gotten for me indeed, not well-gotten for me; that discontent has arisen in me, lust agitates my mind, how could it be possible here that another could dispel my discontent and arouse delight. What if I were to dispel my own discontent and arouse delight by myself?" Then the Venerable Vaṅgīsa, having dispelled his own discontent and aroused delight by himself, on that occasion spoke these verses:

"Having gone forth in peace from home into homelessness;

Thoughts rush forward, these bold ones from the dark.

"Great archers, sons of nobles, trained, with strong bows;

Could surround on all sides, a thousand of the non-fleeing ones.

"Even if more women than these come;

They will not disturb me, established in righteous Teaching.

For I have heard this directly from the Buddha, the Kinsman of the Sun;

The path that leads to Nibbāna, there my mind delights.

"If you approach me while I am dwelling thus, Evil One;

I shall act in such a way, Death, that you will not even see my path."

2. Discourse on Discontent

210. On one occasion...etc... The Venerable Vaṅgīsa was dwelling at Āḷavī at the Aggāḷava shrine together with his preceptor, the Venerable Nigrodhakappa. Now on that occasion the Venerable Nigrodhakappa, having returned from almsround after the meal, would enter his dwelling, and would either leave in the evening or the next day at the proper time. Now on that occasion discontent had arisen in the Venerable Vaṅgīsa, lust agitated his mind. Then this occurred to the Venerable Vaṅgīsa - "It is a loss for me indeed, not a gain for me; it is ill-gotten for me indeed, not well-gotten for me; that discontent has arisen in me, lust agitates my mind; how could it be possible here that another could dispel my discontent and arouse delight. What if I were to dispel my own discontent and arouse delight by myself?" Then the Venerable Vaṅgīsa, having dispelled his own discontent and aroused delight by himself, on that occasion spoke these verses:

"Having abandoned discontent and delight, and all thoughts connected with the household;

One should not create a thicket anywhere; being free from thickets and content, that indeed is a Buddhist monk.

"Whatever in this world is earth and space, and form grounded upon the world;

Everything decays and is impermanent, understanding this, the wise ones live accordingly.

"People are greedy for acquisitions, in what is seen, heard, impinged upon and sensed;

Here the unstirred one dispels desire, one who does not cling here they call a sage.

"Then the sixty views dependent on reasoning, many unrighteous things settled among people;

And not going with a group anywhere, that monk is not one who speaks coarsely.

"Capable, concentrated for a long time, not deceitful, alert, free from longing;

The sage has attained the peaceful state dependently, and quenched, he awaits his time."

3. The Discourse on the Virtuous

211. On one occasion the Venerable Vaṅgīsa was dwelling at Āḷavī at the Aggāḷava shrine together with his preceptor, the Venerable Nigrodhakappa. Now on that occasion the Venerable Vaṅgīsa, due to his own ingenuity, was looking down upon other virtuous monks. Then this occurred to the Venerable Vaṅgīsa - "It is a loss for me indeed, not a gain for me; it is ill-gotten for me indeed, not well-gotten for me; that I, due to my own ingenuity, look down upon other virtuous monks." Then the Venerable Vaṅgīsa, having aroused regret in himself, on that occasion spoke these verses:

"Abandon conceit, O Gotama, abandon the path of conceit;

Fully obsessed with the path of conceit, one has regret for a long time.

People smeared with contempt, struck down by conceit, flee to hell;

People sorrow for a long time, struck down by conceit, having been reborn in hell.

A Buddhist monk who has won the path, practising rightly, never sorrows;

One experiences fame and happiness, they call that resolute one 'seer of the Teaching'.

Therefore here striving and free from barrenness, having abandoned the hindrances, one is purified;

And having abandoned conceit completely, one makes an end through true knowledge, being righteous.

4. The Discourse on Ānanda

212. On one occasion the Venerable Ānanda was dwelling at Sāvatthī in Jeta's Grove, Anāthapiṇḍika's Park. Then the Venerable Ānanda, having dressed in the morning and taking his bowl and robe, entered Sāvatthī for alms with the Venerable Vaṅgīsa as his companion. Now on that occasion discontent had arisen in the Venerable Vaṅgīsa, lust agitated his mind. Then the Venerable Vaṅgīsa addressed the Venerable Ānanda in verse -

"I am burning with sensual lust, my mind is on fire;

"Please explain extinguishment, Gotama, out of compassion."

"Due to the perversion of perception, your mind burns;

Shun the sign of beauty connected with lust.

See formations as other, as suffering and not self;

Extinguish great lust, do not burn again and again.

Develop the mind on the unattractive, one-pointed and well concentrated;

Let mindfulness be established in the body, become full of revulsion.

"Develop the signless, and abandon the underlying tendency to conceit;

Then through the breakthrough of conceit, you will live at peace."

5. The Discourse on Well-Spoken

213. At Sāvatthī. There the Blessed One addressed the monks: "Monks." "Venerable Sir," those monks replied to the Blessed One. The Blessed One said this -

"Monks, speech endowed with four factors is well spoken, not poorly spoken; blameless and irreproachable by the wise. With which four? Here, monks, a monk speaks only what is well spoken, not what is poorly spoken; speaks only what is the Teaching, not what is contrary to the Teaching; speaks only what is pleasing, not what is displeasing; speaks only what is truthful, not what is false. Monks, speech endowed with these four factors is well spoken, not poorly spoken, blameless and irreproachable by the wise. This is what the Blessed One said, and having said this, the Fortunate One, the Teacher, further said this:

"The peaceful ones say that well-spoken speech is supreme,

One should speak what is Teaching, not what is not Teaching; that is the second.

One should speak what is pleasing, not what is displeasing; that is the third.

One should speak what is true, not what is false; that is the fourth."

Then the Venerable Vaṅgīsa rose from his seat, arranged his upper robe over one shoulder, raised his joined palms in reverential salutation towards the Blessed One, and said this to the Blessed One - "A thought occurs to me, Blessed One, a thought occurs to me, Fortunate One." "Let it occur to you, Vaṅgīsa," said the Blessed One. Then the Venerable Vaṅgīsa extolled the Blessed One face to face in suitable verses -

"One should speak only such words that would not torment oneself;

One should not harm others, that indeed is well-spoken speech.

One should speak only loving speech, speech that brings delight;

Not taking up evil things, one speaks what is dear to others.

"True speech is indeed deathless - this is an ancient principle;

In truth, good and the Teaching, they say, the peaceful ones are established.

"The speech that the Enlightened One speaks is secure for the attainment of Nibbāna;

For making an end of suffering, that indeed is the highest of speeches."

6. Discourse to Sāriputta

214. On one occasion the Venerable Sāriputta was dwelling at Sāvatthī in Jeta's Grove, Anāthapiṇḍika's Park. Now on that occasion the Venerable Sāriputta was instructing, inspiring, rousing and gladdening the monks with a Teaching talk in urbane speech that was fluent, articulate, and illuminating the meaning. And those monks were listening to the Teaching attentively, applying their minds, directing their whole minds, with eager ears. Then this occurred to the Venerable Vaṅgīsa - "This Venerable Sāriputta is instructing, inspiring, rousing and gladdening the monks with a Teaching talk in urbane speech that is fluent, articulate, and illuminating the meaning. And those monks were listening to the Teaching attentively, applying their minds, directing their whole minds, with eager ears. What if I were to extol the Venerable Sāriputta face to face in suitable verses?"

Then the Venerable Vaṅgīsa rose from his seat, arranged his upper robe over one shoulder, raised his joined palms in reverential salutation towards the Venerable Sāriputta, and said this to the Venerable Sāriputta - "Friend Sāriputta, a thought occurs to me, friend Sāriputta, a thought occurs to me." "Let it occur to you, friend Vaṅgīsa." Then the Venerable Vaṅgīsa extolled the Venerable Sāriputta face to face in suitable verses -

"One of deep wisdom and intelligence, skilled in what is and is not the path;

Sāriputta has great wisdom, he teaches the Teaching to the monks.

"He teaches in brief, and speaks in detail;

Like the sound of a mynah bird, he expressed his discernment.

While he was teaching, they heard his sweet voice;

With a delightful tone, pleasing and graceful;

With uplifted minds and altruistic joy, the monks lent their ear.

7. The Discourse on the Pavāraṇā Ceremony

215. On one occasion the Blessed One was dwelling at Sāvatthī in the Eastern Park, in the Mansion of Migāra's Mother, together with a large Community of monks, about five hundred monks, all of whom were Arahants. Now on that occasion the Blessed One was seated in the open air surrounded by the Community of monks, it being the Uposatha day of the fifteenth, on the Pavāraṇā ceremony. Then the Blessed One, having surveyed the silent Community of monks, addressed the monks - "Now, monks, I invite you. Do not find fault with anything in my bodily or verbal conduct."

When this was said, the Venerable Sāriputta rose from his seat, arranged his upper robe over one shoulder, raised his joined palms in reverential salutation towards the Blessed One, and said this to the Blessed One - "We do not, Venerable Sir, find any fault with anything in the Blessed One's bodily or verbal conduct. For the Blessed One, Venerable Sir, is the originator of the unoriginated path, the producer of the unproduced path, the declarer of the undeclared path; he is the knower of the path, the discoverer of the path, the one skilled in the path. And now, Venerable Sir, the disciples dwell following the path, becoming endowed with it afterwards; and I, Venerable Sir, invite the Blessed One for correction. And the Blessed One does not find fault with anything in my bodily or verbal conduct."

"I do not, Sāriputta, find fault with anything in your bodily or verbal conduct. You are wise, Sāriputta, you have great wisdom, Sāriputta, you have broad wisdom, Sāriputta, you have joyous wisdom, Sāriputta, you have swift wisdom, Sāriputta, you have sharp wisdom, Sāriputta, you have penetrative wisdom, Sāriputta. Just as, Sāriputta, the eldest son of a wheel-turning monarch rightly keeps in motion the wheel set in motion by his father; even so, Sāriputta, you rightly keep in motion the unsurpassed wheel of Teaching set in motion by me."

"Since, Venerable Sir, the Blessed One does not find fault with anything in my bodily or verbal conduct. "And, Venerable Sir, does the Blessed One not find fault with anything in the bodily or verbal conduct of these five hundred monks?" "I do not, Sāriputta, find fault with anything in the bodily or verbal conduct of these five hundred monks. For, Sāriputta, of these five hundred monks, sixty monks are triple-knowledge bearers, sixty monks have the six direct knowledges, sixty monks are liberated in both respects, and the rest are liberated by wisdom."

"Today on the fifteenth, for purification, five hundred monks have gathered;

The sages who have cut off the bondage of fetters, free from trouble, with renewed existence destroyed.

"Just as a wheel-turning monarch, surrounded by ministers;

Goes all around this great earth bounded by the ocean.

"Thus the unsurpassed caravan leader who has won the battle;

Is attended by disciples with the three knowledges who have abandoned death.

