← Volver a la ficha del textoSuttanta Pitaka
saMyutta nikaya
Collection of Groups of Related Discourses.
FIVE SAMYUTTAS
from
SAGATHAVAGGA samyutta
DIVISION OF DISCOURSES WITH VERSES
Translated by
U TIN U
Edited by
1 The Editorial Committee
Department for the Promotion and
Propagation of the Sasana
Sasana 2541 1998 Myanmar Era 1360.
Suttanta Pi taka
saMyutta nikaya
Collection of Groups of Related Discourses.
FIVE SAM^TTAS
from
SAGATHAVAGGA saMyutta
DIVISION OF DISCOURSES WITH VERSES
Translated by
UTINU
Edited by
The Editorial Committee
Department for the Promotion and
Propagation of the Sasana
Sasana 2541 1998 Myanmar Era 1360.
Department for the Promotin and
Propagation of the Sasana
June 1998 . 3000 Copies
‘ -s
>'•'•’•/) 55 5-5 -
\Date . /u. ;/
'■ !i
The contents of this work may be reproduced or
translated with the prior permission of the Department
for the promotion and Propagation of the Sasana
Namo tassa bhagavato arahato samma-
sambuddhassa
Veneration to the Exalted One, the
Homage- Worthy, the Perfectly
Self-Enlightened
The Buddha is an Arahat and he is
worthy of the highest veneration. All be¬
ings including devas and brahmas vener¬
ate the Buddha because the Buddha is the
Supreme One, who has extinguished all
defilements, who has become perfectly
self-enlightened through realization of the
Four Ariya Truths, and who is endowed
with the six great qualities of g lory , namely,
Issariya ( supremacy ), Dhamma (knowl¬
edge of the Path to Nibbana), Yasa (fame
and following), Sin (noble splendour of
apearance), Kama (power of accomplish¬
ment) and Payatta (diligent mindfulness).
FOREWORD
It is with great pleasure that we have been able to
publish the translated version of THE SAGATHAVAGGA
SAMYUTTA translated by U Tin U. The editing of the
work was completed in December 1990 by the Editorial
Committee of the Myanmar Pi taka Association, now incor¬
porated into the Department for the Promotion and Propa¬
gation of the Sasana and whose Editorial Committee is still
carrying on its usual work since the 1st of June 1991. A delay
of some years in publishing this book was necessitated by the
undivided attention devoted by the Editorial Committee to the
editing of the DHAMMASAtiGANl, the first of the seven
Abhidhamma books which was published on the 3rd July 1996. It
is the first of our publications in English which covers the entire
treatise (running into 821 pages), instead of piecemeal publica¬
tions of the previous books. It may be mentioned here that the
Editorial Committee had to shoulder the onerous task of seeing
the edited manuscript through the press.
We sincerely hope that this book, though somewhat be¬
lated in coming out, will prove to be of benefit to readers in
English, both at home and abroad just like all other Pitaka
translations brought out by us.
Yangon, dated 17 June 1998
Sann Lwin..
Director-General
D.P.P.S
INTRODUCTION
I
The teachings of the Buddha have been preserved
in the Pali texts called Tipitaka which means Three Bas¬
kets or three compilations of material to be taught and
learnt. The Three Baskets are known as the Basket of
Descipline (Vinaya Pitaka), the Basket of Discourses
(Suttanta Pitaka), and the Basket of Ultimate Realities
(Abhidhamma Pitaka). The Vinaya is mainly about the
rules of conduct set forth by the Buddha to be followed
by bhikkhus. It is the life-blood of the Sanigha. This
Pitaka contains five books.
The Suttanta Pitaka contains the discourses of the
Buddha. The discourses were given to various hearers,
lay persons as well as bhikkhus, men as well as devas,
and put in everyday language to enlighten the hearer
on the dhamma. They were presented in a manner ap¬
propriate to a particular audience. The level of teaching
therefore varied according to the receptive capacities of
the hearers. The method very often is found to be in the
form of a dialogue.
The Suttanta Pitaka is divided into five NikUyas or
Collections:
1. Dlgha Nikaya or Collection of Long Discoureses
made up of thirty-four discourses in three Books,
viz., Silakkhandha Vagga, Maha Vagga and Pathika
Vagga.
2. Majjhima Nikaya or Collection of Mediumflength
Discourses containing 152 discourses, again in
three Books or Pannasas, viz., MulapannSsa,
Majjhimapannasa and Uparipannasa.
3. Santyutta Nikaya or Collection of Groups of Re-
vi « Introduction
lated Discourses, divided into five main Vaggas or
Divisions:
a. Sagatha Vagga Saniyutta,
Division Containing Groups of Discourses with
Verses.
b. Nidana Vagga Saniyutta,
Division Containing Groups of Discourses begin¬
ning with discourses on the Chain of Causation.
c. Khandha Vagga Saniyutta,
Division Containing Groups of Discourses mainly
on the five Khandha Aggregates.
d. Sajayatana Vagga Saniyutta,
Division Containing Groups of Discourses mainly
on the Six Sense-bases.
e. Maha Vagga Saniyutta,
Large Division Containing Groups of Discourses
beginning with discourses on the Ariya Path of
Eight Constituents.