"All are sons of the Blessed One, no chaff is found here;

I pay homage to the destroyer of the dart of craving, the kinsman of the sun."

8. Over a Thousand Sutta

216. On one occasion the Blessed One was dwelling at Sāvatthī in Jeta's Grove, Anāthapiṇḍika's Park, with a large Community of monks, with twelve hundred and fifty monks. Now on that occasion the Blessed One was instructing, inspiring, rousing and gladdening the monks with a Teaching talk connected with Nibbāna. And those monks were listening to the Teaching attentively, applying their minds, directing their whole minds, with eager ears. Then this occurred to the Venerable Vaṅgīsa - "This Blessed One is instructing, inspiring, rousing and gladdening the monks with a Teaching talk connected with Nibbāna. And those monks were listening to the Teaching attentively, applying their minds, directing their whole minds, with eager ears. What if I were to extol the Blessed One face to face in suitable verses?"

"More than a thousand monks attend upon the Fortunate One;

Teaching the stainless Teaching, Nibbāna free from fear.

They hear the stainless Teaching, taught by the Perfectly Enlightened One;

Indeed, the Enlightened One shines, honoured by the Community of monks.

"You are called a dragon, Blessed One, the seventh sage among sages;

Having become like a great cloud, you rain upon the disciples.

Coming out from the day's rest, with desire to see the Teacher;

"Your disciple Vaṅgīsa, O Great Hero, venerates your feet."

"What now, Vaṅgīsa, were these verses previously reflected upon by you, or did they occur to you on the spot?" "These verses were not previously reflected upon by me, Venerable Sir, but they occurred to me on the spot." "Then, Vaṅgīsa, let even more verses that were not previously reflected upon occur to you." "Yes, Venerable Sir," the Venerable Vaṅgīsa replied to the Blessed One and extolled the Blessed One even more with verses not previously reflected upon -

"Having overcome Māra's wrong path, he walks breaking through the barrenness;

See him who releases from bonds, who divides the sickle into portions.

For the purpose of crossing the flood, he taught the path of various kinds;

When that Deathless was revealed, those who see the Teaching stand unshakeable.

"The Light-maker penetrating, saw the transcendence of all maintenance;

Having known and realised, he taught the highest to the ten directions.

"When the Teaching is thus well taught,

What negligence is there for those who cognize the Teaching;

Therefore in that Blessed One's Dispensation;

Being diligent, one should always train in homage."

9. The Discourse about Koṇḍañña

217. On one occasion the Blessed One was dwelling at Rājagaha in the Bamboo Grove, at the Squirrels' Feeding Ground. Then the Venerable Aññāsikoṇḍañña, after a very long time, approached the Blessed One; having approached, he fell with his head at the Blessed One's feet, kissed the Blessed One's feet with his mouth, stroked them with his hands, and announced his name - "I am Koṇḍañña, Blessed One, I am Koṇḍañña, Fortunate One." Then this occurred to the Venerable Vaṅgīsa - "This Venerable Aññāsikoṇḍañña, after a very long time, approached the Blessed One; having approached, he fell with his head at the Blessed One's feet, kissed the Blessed One's feet with his mouth, stroked them with his hands, and announced his name - 'I am Koṇḍañña, Blessed One, I am Koṇḍañña, Fortunate One.' What if I were to extol the Venerable Aññāsikoṇḍañña face to face with suitable verses in the presence of the Blessed One?"

"That elder Koṇḍañña, enlightened after the Enlightened One, of intense endeavour;

One gains pleasant dwellings and frequent seclusions.

"That which is to be attained by a disciple who follows the Teacher's Dispensation;

That is attained by all who train diligently.

"Of great might, possessor of the three true knowledges, skilled in the ways of others' minds;

Koṇḍañña, heir of the Buddha, pays homage at the Teacher's feet."

10. The Discourse to Moggallāna

218. On one occasion the Blessed One was dwelling at Rājagaha on the Black Rock on the Isigili Slope together with a large Community of monks, about five hundred monks, all of whom were Arahants. The Venerable Mahāmoggallāna was examining their minds with his own mind, completely liberated, without acquisition. Then this occurred to the Venerable Vaṅgīsa - "The Blessed One is dwelling at Rājagaha on the Black Rock on the Isigili Slope together with a large Community of monks, about five hundred monks, all of whom are Arahants. The Venerable Mahāmoggallāna was examining their minds with his own mind, completely liberated, without acquisition. What if I were to extol the Venerable Mahāmoggallāna face to face with suitable verses in the presence of the Blessed One?"

"Seated on the mountain's slope, the sage who has gone beyond suffering;

Is attended by disciples with the three knowledges who have abandoned death.

Moggallāna of great spiritual power encompasses them with his mind;

Examining their minds, liberated, free from acquisitions.

"Thus perfect in all factors, the sage who has gone beyond suffering;

Perfect in many aspects, they attend on Gotama."

11. The Discourse at Gaggarā

219. On one occasion the Blessed One was dwelling at Campā on the bank of the Gaggarā Lotus Lake together with a large Community of monks, about five hundred monks, seven hundred male lay followers, seven hundred female lay followers, and many thousands of deities. The Blessed One surpassed them in both beauty and glory. Then this occurred to the Venerable Vaṅgīsa - "The Blessed One is dwelling at Campā on the bank of the Gaggarā Lotus Lake together with a large Community of monks, about five hundred monks, seven hundred male lay followers, seven hundred female lay followers, and many thousands of deities. The Blessed One surpassed them in both beauty and glory. What if I were to extol the Blessed One face to face in a suitable verse?"

"Like the moon in a cloudless sky,

Like the sun shines when free from stains;

Thus too, O Aṅgīrasa, you great sage,

Outshine all the world with your glory."

12. The Discourse of Vaṅgīsa

220. On one occasion the Venerable Vaṅgīsa was dwelling at Sāvatthī in Jeta's Grove, Anāthapiṇḍika's Park. Now on that occasion the Venerable Vaṅgīsa, having recently attained Arahantship, experiencing the happiness of liberation, on that occasion spoke these verses:

"Intoxicated with poetry we used to wander before, from village to village, from town to town;

Then we saw the Enlightened One, and faith was born in us.

He taught me the Teaching, the aggregates, bases and elements;

Having heard his Teaching, I went forth into homelessness.

"Indeed for the good of many, the sage attained enlightenment;

For monks and nuns, who saw the fixed course.

"It was indeed a good coming for me, in the presence of the Buddha;

The three true knowledges have been attained, the Buddha's teaching has been done.

"I know my past lives, the divine eye is purified;

I am one of triple knowledge, have attained spiritual powers, am skilled in the ways of others' minds."

The Connected Discourses with Vaṅgīsa is completed.

Here is its summary -

Gone forth and discontent, virtuous ones and arrogance;

Well spoken by Ānanda, Sāriputta's invitation;

More than a thousand with Koṇḍañña, Gaggarā with Moggallāna;

With Vaṅgīsa making twelve.

9. Connected Discourses in the Woods

1. Discourse on Seclusion

221. Thus have I heard - On one occasion a certain monk was dwelling among the Kosalans in a certain woodland grove. Now on that occasion that monk had gone for his day's abiding and was thinking unwholesome, evil thoughts connected with the household life. Then the deity dwelling in that woodland grove, having compassion for that monk and wishing for his good, desiring to stir him up, approached that monk; having approached, addressed that monk in verses -

"Seeking seclusion you have entered the forest,

Then your mind flows out externally;

Person, remove desire towards a person,

Then you will be happy, free from lust.

"Being mindful, you will abandon discontent, we remind you of this, good one;

The dust of the abyss is hard to cross, let not the dust of sensual pleasure carry you away.

"Just as a bird covered in dust, shaking itself, makes the clinging dust fall off;

So too a striving mindful monk, shaking himself, makes the clinging dust fall off."

Then that monk, moved by that deity, attained a sense of urgency.

2. The Discourse on Attendance

222. On one occasion a certain monk was dwelling among the Kosalans in a certain woodland grove. Now on that occasion that monk had gone for his day's abiding and was sleeping. Then the deity dwelling in that woodland grove, having compassion for that monk and wishing for his good, desiring to stir him up, approached that monk; having approached, addressed that monk in verses -

"Get up, monk! Why do you lie there? What good is there in sleeping for you?

For what sleep is there for one who is afflicted, pierced by a dart, suffering?

"That faith owing to which you went forth from the household life into homelessness;

That very faith you should increase, do not come under the power of sleep."

"Sensual pleasures are impermanent and unstable, in which only a fool becomes deluded;

Free among the imprisoned, unattached, why do you torment one gone forth.

Through removal of desire and lust, through transcendence of ignorance;

That knowledge is the supreme gift, why do you torment one gone forth.

"Having cut off ignorance with true knowledge, with the utter destruction of the taints;

Being without sorrow and without despair, why do you torment one gone forth.

Of aroused energy, resolute, constantly of firm exertion;

Aspiring for Nibbāna, why do you torment one gone forth."

3. The Discourse about Kassapagotta

223. On one occasion the Venerable Kassapagotta was dwelling among the Kosalans in a certain woodland grove. Now on that occasion the Venerable Kassapagotta had gone for his day's abiding and was exhorting a certain ghost. Then the deity dwelling in that woodland grove, desiring to stir up the Venerable Kassapagotta, approached the Venerable Kassapagotta; having approached, she addressed the Venerable Kassapagotta in verses -

"To a ghost that roams in mountain gorges, with little wisdom, without mind;

A Buddhist monk exhorting at the wrong time appears to me like a fool.

"One hears but does not cognize, looks but does not see;

When the Teaching is being explained, the fool does not understand the meaning.

"Even if you hold up ten lamps, Kassapa;

One will not see forms, for one has no eye."

Then the Venerable Kassapagotta, moved by that deity, attained a sense of urgency.

4. The Discourse About Several

224. On one occasion many monks were dwelling among the Kosalans in a certain woodland grove. Then those monks, having completed the three months' rains residence, set out on tour. Then the deity dwelling in that woodland grove, not seeing those monks, lamenting, on that occasion spoke this verse:

"Today it appears like discontent to me,

Having seen many in secluded seats;

Those brilliant speakers and learned ones,

Where have those disciples of Gotama gone?"

When this was said, another deity replied to that deity in verse -

"Some have gone to Magadha, some to Kosala, and some to the Vajjian plane;

Like deer roaming unattached, the monks dwell without a fixed abode."

5. The Discourse on Ānanda

225. On one occasion the Venerable Ānanda was dwelling among the Kosalans in a certain woodland grove. Now on that occasion the Venerable Ānanda was dwelling excessively occupied with instructing householders. Then the deity dwelling in that woodland grove, having compassion for the Venerable Ānanda and wishing for his good, desiring to stir him up, approached the Venerable Ānanda; having approached, addressed the Venerable Ānanda in verse -

"Having gone to a secluded tree root, having placed Nibbāna in your heart;

"Meditate, Gotama, do not be heedless, what can your idle chatter do?"

Then the Venerable Ānanda, moved by that deity, attained a sense of urgency.

6. The Discourse to Anuruddha

226. On one occasion the Venerable Anuruddha was dwelling among the Kosalans in a certain woodland grove. Then a certain deity of the Tāvatiṃsa realm named Jālinī, who had been the Venerable Anuruddha's former wife, approached the Venerable Anuruddha; having approached, she addressed the Venerable Anuruddha in verse -

"Set your mind there, where you lived before;

Among the Tāvatiṃsa devas, who are accomplished in all sensual pleasures;

Honoured and surrounded, you shine among the heavenly maidens."

"The heavenly maidens are in a bad destination, established in identity;

Those beings in bad destinations are longed for by celestial maidens."

"They do not understand happiness, those who do not see Nandana;

The abode of gods and humans, the glorious Thirty-Three."

"You do not cognize, fool, how the speech of the worthy ones is;

All formations are impermanent, subject to arising and passing away;

Having arisen they cease, their subsiding is happiness.

"Now there is no more dwelling in the class of deities, O Ensnarer;

The round of births is destroyed, now there is no renewed existence."

7. The Discourse about Nāgadatta

227. On one occasion the Venerable Nāgadatta was dwelling among the Kosalans in a certain woodland grove. Now on that occasion the Venerable Nāgadatta was entering the village too early and returning too late in the day. Then the deity dwelling in that woodland grove, having compassion for the Venerable Nāgadatta and wishing for his good, desiring to stir him up, approached the Venerable Nāgadatta; having approached, he addressed the Venerable Nāgadatta in verses -

"Enter at the proper time, Nāgadatta, and having come back during the day, do not wander about excessively;

Mixing with householders, sharing their pleasure and pain.

"I fear for Nāgadatta who is very bold, imprisoned among families;

May he not come under the power of the mighty King of Death, the End-maker."

Then the Venerable Nāgadatta, moved by that deity, attained a sense of urgency.

8. The Discourse on the Housewife

228. On one occasion a certain monk was dwelling among the Kosalans in a certain woodland grove. Now on that occasion that monk was dwelling excessively intimate with a certain family. Then the deity dwelling in that woodland grove, having compassion for that monk and wishing for his good, desiring to stir him up, having magically created the appearance of that family's housewife, approached that monk; having approached, addressed that monk in verse -

"At river banks, at meeting places, in assembly halls and on streets;

People meet and discuss: "What is the difference between me and him?"

Many opposing sounds must be endured by an ascetic;

One should not be displeased by that, for one is not defiled by that.

One who is frightened by sounds, like a wind-deer in the forest;

"They say he is light-minded, his vow does not succeed."

9. The Discourse about the Son of the Vajjians

229. On one occasion a certain Vajjian monk was dwelling at Vesālī in a certain woodland grove. Now on that occasion there was an all-night festival at Vesālī. Then that monk, having heard the sound of beating and playing of musical instruments at Vesālī, lamenting, on that occasion spoke this verse:

"Alone we dwell in the forest,

Like a piece of wood cast away in the forest;

On such a night,

Who indeed could be more evil than us?"

Then the deity dwelling in that woodland grove, having compassion for that monk and wishing for his good, desiring to stir him up, approached that monk; having approached, addressed that monk in verse -

"You dwell alone in the forest, like a piece of wood cast away in the forest;

"Many envy you, like those in hell envy those going to heaven."

Then that monk, moved by that deity, attained a sense of urgency.

10. The Discourse on Recitation

230. On one occasion a certain monk was dwelling among the Kosalans in a certain woodland grove. Now on that occasion that monk, who earlier had been excessively devoted to recitation, on a later occasion lived at ease, became silent, and kept to himself. Then the deity dwelling in that woodland grove, not hearing the Teaching from that monk, approached that monk; having approached, addressed that monk in verse -

"Why, monk, living with other monks, do you not recite the terms of the Teaching;

Having heard the Teaching, one gains confidence, and gains praise in this very life."

"There was formerly desire for terms of the Teaching, until we met with dispassion;

Since we met with dispassion, whatever was seen, heard or sensed;

The good say is to be discarded through final knowledge."

11. Discourse on Unwholesome Thoughts

231. On one occasion a certain monk was dwelling among the Kosalans in a certain woodland grove. Now on that occasion that monk had gone for his day's abiding and was thinking evil, unwholesome thoughts, that is: thoughts of sensual pleasure, thoughts of ill will, thoughts of harmfulness. Then the deity dwelling in that woodland grove, having compassion for that monk and wishing for his good, desiring to stir him up, approached that monk; having approached, addressed that monk in verses -

"Through unwise attention, you are being consumed by thoughts;

Having given up unwise reflection, reflect carefully.

"Concerning the Teacher, the Teaching, the Community and one's own virtuous behaviour;

You will gain gladness and rapture and happiness without doubt;

Then, full of gladness, you will make an end of suffering."

Then that monk, moved by that deity, attained a sense of urgency.

12. The Discourse on Midday

232. On one occasion a certain monk was dwelling among the Kosalans in a certain woodland grove. Then the deity dwelling in that woodland grove approached that monk; having approached, spoke this verse in the presence of that monk -

"When the midday sun stands still, when birds have settled down;

The mighty forest makes a sound, that strikes me as fearful.

"When the midday sun stands still, when birds have settled down;

The mighty forest makes a sound, that strikes me as delightful."

13. The Discourse on Uncontrolled Faculties

233. On one occasion many monks were dwelling among the Kosalans in a certain woodland grove, being haughty, empty, fickle, garrulous, of loose speech, unmindful, not clearly comprehending, unconcentrated, with wandering minds, with uncontrolled faculties. Then the deity dwelling in that woodland grove, having compassion for those monks and wishing for their good, desiring to stir them up, approached those monks; having approached, he addressed those monks with verses -

"Formerly the disciples of Gotama, the monks, lived happily;

Without desire they searched for alms, without desire for lodging;

Knowing the impermanence in the world, they made an end of suffering.

"Having made oneself difficult to support, like village headmen;

Having eaten again and again, they lie down infatuated in others' houses.

"Having made reverential salutation to the Community, I speak to some here;

Cast out and helpless are they, just like ghosts are they indeed.

"Those who dwell negligently, it is of them that I spoke;

Those who dwell diligently, to them I pay homage."

Then those monks, moved by that deity, attained a sense of urgency.

14. The Discourse on the Odour Thief

234. On one occasion a certain monk was dwelling among the Kosalans in a certain woodland grove. Now on that occasion that monk, having returned from his alms round after his meal, plunged into a lotus pond and was smelling a lotus. Then the deity dwelling in that woodland grove, having compassion for that monk and wishing for his good, desiring to stir him up, approached that monk; having approached, addressed that monk in verse -

"This water-born flower that you smell without it being given;

"This is one factor of theft, you are a thief of odours, friend."

"I do not take, I do not break, from afar I smell the water-born;

Then for what reason am I called a thief of odours?

"That one who digs up lotus roots and breaks off white lotuses;

One engaged in such actions, why is he not called so?"

"A person full of cruelty, like a nurse's cloth stained;

For him I have no words, but you I ought to address.

"For a being without blemish, constantly seeking purity;

Even evil the size of a hair tip appears like a cloud."

"Surely, O spirit, you know me and show me compassion;

Please speak again, O spirit, when you see something like this."

"We neither live dependent on you, nor are we your servants;

You yourself, monk, should know how to reach a good destination."

Then that monk, moved by that deity, attained a sense of urgency.

The Connected Discourses in the Woods is finished.

Here is its summary -

Seclusion and attendance, by Kassapagotta and many;

Ānanda and Anuruddha, and Nāgadatta and the housewife.

Vajjiputta and Vesālī, unwise recitation;

At noon time with ordinary faculties, develops fourteen with a lotus flower.

10. Connected Discourses with Yakkhas

1. Discourse on Indaka

235. Thus have I heard - On one occasion the Blessed One was dwelling at Rājagaha on Mount Indakūṭa, in the abode of the yakkha Indaka. Then the yakkha Indaka approached the Blessed One; having approached, he addressed the Blessed One in verse -

"The Enlightened Ones declare that form is not the soul, how then does this body find itself?

'From where does this ball of bones come, how indeed is this formed in the taste of the womb?'

'First there is the embryo, from the embryo comes the foetus;

From the foetus is born the lump, from the lump develops the solid mass;

From the solid mass are born the limbs, head-hairs, body-hairs, and nails.

"Whatever food and drink his mother consumes;

By that the person in the mother's womb sustains himself."

2. Discourse on the Name of Sakka

236. On one occasion the Blessed One was dwelling at Rājagaha on Vulture Peak mountain. Then the yakkha named Sakka approached the Blessed One; having approached, he addressed the Blessed One in verse -

"For you who have abandoned all knots, who are fully freed, mindful;

It is not proper for an ascetic to instruct others."

"By whatever praise, Sakka, association arises;

The wise one does not deserve to have compassion for that in mind.

"If with a confident mind, one instructs another;

One is not bound by that compassion and sympathy."

3. The Discourse on Sūciloma

237. On one occasion the Blessed One was dwelling at Gayā at Taṅkitamañca, in the abode of the yakkha Sūciloma. Now on that occasion the yakkha Khara and the yakkha Sūciloma were passing by not far from the Blessed One. Then the yakkha Khara said this to the yakkha Sūciloma - "That is an ascetic!" "That is not an ascetic, that is a mere ascetic." "Until I know whether he is an ascetic or just a mere ascetic."

Then the yakkha Sūciloma approached the Blessed One; having approached, he arranged it on the Blessed One's body. Then the Blessed One moved his body away. Then the yakkha Sūciloma said this to the Blessed One - "Are you afraid of me, ascetic?" "No, friend, I am not afraid of you; but your contact is evil." "I will ask you a question, ascetic. If you do not answer me, I will derange your mind, or split your heart, or grab you by the feet and throw you across the Ganges." "I do not see anyone, friend, in the world with its devas, Māra, and Brahmā, among the population with its ascetics and brahmins, devas and humans, who could derange my mind, or split my heart, or grab me by the feet and throw me across the Ganges; but ask whatever you wish to know, friend." Then the yakkha Sūciloma addressed the Blessed One in verse -

"From where do lust and hatred originate,

"From where are born discontent, delight and terror;

From where do thoughts of mind arise,

Which boys let loose like crows?"

"Lust and hatred originate from here,

Discontent, delight and terror are born from here;

From here arise thoughts of mind,

Children let loose like crows.

"Born of affection, self-produced, like shoots from a banyan trunk;

Many, clinging to sensual pleasures, like a creeper spread through the forest.

"Those who understand its source,

They dispel it, listen, O spirit;

They cross this hard-to-cross flood,

Not crossed before, for no renewed existence."