4. Aiiguttara Nikaya or Collection of Numerically
graduated Divisions: the first Division containing
discoureses dealing with a single factor, the sec¬
ond Division containing discourses dealing with
two main factors, and so on up to the eleventh Di¬
vision containing discourses dealing with eleven
factors.
5. Khuddaka Nikaya or Collection of Short Discourses
containing eighteen books, including some of the
best known works of the Pitaka such as the
Dhammapada and the Jataka (Stories).
When the Pali texts as a whole are classified into
Nikayas, the five books of the Vinaya and the seven
books of Abhidhamma, together with the suttas not in
Introduction • vii
the first four Nikayas, are included in Khuddaka Nika*
ya.
The Abhidhamma Pitaka consists of seven books
dealing more profoundly with the teachings of the Bud¬
dha concerning Ultimate Realities such as mind (citta),
mental concomitants (cetasika), matter (rupa),and
Nibbana. Thus it is essentially an abstract treatment of
special aspects of the Dhamma in a more elaborate way.
II
We will now examine the scope and extent of the
Samyutta Nikaya which is where the present work be¬
longs.
In Pitaka usage the term "vagga" has two denota¬
tions: it is used to denote a Division of a Nikaya or
Collectoin as well as a Section of a Samyutta or Group.
The Samyutta Nikaya is longer than the Digha Nikaya
or the Majjhima Nikaya. It has five books as against
three in Digha Nikaya and three in Majjhima Nikaya.
The suttas in the Saniyutta Nikaya are generally
shorter than the suttas contained in the Digha Nikaya
and Majjhima Nikaya. The bulk of these suttas are dis¬
courses given by the Buddha himself with a few by his
senior disciples. The disciples' discourses are either rep¬
etitions or explanations of the Budha’s teachings, or a
disciple's own exposition later approved and confined
by the Buddha. Depending on the occasion, the^
discouses in this Nikaya may be just in outline or elabo¬
rated or in an intermediate style. There are a few suttas
identical in substance but with different titles. To name
a few examples from the Sagatha Vagga Samyutta,
Jetavana Sutta (Aditta Vagga) and Anathapindika Sutta
viii Intioduction
(Anathapindika Sutta (Anathapindika Vagga) are identi¬
cal in substance; so also are Satti Sutta (Satti Vagga and
Vasudatta Sutta (Anathapindika Vagga); Upanlya Sutta
(Naja Vagga) and Uttara Sutta (Anathapindika Vagga).
Out of the the eleven Samyuttas or Groups of Re¬
lated Discourses containd in the Sagatha Vagga or Di¬
vision of Discourses with Verses, we have presented
in this volume the first five only. The remaining Groups
will be published at a later date. The five Groups con¬
tained in this volume are:
1. Devata Sarny utta
Group of Related Discourses to various un-named
devas.
2. Devaputta Samyutta
Group of Related Discourses to various named
devas.
3. Kosala Samyutta
Group of Related Discourses to King Pasenadi of
Kosala.
4. Mara Saniyutta
Group of Relateed Discourses involving Mara.
5. Bhikkhum SanWutta
Group of Related Discourses concerning bhikkhu-
riis.
1. The Devata Sarriyutta
The Pali word 'deva' is used to cover celestial be¬
ings belonging to the world of devas and in a loose
way to cover brahmas also. According to Buddhist be¬
lief there are six realms of dvas, and twenty realms of
brahmas. The brahma-loka or the realms of brahmas are
superior to the deva- loka or the realms of devas. In
some suttas of the first Group some of the devas that
Introduction • ix
come before the Buddha are, according to the Commen¬
tary, actually brahmas, as for instance in the first sutta,
the Oghatarana Sutta.
In Sagatha Vagga Saniyutta the term 'devata' is
used when the name of the deva is not mentioned and
the term 'devaputta' is used when the name of the deva
is mentioned. The suttas in this group are mostly short.
The subject matter is apparently simple. But this appar¬
ent simplicity belies the profundity of the Dhamma.
Celestial visitors came to the Bhagava usually af¬
ter midnight, to hear from the Bhagava something they
believed would be of benefit to them. A deva may ask
a question in the form of a statement to which the
Bhagava replies by correcting that statement or by ap¬
proving it. Instances of such encounters abound in the
Devata Saniyutta. To cite just a few:
In Khattiya Sutta (Nandana Vagga) a certain deva
said to the Bhagava: "Among bipeds the king is the no¬
blest. Among quadrupeds the strong bull is the noblest.
Among wives the maiden bride is the noblest. Among
offspring the eldest- bom is the noblest."
The Bhagava gave a reply correcting that statement;
" Among bipeds the Perfectly Self-Enlightened Buddha
is the noblest. Among quadrupeds a well- trained thor¬
oughbred is the noblest. Among wives the attentive wife
is the noblest. Among offspring the obedient one is the
noblest."