4. Discourse on Maṇibhadda

238. On one occasion the Blessed One was dwelling among the Magadhans at the Maṇimālika shrine, in the abode of the yakkha Maṇibhadda. Then the yakkha Maṇibhadda approached the Blessed One; having approached, he spoke this verse in the presence of the Blessed One -

"Good fortune always comes to the mindful one, the mindful one attains happiness;

"For the mindful one tomorrow is better, and he is freed from animosity."

"Good fortune always comes to the mindful one, the mindful one attains happiness;

For the mindful one tomorrow is better, he is not freed from animosity.

"For one whose mind delights in non-harming, day and night, all the time;

He has friendliness towards all beings, he has no animosity towards anyone.

5. Sānu Sutta

239. On one occasion the Blessed One was dwelling at Sāvatthī in Jeta's Grove, Anāthapiṇḍika's Park. Now on that occasion a son named Sānu of a certain woman lay follower had been seized by a yakkha. Then that woman lay follower, lamenting, on that occasion spoke these verses:

"The fourteenth, fifteenth, and the eighth of the fortnight;

And the special observance day, well endowed with the eight factors.

"Those who observe the Uposatha, and live the holy life;

"The spirits do not play with them, thus have I heard from the worthy ones;

But today I see spirits playing on the mountain."

"The fourteenth, fifteenth, and the eighth of the fortnight;

And the special observance day, well endowed with the eight factors;

Those who observe the Uposatha, and live the holy life.

"The spirits do not play with them, well heard is this from the worthy ones;

You should tell the awakened Sānu, this is the word of the spirits;

Do not commit evil action, whether in public or in secret.

"If you will do or are doing an evil action;

There is no escape from suffering for you, even if you run away."

"Mother, they weep for one who is dead, or for one who lives but is not seen;

Mother, seeing me alive, why do you weep for me, mother?"

"Son, they weep for one who is dead, or for one who lives but is not seen;

And one who, having renounced sensual pleasures, returns here;

For him too they weep, son, for though living he is dead indeed.

"Dear one, lifted from hot embers, you wish to fall back into hot embers;

Dear one, lifted from hell, you wish to fall back into hell.

"Run, venerable sir, to whom shall we complain;

The goods rescued from the fire, you wish to burn again."

6. The Discourse on Piyaṅkara

240. On one occasion the Venerable Anuruddha was dwelling at Sāvatthī in Jeta's Grove, Anāthapiṇḍika's Park. Now on that occasion the Venerable Anuruddha, having risen in the last watch of the night, was reciting the terms of the Teaching. Then the yakkhinī Piyaṅkara's mother quieted her little son thus:

"Make no sound, Piyaṅkara, a monk is reciting the terms of the Teaching;

Having understood the term of the Teaching, we should practice for our welfare.

We should exercise self-control regarding living beings, we should not speak deliberate falsehood;

We should train in our own virtuous behaviour, may we be freed from the realm of demons.

7. Punabbasu Sutta

241. On one occasion the Blessed One was dwelling at Sāvatthī in Jeta's Grove, Anāthapiṇḍika's Park. Now on that occasion the Blessed One was instructing, inspiring, rousing and gladdening the monks with a Teaching talk connected with Nibbāna. And those monks were listening to the Teaching attentively, applying their minds, directing their whole minds, with eager ears. Then the yakkhinī Punabbasumātā consoled her children thus:

"Be quiet, Uttarikā, be quiet, Punabbasu;

Until I hear the Teaching of the supreme Enlightened One, the Teacher.

"The Blessed One speaks of Nibbāna, the release from all knots;

I have excessive fondness for this Teaching.

Dear in the world is one's own son, dear in the world is one's own husband;

But dearer to me than these is the quest for the Teaching.

For neither son nor husband, though dear, can free one from suffering;

As hearing the true Teaching frees living beings from suffering.

"In this world beset by suffering, bound up with aging and death;

For release from aging and death, that Teaching which I have fully awakened to;

That Teaching I wish to hear, be quiet Punabbasu."

"Mother, I shall not speak, Uttarā has become quiet;

Listen only to the Teaching, hearing the true Teaching is happiness;

Not understanding the true Teaching, we wander in suffering.

"This is the light-maker for deities and humans who are confused;

The Enlightened One, with the final body, possessing vision, teaches the Teaching."

"Good indeed is one named wise, a son born to lie on the breast;

My son of the supreme Enlightened One cherishes the pure Teaching.

"Be happy, Punabbasu, today I am well risen;

The noble truths have been seen, let me hear what is higher."

8. The Discourse about Sudatta

242. On one occasion the Blessed One was dwelling at Rājagaha in the Cool Grove. Now on that occasion the householder Anāthapiṇḍika had arrived at Rājagaha on some business. The householder Anāthapiṇḍika heard: "A Buddha, it seems, has appeared in the world." And right away he wished to visit the Blessed One. Then this occurred to the householder Anāthapiṇḍika: "It is not the right time today to visit the Blessed One. Tomorrow at the right time I shall go to see the Blessed One," and he lay down with mindfulness directed towards the Buddha. During the night he got up three times, thinking it was dawn. Then the householder Anāthapiṇḍika approached the charnel ground gate. Nonhuman beings opened the gate. Then, as the householder Anāthapiṇḍika was leaving the city, the light vanished, darkness appeared, and fear, trepidation, and terror arose in him, and he wanted to turn back from there. Then the yakkha Sivaka, having vanished, made his voice heard:

"A hundred elephants, a hundred horses, a hundred chariots drawn by mules;

A hundred thousand maidens, adorned with jewelled earrings;

Are not worth a sixteenth part of a single footstep.

"Go forth, householder, go forth, householder;

Going forth is better for you than turning back."

Then the darkness vanished for the householder Anāthapiṇḍika, light appeared, and his fear, trepidation, and terror subsided. For the second time, as the householder Anāthapiṇḍika was going, the light vanished, darkness appeared, and fear, trepidation, and terror arose in him, and he wanted to turn back from there. For the second time the yakkha Sivaka, having vanished, made his voice heard:

"A hundred elephants, a hundred horses... etc...

Are not worth a sixteenth part.

"Go forth, householder, go forth, householder;

Going forth is better for you than turning back."

Then the darkness vanished for the householder Anāthapiṇḍika, light appeared, and his fear, trepidation, and terror subsided. For the third time, as the householder Anāthapiṇḍika was going, the light vanished, darkness appeared, and fear, trepidation, and terror arose in him, and he wanted to turn back from there. For the third time the yakkha Sivaka, having vanished, made his voice heard:

"A hundred elephants, a hundred horses... etc...

Are not worth a sixteenth part.

"Go forth, householder, go forth, householder;

Going forth is better for you than turning back."

Then the darkness vanished for the householder Anāthapiṇḍika, light appeared, and his fear, trepidation, and terror subsided. Then the householder Anāthapiṇḍika approached the Blessed One at the Cool Grove.

Now on that occasion the Blessed One, having risen in the last watch of the night, was walking up and down in the open air. The Blessed One saw the householder Anāthapiṇḍika coming from afar. Having seen him, he descended from the walking path and sat down on the prepared seat. Having sat down, the Blessed One said this to the householder Anāthapiṇḍika - "Come, Sudatta." Then the householder Anāthapiṇḍika, thinking "The Blessed One addresses me by name," elated and uplifted, right there prostrated himself with his head at the Blessed One's feet and said this to the Blessed One: "I hope, Venerable Sir, the Blessed One slept well?"

"Always indeed sleeps happily the brahmin who is quenched;

One who does not cling to sensual pleasures, become cool, without acquisitions.

"Having cut off all attachments, having removed anguish from the heart;

One who is peaceful sleeps happily, having attained peace of mind."

9. First Discourse on the Pure

243. On one occasion the Blessed One was dwelling at Rājagaha in the Bamboo Grove, at the Squirrels' Feeding Ground. Now on that occasion the Buddhist nun Sukkā was teaching the Teaching surrounded by a great assembly. Then a spirit who had confidence in the Buddhist nun Sukkā, having approached from street to street and from crossroad to crossroad in Rājagaha, on that occasion spoke these verses:

"What are these people in Rājagaha doing, lying down as if they have drunk honey;

Those who do not attend to the pure one teaching the term of the Deathless.

And moreover that unremitting, unsurpassable swift one;

The wise ones drink, I think, like travellers from a rain cloud.

10. Second Discourse about Sukkā

244. On one occasion the Blessed One was dwelling at Rājagaha in the Bamboo Grove, at the Squirrels' Feeding Ground. Now on that occasion a certain male lay follower gave food to the Buddhist nun Sukkā. Then a spirit who had confidence in the Buddhist nun Sukkā, having approached from street to street and from crossroad to crossroad in Rājagaha, on that occasion spoke this verse:

"Indeed he has generated much merit, this wise male lay follower;

Who gave food to the pure one, for freedom from all knots.

11. The Discourse on Cīra

245. Thus have I heard - On one occasion the Blessed One was dwelling at Rājagaha in the Bamboo Grove, at the Squirrels' Feeding Ground. Now on that occasion a certain male lay follower gave a robe to the Buddhist nun Cīrā. Then a spirit who had confidence in the Buddhist nun Cīrā, having approached from street to street and from crossroad to crossroad in Rājagaha, on that occasion spoke this verse:

"Indeed he has generated much merit, this wise male lay follower;

He who gave a robe long ago, for freedom from all bonds."

12. Discourse to Āḷavaka

246. Thus have I heard - On one occasion the Blessed One was dwelling at Āḷavī in the abode of the yakkha Āḷavaka. Then the yakkha Āḷavaka approached the Blessed One; having approached, he said this to the Blessed One - "Come out, ascetic!" "Very well, friend," the Blessed One came out. "Go in, ascetic!" "Very well, friend," the Blessed One went in. For the second time, the yakkha Āḷavaka said this to the Blessed One - "Come out, ascetic!" "Very well, friend," the Blessed One came out. "Go in, ascetic!" "Very well, friend," the Blessed One went in. For the third time, the yakkha Āḷavaka said this to the Blessed One - "Come out, ascetic!" "Very well, friend," the Blessed One came out. "Go in, ascetic!" "Very well, friend," the Blessed One went in. For the fourth time, the yakkha Āḷavaka said this to the Blessed One - "Come out, ascetic!" "No, friend, I will not come out. Do whatever you have to do." "I will ask you a question, ascetic. If you do not answer me, I will derange your mind, or split your heart, or grab you by the feet and throw you across the Ganges." "I do not see anyone, friend, in the world with its devas, Māra, and Brahmā, among the population with its ascetics and brahmins, devas and humans, who could derange my mind, or split my heart, or grab me by the feet and throw me across the Ganges. But ask whatever you wish to know, friend."

"What is the best wealth for a person here, what well-practised brings happiness;

What indeed is the sweetest of tastes, living how is life called best?"

"Faith is the best wealth for a person here, the Teaching well-practised brings happiness;

Truth indeed is the sweetest of tastes, living with wisdom is life called best."

"How does one cross the flood, how does one cross the ocean;

How does one overcome suffering, how is one purified?"

"By faith one crosses the flood, by diligence the ocean;

By energy one overcomes suffering, by wisdom one is purified."

"How does one gain wisdom, how does one find wealth;

How does one obtain fame, how does one bind friends;

From this world to the next world, how does one not grieve after death?

Having faith in the Teaching of the worthy ones, for the attainment of Nibbāna;

Through desire to learn one gains wisdom, being diligent and discerning.

One who acts appropriately, is steadfast and rises up finds wealth;

Through truth one attains fame, through giving one binds friends;

From this world to the next world, thus after death one does not grieve.

These four things, for a faithful householder;

Truth, self-control, fortitude and giving up, indeed that one after death does not grieve.

Come now, ask also others, the many ascetics and brahmins;

If there are truth, self-control and giving up, through patience there exists even more true knowledge.

How now should I question the many ascetics and brahmins;

For today I understand what benefit pertains to the future life.

For my benefit indeed the Enlightened One came to dwell at Āḷavi;

For today I understand where what is given bears great fruit.

"So I shall wander from village to village, from town to town;

Paying homage to the Enlightened One and the excellence of the Teaching."

Connected Discourses with Yakkhas is completed.

Here is its summary -

Indaka, Sakka, Sūci, and Maṇibhadda and Sānu;

Piyaṅkara, Punabbasu, and Sudatta, two Sukkas and Āḷavī making twelve.

11. Connected Discourses with Sakka

1. The First Chapter

1. Discourse on Suvīra

247. Thus have I heard - On one occasion the Blessed One was dwelling at Sāvatthī in Jeta's Grove, Anāthapiṇḍika's Park. There the Blessed One addressed the monks: "Monks." "Venerable Sir," those monks replied to the Blessed One. The Blessed One said this -

"Once upon a time, monks, the titans attacked the deities. Then, monks, Sakka, lord of deities, addressed the young deity Suvīra - 'Dear Suvīra, these asuras are attacking the deities. Go, dear Suvīra, counter-attack the asuras.' 'Yes, venerable sir,' monks, the young deity Suvīra replied to Sakka, lord of deities, but fell into heedlessness. For the second time, monks, Sakka, lord of deities, addressed the young deity Suvīra - 'Dear Suvīra, these asuras are attacking the deities. Go, dear Suvīra, counter-attack the asuras.' 'Yes, venerable sir,' monks, the young deity Suvīra replied to Sakka, lord of deities, but for the second time fell into heedlessness. For the third time, monks, Sakka, lord of deities, addressed the young deity Suvīra - 'Dear Suvīra, these asuras are attacking the deities. Go, dear Suvīra, counter-attack the asuras.' 'Yes, venerable sir,' monks, the young deity Suvīra replied to Sakka, lord of deities, but for the third time fell into heedlessness. Then, monks, Sakka, lord of deities, addressed the young deity Suvīra in verse -

"Where one finds happiness without rising up and without effort;

"O Suvīra, go there, and take me there too."

"One who is lazy and does not strive, and does not do what needs to be done;

One who has succeeded in all sensual pleasures, O Sakka, show me that blessing."

"Where the lazy one who does not strive, attains complete happiness;

"O Suvīra, go there, and take me there too."

"O Sakka, chief of deities, without action we experience whatever happiness;

That which is without sorrow, without despair, O Sakka, show me that blessing."

"If anyone anywhere could live without action;

That would be the path to Nibbāna; O Suvīra, go there;

And take me there too."

"Indeed, monks, Sakka, lord of deities, while living on the fruit of his own merit and exercising kingship, sovereignty and dominion over the deities of the Thirty-three, will be one who speaks in praise of energy and initiative. This would be beautiful, monks, that having gone forth in such a well-expounded Teaching and Discipline, you would strive, endeavour and make effort for attaining the unattained, for achieving the unachieved, for realizing the unrealized.

2. The Discourse to Susīma

248. At Sāvatthī. There the Blessed One addressed the monks: "Monks." "Venerable Sir," those monks replied to the Blessed One. The Blessed One said this -

"Once upon a time, monks, the titans attacked the deities. Then, monks, Sakka, lord of deities, addressed the young deity Susīma - 'Dear Susīma, these asuras are attacking the deities. Go, dear Susīma, counter-attack the asuras.' 'Yes, venerable sir,' monks, the young deity Susīma replied to Sakka, lord of deities, but fell into heedlessness. For the second time, monks, Sakka, lord of deities, addressed the young deity Susīma...etc... for the second time fell into heedlessness. For the third time, monks, Sakka, lord of deities, addressed the young deity Susīma...etc... for the third time fell into heedlessness. Then, monks, Sakka, lord of deities, addressed the young deity Susīma in verse -

"Where one finds happiness without rising up and without effort;

"O Susīma, go there, and take me there too."

"One who is lazy and does not strive, and does not do what needs to be done;

One who has succeeded in all sensual pleasures, O Sakka, show me that blessing."

"Where the lazy one who does not strive, attains complete happiness;

"O Susīma, go there, and take me there too."

"O Sakka, chief of deities, without action we experience whatever happiness;

That which is without sorrow, without despair, O Sakka, show me that blessing."

"If anyone anywhere could live without action;

That would be the path to Nibbāna; O Susīma, go there;

And take me there too."

3. The Banner's Peak Discourse

249. At Sāvatthī. There the Blessed One addressed the monks: "Monks." "Venerable Sir," those monks replied to the Blessed One. The Blessed One said this -

"In the past, monks, there was a battle arrayed between the deities and asuras. Then, monks, Sakka, lord of the deities, addressed the Tāvatiṃsa deities -

"If, friends, when you have gone into battle, fear, trepidation, or terror should arise in you, just then you should look up at the crest of my banner. For when you look up at the crest of my banner, whatever fear, trepidation, or terror there might be will be abandoned.

If you do not look up at the crest of my banner, then you should look up at the crest of the banner of Pajāpati, king of deities. For when you look up at the crest of the banner of Pajāpati, king of deities, whatever fear, trepidation, or terror there might be will be abandoned.

If you do not look up at the crest of the banner of Pajāpati, king of deities, then you should look up at the crest of the banner of Varuṇa, king of deities. For when you look up at the crest of the banner of Varuṇa, king of deities, whatever fear, trepidation, or terror there might be will be abandoned.

If you do not look up at the crest of the banner of Varuṇa, king of deities, then you should look up at the crest of the banner of Īsāna, king of deities. For when you look up at the crest of the banner of Īsāna, king of deities, whatever fear, trepidation, or terror there might be will be abandoned.

But, monks, when looking up at the crest of the banner of Sakka, lord of deities, or at the crest of the banner of Pajāpati, king of deities, or at the crest of the banner of Varuṇa, king of deities, or at the crest of the banner of Īsāna, king of deities, whatever fear, trepidation, or terror there might be may or may not be abandoned.

What is the reason for this? For Sakka, lord of deities, has not abandoned lust, has not abandoned hatred, has not abandoned delusion; he is timid, cowardly, frightened, ready to run.

But I say this, monks: "Monks, if when you have gone to the forest, to the foot of a tree, or to an empty dwelling, fear, trepidation, or terror should arise in you, just then you should recollect me: 'Indeed, the Blessed One is an Arahant, perfectly enlightened, accomplished in true knowledge and conduct, fortunate, knower of the world, unsurpassed leader of persons to be tamed, teacher of deities and humans, the Enlightened One, the Blessed One.' For when you recollect me, monks, whatever fear, trepidation, or terror there might be will be abandoned.

"If you do not recollect me, then you should recollect the Teaching: 'The Teaching is well-expounded by the Blessed One, directly visible, immediately effective, inviting one to come and see, leading onwards, to be personally experienced by the wise.' For when you recollect the Teaching, monks, whatever fear, trepidation, or terror there might be will be abandoned.

"If you do not recollect the Teaching, then you should recollect the Community: 'The Community of the Blessed One's disciples is practising well, the Community of the Blessed One's disciples is practising directly, the Community of the Blessed One's disciples is practising methodically, the Community of the Blessed One's disciples is practising properly, that is, the four pairs of persons, the eight individual persons, this Community of the Blessed One's disciples is worthy of gifts, worthy of hospitality, worthy of offerings, worthy of reverential salutation, an unsurpassed field of merit for the world.' For when you recollect the Community, monks, whatever fear, trepidation, or terror there might be will be abandoned.

What is the reason for this? Monks, the Truth Finder is an Arahant, a Perfectly Enlightened One, free from lust, free from hatred, free from delusion, fearless, unafraid, not terrified, does not run away. This is what the Blessed One said. Having said this, the Fortunate One, the Teacher, further said this:

"Monks, in a forest or at the root of a tree, or in an empty dwelling;

You should recollect the Enlightened One, then you would have no fear.

"If you do not recollect the Buddha, the eldest in the world, the bull among men;

Then you should recollect the Teaching, which leads out and is well taught.

"If you do not recollect the Teaching, which leads out and is well taught;

Then you should remember the Community, the unsurpassed field of merit.

"Thus for those who remember the Buddha, the Teaching and the Community, monks;

Fear, trepidation, or terror will not arise.

4. The Discourse about Vepacitti

250. At Sāvatthī. "In the past, monks, there was a battle arrayed between the deities and asuras. Then, monks, Vepacitti, lord of asuras, addressed the asuras: 'If, friends, in the battle arrayed between deities and asuras, the asuras should win and the deities be defeated, bind Sakka, lord of deities, with fivefold bonds at his neck and bring him to my presence in the asura city.' Also Sakka, monks, lord of deities, addressed the Tāvatiṃsa deities: 'If, friends, in the battle arrayed between deities and asuras, the deities should win and the asuras be defeated, bind Vepacitti, lord of asuras, with fivefold bonds at his neck and bring him to my presence in the Sudhamma assembly hall.' In that battle, monks, the deities won and the asuras were defeated. Then, monks, the Tāvatiṃsa deities bound Vepacitti, lord of asuras, with fivefold bonds at his neck and brought him to the presence of Sakka, lord of deities, in the Sudhamma assembly hall. There indeed, monks, Vepacitti, lord of asuras, bound with fivefold bonds at his neck, abused and reviled Sakka, lord of deities, with harsh speech when he was entering and leaving the Sudhamma assembly hall. Then, monks, Mātali the charioteer addressed Sakka, lord of deities, in verse:

"Is it, Sakka Maghavā, through fear or weakness that you endure;

"Hearing harsh speech face to face from Vepacitti."

"Not from fear nor from weakness do I forbear with Vepacitti;

For how could a wise person like myself engage with a fool?"