Nandana Sutta, Nandati Sutta, and Natthiputtasama
Sutta, of Nandana Vagga, are of a similar type.
Quite often a deva would pose a riddle to the
Bhagava. In Kutika Sutta (Nandana Vagga) the deva
asks the Bhagava: 'Dont' you have a hut? Don't you have
x • Introduction
a nest? Don't you have any entanglement? Are you free
from bonds?" The Bhagavas reply is: "Indeed I have no
hut," in the sense that he has no mother's womb to en¬
ter, having overcome rebirth; " Indeed I have no nest",
meaning that he has no wife to welcome him home af¬
ter the day's work: " Indeed I have no entanglements."
meaning he has no children who are like ensnaring
threads of a cobweb: " And indeed I am free from
bonds," implying that he has no attachment whatever
that would bind him to the cycle of rebirths. Similar rid¬
dles are posed by the devas and replied to by the
Bhagava in Jara Sutta, Ajarasa Sutta, the three Jana
Suttas and Uppatha Sutta of Jara Vagga: Citta Sutta,
Pihita Sutta and Loka Sutta of Addha Vagga.
Not all of the riddles and' questions can be as eas¬
ily understood. Some are highly subtle and profound. In
Oghatarana Sutta, the first sutta in this collection, a cer¬
tain brahma (designated as a devata in the Pali text) puts
the following question to the Bhagava "Sir, how did you
cross the flood?-to which the Bhagava replied: "Friend,
by not remaining still, and by not putting forth strenu¬
ous effort, I crossed the flood.
On being asked again by the brahma what was
neant by he Buddha's answer, the Buddha replied in a
cryptic way as follows:
"Friend, if I remain still, I sink , if I put forth
strenuous effort, I drift. Thus by neither remaining
still nor putting forth strenuous effort, I crossed
the flood."
The Commentary explains this cryptic remark as
follows: If one were to stay amidst sensual pleasures
without making any effort to break away from them.
Introduction • xi
one falls into the four miserale realms. Again, if one
were to strive after mundane merit, one drifts from ex¬
istence to existence in samsara. The Commentary also
gives other explanations.
2.The Devaputta Saniyutta
In the Devaputta Saniyutta, where we are given the
names of the devas, some of the questions they put to
the Bhagava are in the form of riddles. Some devas are
fairly advanced in the knowledge of the Dhamma, and
come to the Buddha to test the truth of their own
knowledge. Thus in Kassapa Sutta (Pathama Vagga) the
deva Kassapa, after having got the Bhagava' s permis¬
sion, spells out the way a bhikkhu should train himself.
The practice of a bhikkhu should cover morality, con¬
centration and wisdom (sila, samadhi, pah ha), the three
essential factors for full enlightenment. The Bhagava
approves his statement.
In Rohitassa Sutta (Nanatitthiya Vagga) the deva
Rohitassa asked the Bhagava: "Venerable Sir, is it pos¬
sible for one by going, to know, or to see, or to reach
the end of the world where there is no birth nor ageing
nor death nor passing away nor arising again (in an¬
other existence)?"
The Bhagava replied that it is impossible, by go¬
ing, for one to know, or to see, or to reach the end of
the world where there is no birth nor ageing nor death
nor passing away nor arising again (in another existene).
The deva was very pleased to get that answer. For in
his previous human existence he possessed supernormal
powers and had attempted to fly to the end of the world
at incredible speed, but after doing so for a hundred
years, without stopping, he did not find the end of the
xii • Introduction
world but died on the way, having used up his span
of life. But the Bhagava continued:
"But, neither do I say, friend, that without reach¬
ing the end of the world, one could make an end of
dukkha. As a matter of fact, friend, it is based on this
very body which is a fathom long and which has per¬
ception and mind that 1 declare the Truth of dukkha, the
Truth of the origin of dukkha, the Truth of the cessa¬
tion of dukkha, and the Truth of the way leading to the
cessation of dukkha."
Here by ' the end of the world' the Buddha meant
Nibbana.
The world is threefold: the world of beings, the
world of conditioned phenomena (i.e.. mind-matter com¬
plex) and the physical world. Here Rohitassa is refer¬
ring to the physical universe whereas the Buddha's re¬
ply relates to the world of conditioned phenomena. The
wise one who has fulfilled the Life of Purity, who
knows the end of the world of conditioned phenomena,
and who has extinguished the defilements, does not long
for either this existence or future existence.
3. The Kosala S airly utta
Contains twenty-five suttas, out of which twenty-
two are addressed by the Buddha to King Pasenadi of
Kosala. Of the remaining three, two are discourses
given to the bhikkhus in connection with King Pasenadi's
two battles with his nephew Ajatasattu. The third one
(Yanha Sutta of Pathama Vaga) is about the great ani¬
mal sacrifice that king Passenadi was preparing to make.
The Buddha pointed out to the bhikkhus that such sac¬
rifices involving killing of animals are of no benefit. The
virtuous ones approve of traditional offerings which do
Intioductioilb xm
not involve killing and which are highly fruitful. One
can gather some practical worldly wisdom from these
discourses given by the Buddha to the King. The King
was a glutton. One day he came before the Buddha im¬
mediately after the usual heavy meal and so was breath¬
ing heavily. Seeing this, the Bhagava said:
"The person who is always mindful and knows the
proper amount to eat suffers only a little. He ages only
slowly, thus making for longevity."
The King paid heed to the Budha’s advice, trained
himself to eat in moderation and in due course became
content with the normal amount of food. (Donapaka
Sutta, Dutiya Vagga).
In one of his earlier meetings with the Buddha,
King Pasenadi openly told the Bhagava that he wondered
how the Bhagava could admit to having won the Su¬
preme Perfect Enlightenment because even the six other
contemporary religious leaders such as purana Kassapa
and Makkhali Gosala,who were older than Gotama Bud¬
dha, did not admit to having won the Supreme Perfect
Enlightenment. The Buddha replied that there are four
things that should not be despised even though they are
small, namely, a young prince, a poisonous snake, fire,
and a bhikkhu, and explained why it was dangerous for
anyone to treat these four things with contempt. The
king was greatly impressed by the Buddha's discourse
and from that day onwards he took refuge in the Bud¬
dha, the Dhamma and the Sarrigha. (Dahara Sutta,
Pathama Vagga). In Kalyanamitta Sutta the Buddha ex¬
plained to the King the advantages of having good
friends as well as the necessity of practising mindfulness.
In AppamSda Sutta (Dutiya Vagga) also the topic
xiv introduction
of mindfulness is explained with a simile.
4. The Mara Santyutta
Is a group of related discourses involving Mara, the
Wicked One. In these discourses Mara tried to keep peo¬
ple in bonds through sense-pleasures. Mara also tried his
best to mislead the Buddha's audience. It was his mis¬
sion " to deprive the audience of the eye of knowledge."
He also tried to find fault with the Buddha but failed.
5. The Bhikkhunl Santyutta,
The Bhikkhuni Santyutta, as the title suggests, is a
group of narratives that relate the various encounters of
various bhikkhunls with Mara on the prowl.
In the days of the Buddha the bhikkhus and
bhikkhunls usually spent their day-time in seclusion,
mostly at the foot of a tree in a forest. Mara thought
that those lonely bhikkhunls could be easily frightened
or won over with his charms.
Mara tried to seduce Bhikkhunl Vijaya with these
words:
"You are young and beautiful; I too am young and
still have youthful looks. Come, lady, let's enjoy our¬
selves to the full to the music of five kinds of instru¬
ments."
Vijaya the bhikkhunl knew that it wsa Mara and
replied:
"0 Mara, I give into your keeping as properly
yours the visual objects, sounds, smells, tastes and tan¬
gible objects, that delight the mind; as for me, 1 have
no need of them. I loathe and am ashamed of this pu¬
trid body which has the nature of getting broken up and
dissolved. I have uprooted all craving for sensuality."
Introduction • xv
-Vijaya Sutta, Bhikkhunl Vagga.
Bhikkhurii Uppalavanna was famous for her beauty.
She was the foremost among bhikkhunls in possession
of psychic powers. To her, Mara spoke:
"O bhikkhurii, you come and stand alone at the
foot of the full-blossoming sal tree. There's none that
equals your natural beauty; stupid young lady, aren't you
afraid of ruffians?"
Then Uppalavanna, recognizing the intruder as
Mara the Wicked One, replied:
"Mara, even if hundreds or thousands of ruffians
come here, they would, like you, never get a chance to
harass me. Not a single hair on my body will stir in
alarm, and I shall not be frightened. Though I am alone.
I and not aftaid of you.
"I could vanish, I could enter your abdomen, or I
could stand right between your eyebrows, and you would
not see me."
-Uppalavanna Sutta, Bhikkhunl vagga.
In Vajira Sutta, Mara posed this question to
Bhikkhurii Vajira:
"By whom is a sentient being made? Who is the
maker of the sentient being? Why does the sentient be¬
ing arise? And why does it cease?"
"Just as the term 'chariot' comes to be when there
is an assembly of the component parts, so also, when
there exist the five khandha aggregates, there comes to
be the term ’being’ which is only a designation.
"Indeed, what arises is just the dukkha (of the five
khandha aggregates)., and the dukkha lasts momentaril)
and disappears. Nothing arises apart form dukkha and
xvi « Introduction
nothing ceases apart from dukkha."
-Vajira Sutta, BWckhunl Vagga.
IV
Having had a sampling of the contents of the five
Sanftyuttas that make up this book, we may now proceed
to take an overall view of the Collection. Here we en¬
ter a picture gallery where small canvases are exhibited
that portray slight sketchs done in masterly strokes con¬
veying the essence of the dhamma. If the bigger can¬
vases belonging to the Dlgha and Majjhima Nikayas
with their magnificent panoramas and rich detail arouse
awe in the viewer, the small sketches of Sagatha Vagga
Sarhyutta attract him with their immediate personal ap¬
peal. The subject matter of the suttas is very much var¬
ied and of universal application. Different points of view
are also presented. For instance, the deep forest at
noontide when bird and beast take a rest seems to rum¬
ble which is frightening to a worldling. But the stillness
of the forest at mid-day is very well suited to ardent
meditators. (Sanamana Sutta, Nandana Vagga)
Here is an example of adomnition which is of uni¬
versal application: "One can never think of anyone any¬
where whom one loves more than himself. In the same
way, all others too love themselves most. That being so,
he who loves himsilf should not harm others."