"Fools would increasingly transgress, if there were no one to restrain them;

Therefore with a strong punishment, the wise should restrain the fool."

"This indeed I consider, the restraining of a fool:

Knowing another is angry, one who is mindful becomes peaceful."

"Just this fault I see in patience, Vāsava;

When the fool thinks, 'Out of fear of me this one is patient;

The unwise one becomes more aggressive, like a cow that runs away."

"Whether one thinks so or not, 'Out of fear of me this one is patient';

Of all goals, one's own good is supreme, than patience nothing is found greater.

"When indeed one who is strong and peaceful, shows patience towards the weak;

That they call supreme patience, for the weak is always patient.

"They call that strength weakness, whose strength is the strength of a fool;

For a fool who guards the Teaching, no opponent is found.

"One who gets angry in return at an angry person makes things worse for himself;

Not getting angry in return at an angry person, one wins a battle hard to win.

"One acts for the good of both, oneself and the other;

Knowing another is angry, one who is mindful becomes peaceful.

"Of both being treated, oneself and the other;

People think one a fool, those unskilled in the Teaching."

"Indeed, monks, Sakka, lord of deities, while living on the fruit of his own merit and exercising kingship, sovereignty and dominion over the deities of the Thirty-three, will be one who speaks in praise of patience and mildness. This would be beautiful, monks, that having gone forth in such a well-expounded Teaching and Discipline, you would be patient and gentle.

5. The Discourse on Victory Through Well-Spoken Words

251. At Sāvatthī. "In the past, monks, there was a battle arrayed between the deities and asuras. Then, monks, Vepacitti, lord of asuras, said this to Sakka, lord of deities - 'Let there be victory, lord of deities, through what is well spoken.' 'Let there be victory, Vepacitti, through what is well spoken.' Then, monks, the deities and asuras appointed judges - 'These will know for us what is well spoken and badly spoken.' Then, monks, Vepacitti, lord of asuras, said this to Sakka, lord of deities - 'Speak a verse, lord of deities.' When this was said, monks, Sakka, lord of deities, said this to Vepacitti, lord of asuras - 'You, Vepacitti, are the senior deities here. Speak a verse, Vepacitti.' When this was said, monks, Vepacitti, lord of asuras, spoke this verse -

"Fools would increasingly transgress, if there were no one to restrain them;

Therefore with a strong punishment, the wise should restrain the fool."

When this verse was spoken by Vepacitti, lord of asuras, monks, the asuras rejoiced, while the deities remained silent. Then, monks, Vepacitti, lord of asuras, said this to Sakka, lord of deities - 'Speak a verse, lord of deities.' When this was said, monks, Sakka, lord of deities, spoke this verse -

"This indeed I consider, the restraining of a fool:

Knowing another is angry, one who is mindful becomes peaceful."

When this verse was spoken by Sakka, lord of deities, monks, the deities rejoiced, while the asuras remained silent. Then, monks, Sakka, lord of deities, said this to Vepacitti, lord of asuras - 'Speak a verse, Vepacitti.' When this was said, monks, Vepacitti, lord of asuras, spoke this verse -

"Just this fault I see in patience, Vāsava;

When the fool thinks, 'Out of fear of me this one is patient;

The unwise one becomes more aggressive, like a cow that runs away."

"Whether one thinks so or not, 'Out of fear of me this one is patient';

Of all goals, one's own good is supreme, than patience nothing is found greater.

"When indeed one who is strong and peaceful, shows patience towards the weak;

That they call supreme patience, for the weak is always patient.

"They call that strength weakness, whose strength is the strength of a fool;

For a fool who guards the Teaching, no opponent is found.

"One who gets angry in return at an angry person makes things worse for himself;

Not getting angry in return at an angry person, one wins a battle hard to win.

"One acts for the good of both, oneself and the other;

Knowing another is angry, one who is mindful becomes peaceful.

"Of both being treated, oneself and the other;

People think one a fool, those unskilled in the Teaching."

When these verses were spoken by Sakka, lord of deities, monks, the deities rejoiced, while the asuras remained silent. Then, monks, the judges of the deities and asuras said this - "Verses have been spoken by Vepacitti, lord of asuras. Those verses deal with the rod and weapons, thus leading to quarrelling, thus leading to dispute, thus leading to conflict. Verses have been spoken by Sakka, lord of deities. Those verses are free from rod and weapons, thus not leading to quarrelling, thus not leading to dispute, thus not leading to conflict. Victory through what is well spoken belongs to Sakka, lord of deities." Thus, monks, victory through what is well spoken belonged to Sakka, lord of deities.

6. The Discourse on the Nest

252. At Sāvatthī. "In the past, monks, there was a battle arrayed between the deities and asuras. In that battle, monks, the asuras won and the deities were defeated. And being defeated, monks, the deities fled northward, and the asuras pursued them. Then, monks, Sakka, lord of deities, addressed Mātali the charioteer in verse:

"In the silk-cotton tree, Mātali, are nests,

Avoid it by the pole's front;

We would rather give up our life among the asuras,

Let not these birds become without a family."

"Yes, venerable sir," monks, Mātali the charioteer replied to Sakka, lord of deities, and turned back the chariot with its thousand thoroughbreds. Then, monks, this occurred to the asuras - 'Now the chariot of Sakka, lord of deities, with its thousand thoroughbreds has turned back. For the second time the deities will wage war with the asuras.' Frightened, they entered the city of asuras. Thus, monks, victory through the Teaching belonged to Sakka, lord of deities.

7. Not Harming Fame

253. At Sāvatthī. "Monks, in the past, as Sakka, lord of deities, was alone in seclusion, this reflection arose in his mind - 'Even to one who is my sworn enemy, I would not act treacherously.' Then, monks, Vepacitti, lord of asuras, having known with his mind the reflection in the mind of Sakka, lord of deities, approached Sakka, lord of deities. Monks, Sakka, lord of deities, saw Vepacitti, lord of asuras, coming from afar. Having seen him, he said this to Vepacitti, lord of asuras - 'Stop, Vepacitti, you are caught!'

'Friend, do not abandon that previous thought of yours!'

"And swear to me, Vepacitti, that you will do no harm."

"Whatever evil comes from speaking falsely, whatever evil comes from reviling the noble ones;

Whatever evil comes from betraying a friend, whatever evil comes from being ungrateful;

May that very evil touch the one who wrongs you, O Sujampati."

8. The Discourse on Verocana, Lord of Asuras

254. At Sāvatthī in Jeta's Grove. Now on that occasion the Blessed One had gone for his day's abiding and was in seclusion. Then Sakka, lord of deities, and Verocana, lord of asuras, approached the Blessed One; having approached, they stood each leaning against a doorpost. Then Verocana, lord of asuras, spoke this verse in the presence of the Blessed One -

"A person should strive until the goal is achieved;

The goal achieved is beautiful, this is a brilliant speech.

"A person should strive until the goal is achieved;

The goal achieved is beautiful, than patience nothing is found greater."

"All beings are born for a purpose, in each case according to what is proper;

The enjoyments of all living beings indeed end in bondage;

The goal achieved is beautiful, this is a brilliant speech.

"All beings are born for a purpose, in each case according to what is proper;

The enjoyments of all living beings indeed end in bondage;

The goal achieved is beautiful, than patience nothing is found greater."

9. The Discourse on Sages at Forest Dwellings

255. At Sāvatthī. "Once upon a time, monks, many sages who were virtuous and of good nature dwelt in leaf huts in forest dwellings. Then, monks, both Sakka, lord of deities, and Vepacitti, lord of asuras, approached those sages who were virtuous and of good nature. Then, monks, Vepacitti, lord of asuras, wearing decorated sandals, carrying a sword at his side, being shaded by a parasol, entered the hermitage through the main gate and passed by those sages who were virtuous and of good nature, keeping them on his left. Then, monks, Sakka, lord of deities, removing his decorated sandals, handing his sword to others, setting aside his parasol, entered the hermitage through the proper gate and stood downwind of those sages who were virtuous and of good nature, paying homage with palms joined." Then, monks, those sages who were virtuous and of good nature addressed Sakka, lord of deities, in verse -

"The odour of sages long disciplined,

Passing away from the body, he goes with the wind;

Step back from here, thousand-eyed one,

The odour of sages is impure, king of deities."

"The odour of sages long disciplined,

Passing away from the body, let it go with the wind,

Like a garland of colourful flowers on the head;

We await this fragrance, Venerable Sir,

For the deities here do not perceive it as repulsive."

10. The Discourse on the Ocean

256. At Sāvatthī. "Once upon a time, monks, many sages who were virtuous and of good nature dwelt in leaf huts on the seashore. Now on that occasion a battle was arrayed between the deities and asuras. Then, monks, it occurred to those sages who were virtuous and of good nature: 'The deities are righteous, the asuras are unrighteous. There could be peril to us from the asuras. What if we were to approach Sambara, lord of asuras, and ask for the blessing of safety?'" "Then, monks, those sages who were virtuous and of good nature - just as a strong person might extend their bent arm or bend their extended arm, even so - disappeared from the leaf huts on the seashore and appeared before Sambara, lord of asuras. Then, monks, those sages who were virtuous and of good nature addressed Sambara, lord of asuras, in verse:

"Sages who have come to Sambara, ask for the blessing of safety;

"For you have the power to give either fear or safety."

"There is no safety for seers who are corrupt and serve Sakka;

Though they beg for safety, I give you only fear."

"Though we beg for safety, you give us only fear;

We accept this from you - may your fear be endless.

"Whatever kind of seed one sows, that kind of fruit one reaps;

The doer of good reaps good, and the doer of evil reaps evil;

Dear one, you have sown the seed, you will experience the fruit."

"Then, monks, those sages who were virtuous and of good nature, having cursed Sambara, lord of asuras - just as a strong person might extend their bent arm or bend their extended arm, even so - disappeared from before Sambara, lord of asuras, and appeared in the leaf huts on the seashore. Then, monks, Sambara, lord of asuras, having been cursed by those sages who were virtuous and of good nature, was terrified three times during the night.

The first chapter.

Here is its summary -

Suvīra and Susīma, the top of the banner and Vepacitti;

Well-spoken speech and victory, the nest and non-treachery;

Verocana lord of titans, and the forest-dwelling seers;

And the seers of the ocean.

2. The Second Chapter

1. Discourse on Observance Terms

257. At Sāvatthī. "Monks, when Sakka, lord of deities, was formerly a human being, he fully undertook seven observance terms, because of undertaking which Sakka attained to Sakkahood. What are the seven observance terms? 'As long as I live, may I support my mother and father, as long as I live, may I respect the elders of the family, as long as I live, may I speak gently, as long as I live, may I not speak divisively, as long as I live, may I dwell at home with a mind devoid of the stain of selfishness, freely generous, open-handed, delighting in relinquishment, devoted to charity, delighting in giving and sharing, as long as I live, may I speak truthfully, as long as I live, may I be free from anger - if anger should arise in me, may I quickly dispel it." "Monks, when Sakka, lord of deities, was formerly a human being, these seven observance terms were fully undertaken by him, because of undertaking which Sakka attained to Sakkahood."