-Mallika Sutta, Pathama Vagga, Kosala Sarhyutta
The inexorability of the result of an evil deed
against an arahat is taught thus:
"If one wrongs a person who should not be
wronged, who is pure and free from defilements, i.e.,an
arahat, the evil falls back upon that fool like fine dust
Introduction xvii
thrown against the wind."
-Phusati Sutta, Satti Vagga
It was a wise deva who put this question to the
Buddha:
" Beings are entangled by the internal and exter¬
nal entanglement of Craving. O Gotama, may I ask you
this: Who can disentangle this tangle.?"
The Bhagava's reply:
"A bhikkhu, one with innate wisdom, strenuously
striving, sgacius in all respects, established in norality,
who cultivates concentration of mind and develops
vipassana-insight, can disentangle this tangle."
-Jata Sutta, Satti Vagga
The Buddha's reply to the deva in the above stanza
is virtually an epitome of his Teaching, for in it is in¬
cluded all the three elements of development required
for total enlightenment as an arahat, namely, morality,
concentration and knowledge(slla, samadhi, panna).
This reply, it may be said in passing, is the basis
of a monumental treatise entitled the Visuddhi Magga
(The Path of Purity) compiled by the Venerable Thera
Buddhaghosa.
Now, who is an arahat?
The attributes of an arahat may be gleaned from
many suttas here. The bhikkhu who is an arahat has ful¬
filled the practice of the Path; in him the &savas or be¬
fuddling defilements are extinct, and this is his last ex¬
istence. (Arahanta Sutta, Satti Vagga). Since an arahat has
no attachment and has destroyed ignorance he has no
preoccupations with worldly things. (Mahaddhana Sutta,
Satti Vagga). He has givern up anger and conceit. He
xviii Introduction
has shed all fetters (saniyojana). (Nasanti Sutta,
Satullapakayika Vagga). Having purified himself through
the Path practice, he has attained the highest wisdom and
for him no more task remains to be fulfilled. For in¬
stance, so long as a person does not get a foothold in
the river he needs to swim with all his might; but once
he gains a foothold and is on firm ground, having passed
over to the other bank, he no longer needs to struggle.
(D&mali Sutta, Pathama Vagga, Devaputta Samyutta).
In this connection, an interesting question may arise
for a casual reader in reading Godhika Sutta (Tatiya
Vagga. Mara Samyutta). The issue in doubt is whether
an arahat could kill himself. This issue is made clear by
the Commentary which says that the Venerable Godhika
put aside the severe pain he felt on cutting his throat
with a knife, and adverted to the primary meditation
contemplating the true nature of physical and mental
phenomena. He attained arahatship as he died. From this
explanation it is clear that the Venrable Godhika was not
yet an arahat when he was cutting his throat with the
knife.
In Subrahma Sutta, Anathapindika Vagga, the Bud¬
dha exhorted the deva Subrahma (and his five hundred
consorts) to cultivate the seven factors of enlightenment
(bojjhariga), to practise austerity (dhutariga), to restrain
the sense-faculties, and to forsake all attachment. Herein,
it should be noted that morality (sila) is the first step
for purification. The practice of the Dhamma must in¬
variably begin with sila, here specified as the control of
the sense-faculties. Therefore the cultivation of the
seven bojjharigas is not to be taken as the first step, as
the order of the items in the verse might seem to sug-
Introduction • xix
gest.
In translating the verses in this book no attempt has
been made to render them in verse. This is because we
are only too aware that if we were to try to do so the
accur acy of the meaning of the text is bound to suf¬
fer.
Readers may, out of Y oniso-manasik&ra, the true
spirit, give to us suggestions for improvements, and we
would stand obliged.
The translation or the discourses in this book is
made from the Pali text as approved by the Sixth Inter¬
national Buddhist Synod held in Yangon( 1954-56) that
marked the 2,500'* year of the Sasana.
The translation of these suttas was done by U Tin
U, Editor, and the editing was done by the Editorial
Committee.
May the Buddha's Teaching shine forth like the ra¬
diant sun!
The Editorial Committee
Myanmar Pittka Association
Visakha Hall
Kaba-Aye Pagoda Estate
Yangon
Myanmar.
The Fullmoon Day of Pyatho, 1352 M.E.
The Thirtieth Day of December, 1990.
• XXI
DEPARTMENT FOR THE PROMOTION AND
PROPAGATION OF THE SASANA
EDITORIAL COMMITTEE
Chairman
Members
Member and Honorary
Chief Editor
Doctrinal Consultant
Additional Chief Editor
Editors
U Shwe Mra, B.A., I.C.S. Retd.,
Former Special Adviser, Public
Administration Division, E.S.
A. , United Nations Secretariat.
U Nyun, B.A., I.C.S. Retd,
Former Executive Secretary,
United Nations Economic Com¬
mission for Asia and the Far
East; Former Vice-President,
World Fellowship of Buddhists.
U Mvint Too. B.Sc., B.L., Bar¬
rister- at law,
V ice- President , A1 1 B urma B ud-
dhist Association.
Daw My a Tin M.A., Former
Head of Geography Department.
Institute of Education, Yangon.
U Kyaw Htut. Dhammacnriya;
Former Editor-in-chief of the
Board for Burmese Translation
of the Sixth Synod Pali Texts.
Dhammacariya U Aye Naing.
B. A.
U Myo Min, M.A., B.L.,
FormerProffessor of English.
Yangon Univesity.
UTin U, B.A., B.L.
U Hla Maung, B.A.. B.L.
IJ Tin Nwe, B.Sc.
Editor and Secretary
CONTENTS
Page
I. DEVATA SAMYUTTA
(i) NALA VAGGA
1. Oghatarana Sutta
Discourse on Crossing the Flood. . . 3
2. Nimokkha Sutta
Discourse on Freedom From Defilements. . . 5
3. Upanlya Sutta
Discourse on the Coming of Death ... 7
4. Accenti Sutta
Discourse on the Passing of Time. . . 8
5. Katichinda Sutta
Discourse on Things to be Cut off. . . 9
6. Jagara Sutta
Discourse on wakeful Factors ... 11
7. Appatividita Sutta
Discourse on Lack of Insight. . . 12
8. Susamuttha Sutta.
Discourse on Forgetfulness of Ariya Truths. . . 13
9. Manakama Sutta
Discourse on Being Conceited. . . 13
10. Aranna Sutta
Discourse on Forest-Dwelling.. . . 14
xxiv •
Contents
Page
(ii) NANDANA VAGGA
1 . Nandana Sutta
Nandana Park Discourse. . . 1 9
2. Nandati Sutta
Discourse on Taking Delight... 20
3. Natthiputtasama Sutta
Discourse on No Love Like Love for
Ones's Child... 21
4. Khattiya Sutta
Discourse on the King as the Noblest
Among Men... 21
5. Sanamana Sutta
Discourse on Forest Noises... 23
6. Niddatandi Sutta
Discourse on Sleepiness and Sloth. . . 24
7. Dukkara Sutta
Discourse on the Difficulty of Fulfilment. . . 24
8. Hiri Sutta.
Discourse on Sense of Shame. . . 26
9. Kutika Sutta
Discourse on the Simile of the Hut. . . 26
10. Samiddhi Sutta
Discourse Concerning Bhikkhu Samiddhi. ... 28
Contents
• xxv
Page
(iii) SATTI VAGGA
1. Satti Sutta
Discourse Containing the Simile of
a Spear-thrust. . . 39
2. Phusati Sutta
Discourse on Coming into Contact. . . 40
3. Jata Sutta
Discourse on the Entanglement of Craving ... 40
4. Manonivarana Sutta
Discourse on Restraining the Mind. . . 42
5. Arahanta Sutta
Discourse on the Arahat. . . 43
6. Pajjota Sutta
Discourse on Radiance ... 44
7. Sara Sutta
Discourse on the Expanse of Water. . . 45
8. Mahaddhana Sutta.
Discourse Concerning Persons of
Great wealth... 46
9. Catucakka Sutta
Discourse on the Four Postures. . . 47
10. Enijarigha Sutta
Discourse Begining with the
Words ’Enijarigham\ . . 48
xxvi •
Contents
Page
(iv) SATULLAPHKAYIKA VAGGA
1. Sabbhi Sutta
Discourse Concerning the Virtuous, 51
2. Macchari Sutta
Discourse on Stinginess. . . 54
3. Sadhu Sutta
Discourse Containing Praise of Charity,
Morality and Comprehension of Nibbana. . . 58
4. Na Santi Sutta
Discourse on Non-existence of permanent
Sense-objects... 63
5. Ujjhanasanni Sutta
Discourse concerning the Censorious Devas. . . 65
6. Saddha Sutta
Discourse on Faith. . . 68
7. Samaya Sutta
Dhamma Assembly Discourse. . . 70
8. Sakalika Sutta.
Splinter of Rock Discourse ... 72
9. Pathama Pajjunnadhitu Sutta
The first Drscourse Containing the utterance
of the Raingod's Daughter... 76
10. Dutiy a Pajjunnadhitu Sutta
The Second Discourse Containing the Utterance
of the Raingod’s Daughter. . . 77
Contents
• xxvii
Page
(v) ADITTA VAGGA
1 . Aditta Sutta
Discourse on Salvaging From the Fire. . . 81
2. Kimdada Sutta
Discourse on What to Give. . . 83
3. Anna Sutta
Discourse on Offering of Food ... 84
4. Ekamula Sutta
Discourse on That which Has One Root Cause. . . 85
5. Anoma Sutta
Discourse on the Possessor of Numerous
Worthy Epithets ... 85
6. Acchara Sutta
Discourse Concerning the Celestial Park. . . 86
7. Vanaropa Sutta
Discourse on the Merit Gained in planting
Groves... 87
8. Jetavana Sutta
Discourse Concerning the Jetavana monastery... 88
9. Macchari Sutta
Discourse on Stinginess... 89
10. Ghatikara Sutta
Discourse to Ghatikara ... 91
Contents
xxviii •
( vi) JAR A VAGGA
Page
1.