"A being who supports mother and father, who respects the family elders;

Gentle and kindly in speech, having abandoned slander,

Engaged in removing selfishness, truthful, having overcome anger, a person;

Indeed the Tāvatiṃsa deities call him a superior person.

2. Discourse on the Name of Sakka

258. At Sāvatthī in Jeta's Grove. There the Blessed One addressed the monks: "Monks, Sakka, lord of deities, when previously being a human being, was a youth named Magha, therefore he is called Maghavā.

"Monks, Sakka, lord of deities, when previously being a human being, gave gifts in the past, therefore he is called Purindada.

"Monks, Sakka, lord of deities, when previously being a human being, gave gifts respectfully, therefore he is called Sakka.

"Monks, Sakka, lord of deities, when previously being a human being, gave dwellings, therefore he is called Vāsava.

"Monks, Sakka, lord of deities, reflects on a thousand matters in a moment, therefore he is called Thousand-eyed.

"Monks, Sakka, lord of deities, has Sujā, an asura maiden, as his wife, therefore he is called Lord of Sujā.

"Monks, Sakka, lord of deities, exercises kingship, sovereignty and dominion over the deities of the Thirty-three, therefore he is called Lord of deities.

"Monks, when Sakka, lord of deities, was formerly a human being, he fully undertook seven observance terms, because of undertaking which Sakka attained to Sakkahood. What are the seven observance terms? 'As long as I live, may I support my mother and father, as long as I live, may I respect the elders of the family, as long as I live, may I speak gently, as long as I live, may I not speak divisively, as long as I live, may I dwell at home with a mind devoid of the stain of selfishness, freely generous, open-handed, delighting in relinquishment, devoted to charity, delighting in giving and sharing, as long as I live, may I speak truthfully, as long as I live, may I be free from anger - if anger should arise in me, may I quickly dispel it." "Monks, when Sakka, lord of deities, was formerly a human being, these seven observance terms were fully undertaken by him, because of undertaking which Sakka attained to Sakkahood."

"A being who supports mother and father, who respects the family elders;

Gentle and kindly in speech, having abandoned slander,

Engaged in removing selfishness, truthful, having overcome anger, a person;

Indeed the Tāvatiṃsa deities call him a superior person.

3. The Discourse to Mahāli

259. Thus have I heard - On one occasion the Blessed One was dwelling at Vesālī in the Great Wood in the Hall with the Peaked Roof. Then the Licchavi Mahāli approached the Blessed One; having approached, he paid homage to the Blessed One and sat down to one side. Seated to one side, the Licchavi Mahāli said this to the Blessed One -

"Venerable Sir, has the Blessed One seen Sakka, lord of deities?"

"I have seen Sakka, lord of deities, Mahāli."

"But surely, Venerable Sir, that must have been one resembling Sakka. "Venerable Sir, Sakka, lord of deities, is hard to see."

"Mahāli, I understand both Sakka and the states that make one Sakka, because of undertaking which states Sakka attained to Sakkahood, that too I understand.

"Mahāli, Sakka, lord of deities, when previously being a human being, was a youth named Magha, therefore he is called Maghavā.

"Mahāli, Sakka, lord of deities, when previously being a human being, gave gifts respectfully, therefore he is called Sakka.

"Mahāli, Sakka, lord of deities, when previously being a human being, gave gifts in the past, therefore he is called Purindada.

"Mahāli, Sakka, lord of deities, when previously being a human being, gave dwellings, therefore he is called Vāsava.

"Mahāli, Sakka, lord of deities, reflects on a thousand matters in a moment, therefore he is called Thousand-eyed.

"Mahāli, Sakka, lord of deities, has Sujā, an asura maiden, as his wife, therefore he is called Lord of Sujā.

"Mahāli, Sakka, lord of deities, exercises kingship, sovereignty and dominion over the deities of the Thirty-three, therefore he is called Lord of deities.

"Mahāli, when Sakka, lord of deities, was formerly a human being, he fully undertook seven observance terms, because of undertaking which Sakka attained to Sakkahood. What are the seven observance terms? 'As long as I live, may I support my mother and father, as long as I live, may I respect the elders of the family, as long as I live, may I speak gently, as long as I live, may I not speak divisively, as long as I live, may I dwell at home with a mind devoid of the stain of selfishness, freely generous, open-handed, delighting in relinquishment, devoted to charity, delighting in giving and sharing, as long as I live, may I speak truthfully, as long as I live, may I be free from anger - if anger should arise in me, may I quickly dispel it." "Mahāli, when Sakka, lord of deities, was formerly a human being, these seven observance terms were fully undertaken by him, because of undertaking which Sakka attained to Sakkahood."

"A being who supports mother and father, who respects the family elders;

Gentle and kindly in speech, having abandoned slander,

Engaged in removing selfishness, truthful, having overcome anger, a person;

Indeed the Tāvatiṃsa deities call him a superior person.

4. The Discourse on Poverty

260. On one occasion the Blessed One was dwelling at Rājagaha in the Bamboo Grove, at the Squirrels' Feeding Ground. There the Blessed One addressed the monks: "Monks." "Venerable Sir," those monks replied to the Blessed One. The Blessed One said this -

"In the past, monks, in this very Rājagaha, there was a certain person who was poor among human beings, destitute among human beings, wretched among human beings. He took up faith in the Teaching and discipline proclaimed by the Truth Finder, took up virtue, took up learning, took up giving up, took up wisdom. Having taken up faith in the Teaching and discipline proclaimed by the Truth Finder, having taken up virtue, having taken up learning, having taken up giving up, having taken up wisdom, with the breaking up of the body, after death, he was reborn in a good destination, in a heavenly world, in the company of the Tāvatiṃsa deities. He surpasses the other deities in both beauty and glory. Then, monks, the Tāvatiṃsa deities complained, grumbled, and became annoyed: 'It is wonderful indeed! It is marvellous indeed! This young deity, when previously being a human being, was poor among human beings, destitute among human beings, wretched among human beings; with the breaking up of the body, after death, he was reborn in a good destination, in a heavenly world, in the company of the Tāvatiṃsa deities. He surpasses the other deities in both beauty and glory.'

"Then, monks, Sakka, lord of deities, addressed the Tāvatiṃsa deities: "Venerable sirs, do not be annoyed with this young deity. This young deity, venerable sirs, when previously being a human being, took up faith in the Teaching and discipline proclaimed by the Truth Finder, took up virtue, took up learning, took up giving up, took up wisdom. Having taken up faith in the Teaching and discipline proclaimed by the Truth Finder, having taken up virtue, having taken up learning, having taken up giving up, having taken up wisdom, with the breaking up of the body, after death, he was reborn in a good destination, in a heavenly world, in the company of the Tāvatiṃsa deities. He surpasses the other deities in both beauty and glory.' Then, monks, Sakka, lord of deities, conciliating the Tāvatiṃsa deities, on that occasion spoke these verses:

"When one's faith in the Truth Finder is unshakeable, well established;

One whose virtue is good, praised by the noble ones,

Who has confidence in the Community, and whose vision is upright;

They say that one is not poor, that one's life is not in vain.

"Therefore faith and virtue, confidence and vision of the Teaching;

The wise should pursue, remembering the Buddha's Dispensation."

5. The Discourse on What is Delightful

261. At Sāvatthī in Jeta's Grove. Then Sakka, lord of deities, approached the Blessed One; having approached, she paid homage to the Blessed One and stood to one side. Standing to one side, Sakka, lord of deities, said this to the Blessed One - "What, Venerable Sir, makes a place delightful?"

"Parks and shrines, forest shrines, well-designed lotus ponds;

Are not worth a sixteenth part of what is delightful to human beings.

Whether in village or forest, whether in lowland or highland;

Wherever the Arahants dwell, that is a delightful ground.

6. The Discourse on Sacrifice

262. On one occasion the Blessed One was dwelling at Rājagaha on Vulture Peak mountain. Then Sakka, lord of deities, approached the Blessed One; having approached, she paid homage to the Blessed One and stood to one side. Standing to one side, Sakka, lord of deities, addressed the Blessed One in verse -

"Of human beings who make offerings, of living beings who seek merit;

"When making meritorious deeds with attachments, where does what is given bear great fruit?"

"The four who are practising, and the four established in the fruits;

This Community is upright, endowed with wisdom and virtue, concentrated.

"Of human beings who make offerings, of living beings who seek merit;

"When making meritorious deeds with attachments, what is given to the Community bears great fruit."

7. Homage to the Buddha Discourse

263. At Sāvatthī in Jeta's Grove. Now on that occasion the Blessed One had gone for his day's abiding and was in seclusion. Then Sakka, lord of deities, and Brahmā Sahampati approached the Blessed One; having approached, they stood each leaning against a doorpost. Then Sakka, lord of deities, spoke this verse in the presence of the Blessed One -

Rise up, hero, victor in battle,

Burden-dropped one, debtless one, move through the world;

And your mind is well liberated,

Like the moon on the fifteenth night.

"No, lord of deities, the Truth Finder should not be venerated thus. And thus, lord of deities, should the Truth Finder be venerated -

Rise up, hero, victor in battle,

Leader of the caravan, debtless one, move through the world;

Teach the Teaching, Blessed One,

"They will come to know."

8. The Discourse on Householders' Homage

264. At Sāvatthī. There...etc... said this - "Once upon a time, monks, Sakka, lord of deities, addressed Mātali the charioteer: 'Harness, friend Mātali, the chariot with a thousand thoroughbreds. Let us go to the pleasure gardens to see the beautiful grounds.' 'Yes, venerable sir,' monks, Mātali the charioteer replied to Sakka, lord of deities, and having harnessed the chariot with a thousand thoroughbreds, informed Sakka, lord of deities: 'Friend, your chariot with a thousand thoroughbreds is harnessed. Now is the time you think fit.' Then, monks, Sakka, lord of deities, descending from the Vejayanta palace, with palms joined, paid homage to the various directions. Then, monks, Mātali the charioteer addressed Sakka, lord of deities, in verse:

"The triple-knowledge holders revere you, and all earthly nobles;

The Four Great Kings and the glorious Thirty-Three deities;

"Then what is the name of that spirit, whom you, Sakka, revere?"

"The triple-knowledge holders revere me, and all earthly nobles;

The Four Great Kings and the glorious Thirty-Three deities.

"And I pay homage to those endowed with virtue, concentrated for a long time;

Those who have gone forth rightly, with the holy life as their destination.

"Those householders who make merit, virtuous male lay followers;

Who righteously support their families, them I revere, Matali."

"Indeed, they are the best in the world, those whom you, Sakka, revere;

"I too revere those whom you revere, Vāsava."