Jara Sutta
Discourse on Old Age...
97
2.
Ajarasa Sutta
Discourse on Non-deterioration...
97
3.
Mitta Sutta
Discourse on Friends...
98
4.
Vatthu Sutta
Discourse on Mainstay. . .
99
5.
Pathamajana Sutta
First Discourse on Cause of Rebirth...
99
6.
Dutiyajana Sutta
Second Discourse on Cause of Rebirth...
100
7.
Tatiya Jana Sutta
Third Discourse on Cause of Rebirth. . .
100
8.
Uppatha Sutta
Discourse Concerning that which is
Not the Way...
101
9.
Dutiya Sutta
Discourse on Companion...
101
10.
Kavi Sutta
Discourse on th Poet. . .
102
Contents
• xxix
Page
(vii)ADDHA VAGGA
1. Nama Sutta
Discourse on N omenclature ... 105
2. Citta Sutta
Discourse on Mind ... 105
3. Tanha Sutta
Discourse on Craving ... 106
4. Saniyojana Sutta
Discourse on Fetters ... 106
5. Bandhana Sutta
Discourse on Bonds ... 107
6. Abbhahata Sutta
Discourse on what Afflicts the W orld ... 107
7. Uddita Sutta
Discourse on Being Ensnared. . . 108
8. Pihita Sutta
Discourse on Being Shut Off. . . 108
9. Iccha Sutta
Discourse on Desire ... 109
10. Loka Sutta
Discourse on the World ... 110
XXX •
Contents
Page
(viii) CHETVA VAGGA
1.
Chetva Sutta
Discourse on what to Cut Off...
113
2.
Ratha Sutta
Chariot Dscourse...
113
3.
Vitta Sutta
Discourse on Precious Possession...
114
4.
Vutthi Sutta
Rain Discourse...
115
5.
Bhita Sutta
Discourse Concerning Fear. . .
117
6.
Najirati Sutta
Discourse on what Does not Decay...
118
7.
Issariya Sutta
Discourse on Governance...
119
8.
Kama Sutta
Discourse on what should be Done...
120
9.
Patheyya Sutta
Discourse Concerning Provisions...
120
10.
Pajjota Sutta
Discourse on Light...
121
11.
Arana Sutta
Discourse Concerning the Undefiled...
122
Contents
• xxxi
Page
II DEVAPUTTA SAMYUTTA
(i) PATHAMA VAGGA
1 . Pathama Kassapa Sutta
First Kassapa Discourse...
127
2. Dutiya Kassapa Sutta
Second Kassapa Discourse. . .
129
3. Magha Sutta
Discourse to Magha. . .
130
4. Magadha Sutta
Discourse to Magadha. . .
131
5. Damali Sutta
Discourse to Damali. . .
131
6. Kamada Sutta
Discourse to Kamada. . .
132
7. Pancalacanda Sutta
Discourse to Pancalacanda. . .
135
8. Tayana Sutta
Discourse Concerning Tayana. . .
136
9. Candima Sutta
Discourse Concerning Candima...
138
10. Suriya Sutta
Discourse Concerning Suriya...
139
xxxii •
Contents
Page
(ii) ANATHAPINDIKA VAGGA
1. Candimasa Sutta
Discourse Concerning Candimasa. . . 143
2. Vendu Sutta
Discourse to Vendu. . . 143
3. Dighalatthi Sutta
Dig halatthi Sutta... 144
4. Nandana Sutta
Discourse to Nandana. . . 145
5. Candana Sutta
Discourse Concerning Candana. . . 146
6. Vasudatta Sutta
Discourse to Vasudatta. . . 147
7. Subrahma Sutta
Discourse to Subrahma. . . 148
8. Kakudha Sutta
Discourse to kakudha ... 150
9. Uttara Sutta
Discourse to Uttara ... 151
10. Anathapindika Sutta
Discourse Concerning Anathapindika. . . 152
Contents
• xxxiii
Page
(iii) N AN ATITTHI Y A VAGGA
1.
Siva Sutta
Discourse to Siva...
157
2.
Khema Sutta
The Khema Discourse...
158
3.
Seri Sutta
Discourse Concerning Seri . . .
159
4.
Ghafikara Sutta
Discourse to Ghafikara. . .
163
5.
Jantu Sutta
The Jantu Discourse. . .
166
6.
Rohitassa Sutta
Discourse to Rohitassa. . .