Having said this, Maghavā, king of deities, lord of Sujā;

Having paid homage in all directions, mounted first into his chariot."

9. Homage to the Teacher

265. At Sāvatthī in Jeta's Grove. "Once upon a time, monks, Sakka, lord of deities, addressed Mātali the charioteer: 'Harness, friend Mātali, the chariot with a thousand thoroughbreds. Let us go to the pleasure gardens to see the beautiful grounds.' 'Yes, venerable sir,' monks, Mātali the charioteer replied to Sakka, lord of deities, and having harnessed the chariot with a thousand thoroughbreds, informed Sakka, lord of deities: 'Friend, your chariot with a thousand thoroughbreds is harnessed. Now is the time you think fit.' Then, monks, Sakka, lord of deities, descending from the Vejayanta palace, with palms joined, paid homage to the Blessed One. Then, monks, Mātali the charioteer addressed Sakka, lord of deities, in verse:

"O Vāsava, both deities and human beings pay homage to him;

"Then what is the name of that spirit, whom you, Sakka, revere?"

"He who is perfectly enlightened here, in this world with its deities;

The Teacher of incomparable name, him I revere, Mātali.

"Those in whom lust and hatred and ignorance have faded away;

The arahants with taints destroyed, them I revere, Matali.

"Those who have removed lust and hatred, transcended ignorance;

Those in training delight in diminishing, they train diligently;

Them I revere, Matali."

"Indeed, they are the best in the world, those whom you, Sakka, revere;

"I too revere those whom you revere, Vāsava."

Having said this, Maghavā, king of deities, lord of Sujā;

Having paid homage to the Blessed One, mounted first into his chariot."

10. Homage to the Community Sutta

266. At Sāvatthī in Jeta's Grove. There...etc... said this - "Once upon a time, monks, Sakka, lord of deities, addressed Mātali the charioteer: 'Harness, friend Mātali, the chariot with a thousand thoroughbreds. Let us go to the pleasure gardens to see the beautiful grounds.' 'Yes, venerable sir,' monks, Mātali the charioteer replied to Sakka, lord of deities, and having harnessed the chariot with a thousand thoroughbreds, informed Sakka, lord of deities: 'Friend, your chariot with a thousand thoroughbreds is harnessed. Now is the time you think fit.' Then, monks, Sakka, lord of deities, descending from the Vejayanta palace, with palms joined, paid homage to the Community of monks. Then, monks, Mātali the charioteer addressed Sakka, lord of deities, in verse:

"Even these humans who dwell in putrid bodies should pay homage to them;

They are immersed in corpses, afflicted with hunger and thirst.

"Why do you envy them, Vāsava, these homeless ones?

Tell us about the conduct of the sages, we will listen to your words."

"This is what I envy about them, Mātali, these homeless ones:

From whatever village they depart, they go forth without顧慮.

"They do not store in granaries, pots, or baskets;

Searching for what others have prepared, by that the righteous ones sustain themselves.

"The wise ones who recite good mantras, moving about in silence as equals;

The deities are in conflict with titans, and many mortals too, Mātali.

"Unobstructed among the obstructed, quenched among those who take up violence;

"Among those who grasp, those who do not grasp, them I revere, Matali."

"Indeed, they are the best in the world, those whom you, Sakka, revere;

"I too revere those whom you revere, Vāsava."

Having said this, Maghavā, king of deities, lord of Sujā;

Having paid homage to the Community of monks, mounted first into his chariot."

The Second Chapter.

Here is its summary -

Three deities were mentioned, and poverty and delightfulness;

And offering and homage, three venerations to Sakka.

3. The Third Chapter

1. The Discourse on Cutting Off

267. At Sāvatthī in Jeta's Grove. Then Sakka, lord of deities, approached the Blessed One; having approached, she paid homage to the Blessed One and stood to one side. Standing to one side, Sakka, lord of deities, addressed the Blessed One in verse -

"Having cut off what does one sleep happily, having cut off what does one not sorrow;

"Of what single thing, Gotama, do you approve the destruction?"

"Having cut off anger one sleeps happily, having cut off anger one does not sorrow;

Of anger with its poisonous root and honey-sweet tip, O Vāsava;

The noble ones praise its destruction, for having cut that off one does not sorrow."

2. The Discourse on Ugliness

268. At Sāvatthī in Jeta's Grove. There...etc... said this - "In the past, monks, a certain spirit, ugly and dwarfish, was seated on the seat of Sakka, lord of deities. Then, monks, the Tāvatiṃsa deities complained, grumbled, and became annoyed: 'It is wonderful, indeed! It is marvellous, indeed! This spirit, ugly and dwarfish, is seated on the seat of Sakka, lord of deities!' But the more the Tāvatiṃsa deities complained, grumbled, and became annoyed, the more attractive, good-looking, and inspiring that spirit became.

"Then, monks, the Tāvatiṃsa deities approached Sakka, lord of deities; having approached, they said this to Sakka, lord of deities - 'Here, friend, a certain spirit, ugly and dwarfish, is seated on the seat of Sakka, lord of deities. Then, friend, the Tāvatiṃsa deities complained, grumbled, and became annoyed: 'It is wonderful, indeed! It is marvellous, indeed! This spirit, ugly and dwarfish, is seated on the seat of Sakka, lord of deities!' But friend, the more the deities complained, grumbled, and became annoyed, the more attractive, good-looking, and inspiring that spirit became.' 'Surely, friend, that must be an anger-eating spirit.'

"Then, monks, Sakka, lord of deities, approached that anger-eating spirit; having approached, having arranged his upper robe over one shoulder, having placed his right knee on the earth, having raised his joined palms in reverential salutation towards that anger-eating spirit, announced his name three times - 'I, friend, am Sakka, lord of deities, I, friend, am Sakka, lord of deities.' But monks, the more Sakka, lord of deities, announced his name, the more ugly and misshapen that spirit became. Having become more ugly and misshapen, he disappeared right there." Then, monks, Sakka, lord of deities, having sat down on his own seat, conciliating the Tāvatiṃsa deities, on that occasion spoke these verses:

"My mind is not easily troubled, nor am I easily led astray;

I do not stay angry with you for long, anger does not remain in me.

When angry I do not speak harshly, nor do I proclaim teachings;

I restrain myself, seeing what is good for myself.

3. The Discourse on Sambari's Magic

269. At Sāvatthī...etc... The Blessed One said this - "Once upon a time, monks, Vepacitti, lord of asuras, became afflicted, suffering, gravely ill. Then monks, Sakka, lord of deities, approached Vepacitti, lord of asuras, to inquire about his illness. Monks, Vepacitti, lord of asuras, saw Sakka, lord of deities, coming from afar. Having seen him, he said this to Sakka, lord of deities - 'Cure me, lord of deities.' 'Teach me, Vepacitti, the Sambari magic.' 'I will not teach until, friend, I consult with the asuras.'" "Then, monks, Vepacitti, lord of asuras, consulted with the asuras: 'Friends, shall I teach Sakka, lord of deities, the Sambari magic?' 'Do not, friend, teach Sakka, lord of deities, the Sambari magic.'" Then, monks, Vepacitti, lord of asuras, addressed Sakka, lord of deities, in verse -

"O deceitful Maghavā Sakka, king of deities, lord of Sujā;

Goes to terrible hell, like Sambara against the righteous.

4. Discourse on Transgression

270. At Sāvatthī...etc... in the monastery. Now on that occasion two monks had a dispute. There one monk transgressed. Then that monk confessed his transgression as a transgression in the presence of that monk; that monk did not accept it. Then several monks approached the Blessed One; having approached, they paid homage to the Blessed One and sat down to one side. Seated to one side, those monks said this to the Blessed One - "Here, Venerable Sir, two monks had a dispute, there one monk transgressed. Then, Venerable Sir, that monk confessed his transgression as a transgression in the presence of that monk, that monk did not accept it."

"These two, monks, are fools. One who does not see a transgression as a transgression, and one who does not accept according to the Teaching when another is confessing a transgression - these, monks, are two fools. "Monks, there are these two wise persons. One who sees a transgression as a transgression, and one who accepts according to the Teaching when another is confessing a transgression - these, monks, are two wise persons.

"Once upon a time, monks, Sakka, lord of deities, conciliating the Tāvatiṃsa deities in the Sudhamma assembly hall, on that occasion spoke this verse -

"Let anger come under your control, and may you not age away from friends;

Do not blame what is blameless, and do not speak maliciously;

Then anger crushes the evil person like a mountain."

5. Discourse on Non-Anger

271. Thus have I heard - On one occasion the Blessed One was dwelling at Sāvatthī in Jeta's Grove, Anāthapiṇḍika's Park. There the Blessed One...etc... The Blessed One said this - "Once upon a time, monks, Sakka, lord of deities, conciliating the Tāvatiṃsa deities in the Sudhamma assembly hall, on that occasion spoke this verse -

"Let not anger overcome you, do not become angry at those who are angry;

Non-anger and harmlessness, and the way among the noble ones;

Then anger crushes the evil person like a mountain."

The Third Chapter.

Here is its summary -

Having cut, ugliness and deceit, with transgression and free from anger;

Taught by the Supreme Buddha, this indeed is the Sakka pentad.

The Connected Discourses with Sakka is completed.

The First Book with Verses.

Here is its summary -

Deity and young deva, king, Māra and Buddhist nun;

Brahmā, brahmin, Vaṅgīsa, with the forest spirit and Vāsava.

The Connected Discourses with Verses is concluded.

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1. The Book with Verses

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Chapters

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The Collection of the Connected Discourses

The Book with Verses

1.

Connected Discourses with Deities

1.

The Chapter on a Reed

1.

Crossing the Flood

2.

The Discourse on Release

3.

The Discourse on Being Led On

4.

The Discourse on They Pass By

5.

The Discourse on How Many to Cut Off

6.

The Discourse on Wakefulness

7.

The Discourse on the Not Fully Understood

8.

The Discourse on the Completely Forgotten

9.

The Discourse on Desire for Conceit

10.

The Discourse on the Forest

2.

The Chapter on the Garden of Delight

1.

The Discourse on Delight

2.

The Discourse on Delight

3.

The Discourse on Nothing Equal to a Son

4.

The Discourse on Warriors

5.

The Discourse on Moving About

6.

Discourse on Drowsiness and Lethargy

7.

The Discourse on What is Difficult

8.

The Discourse on Moral Shame

9.

The Discourse on the Hut

10.

Samiddhi Sutta

3.

The Chapter about the Spear

1.

The Discourse about the Spear

2.

The Discourse on Contact

3.

The Discourse on the Tangle

4.

Discourse on Restraining the Mind

5.

The Discourse on the Arahant

6.

The Discourse on Lights

7.

The Discourse on Streams

8.

The Discourse on Great Wealth

9.

The Discourse on the Four Wheels

10.

The Discourse on the Gazelle-Shanked One