167
7.
Nanda Sutta
Discourse to Nanda. . .
169
8.
Nandivisala Sutta
Discourse to Nandivisala. . .
170
9.
Susima Sutta
Discourse to Susima. . .
171
10.
Nanatitthiyasavaka Sutta
Discourse to Followers of Various
Other Faiths...
175
xxxiv •
Contents
Page
III KOSALA SAMYUTTA
(i) PATHAMA VAGGA
1 . Dahara Sutta
Discourse on Young Things
(That Are Not to Be Despised)... 181
2. Purisa Sutta
Discourse on Man ... 184
3. Jaramarana Sutta
Discourse on Ageing and Death .. 184
4. Piya Sutta
Discourse on Being Dear to Oneself. . . 186
5. Attarakkhita Sutta
Discourse on Protecting oneself. . . 187
6. Appaka Sutta
Discourse on Fewness ... 189
7. Addakarana Sutta
Discourse on Holding Court as a Judge. . . 190
8. Malika Sutta
Discourse Concerning Mallika. . . 191
9. Yanna Sutta
Discourse on Sacrificial Offerings . . . 192
10. Bandhana Sutta
Discourse on Bonds. . . 195
Contents
• XXXV
Page
(ii) DUTIYA VAGGA
1. Sattajatila Sutta
Discourse on the Seven Ascetics ... 199
2. Pahcaraja Sutta
Discourse to the Five Kings. . . 202
3. Donapaka Sutta
Discourse on Very Heavy ffleal . . . 205
4. Pathama Sangama Sutta
Discourse on the First Battle. . . 207
5. Dutiya Sangama Sutta
Discourse on the Second Battle. . . 209
6. Mallika Sutta
Mallika Discourse ... 211
7. Appamada Sutta
Discourse on Constant Mindf ulness ... 212
8. Kalyanamitta Sutta
Discourse on Having Good Friends ... 213
9. Pathama Aputtaka Sutta
First Discourse on a Childless Man . . . 217
10. Dutiya Aputtaka Sutta
Second Discourse on a Childless Man. . . 220
\xx vi •
Contents
Page
(iii) TATIYA VAGGA
1.
Puggala Sutta
Discourse on Types of Persons. . .
225
2
Ayyika Sutta
Discourse Concerning Grandmother...
230
Loka Sutta
Discourse on the World...
231
4.
Issatta Sutta
Discourse with Skill in Archery
as an Example...
232
c
Pabbatupama Sutta
Discourse with a Mountain Simile...
235
Contents
• xxxvii
Page
IV MARA SAMYUTTA
(j) PATHAMA VAGGA
1. Tapokamma Sutta
Discourse on Austere practice ... 241
2. Hatthirajavanna Sutta
The king-Elephant's Appearance Discourse. . . 242
3. Subha Sutta
Discourse Connected with Brilliant Colours. . . 243
4. Pathama Marapasa Sutta
First Discourse on Mara's Snare. . . 244
5. Dutiya Marapasa Sutta
Second Discourse on Mara's Snare. . . 245
6. Sappa Sutta
The Serpent Discourse . . . 246
7. Sapati Sutta
Discourse on One who Sleeps. . . 247
8. Nandati Sutta
Discourse on Taking Delight... 248
9. Pathama Ayu Sutta
First Discourse on life . . . 249
10. Dutiya Ayu Sutta
Second Discourse on life . . . 250
xxxviii •
Contents
Page
(ii) DUTIYA VAGGA
1.
Pasana Sutta
The Rocks Discourse...
253
2.
Kinnuslha Sutta
Discourse Concerning Bold Proclamation...
253
3.
Sakalika Sutta
Discourse Relating to Rock Splinter. . .
254
4.
Patirupa Sutta
Discourse on Appropriateness...
256
5.
Manasa Sutta
Discourse on the Share of Sensuality...
257
6.
Patta Sutta
The Alms- bowl Discourse...
258
7.
Chaphassayatana Sutta
The Six Sense-Bases Discourse. . .
259
8.
Pinda Sutta
The Alms-food Discourse. . .
261
9.
Kassaka Sutta
The "Cultivator* Discourse...
262
10.
Rajja Sutta
Discourse on Kingship. . .
265
Contents
• xxxix
Page
(iii) TATI Y A VAGGA
1. Sambahula Sutta
Discourse to Many Bhikkhus. . . 269
2. Smiddhi Sutta
The Samiddhi Discourse ... 271
3. Godhika Sutta
Godhika Discourse. . . 273
4. Sattavassanubandha Sutta
Discourse Concerning Following Closely
for Seven Y ears ... 278
5. Maradhltu Sutta
Discourse Concerning Maras Daughters... 281
Contents
Page
(v) BHIKKHUN1 SAMYUTTA
1 . Alavika Sutta
Discourse Concerning the Bhikkhurii
Alavika...
289
2.
Soma Sutta
Discourse Concerning Bhikkhurii Soma...
290
3.
Kisagotami Sutta
Discourse Concerning Bhikkhurii
kisagotami...
292
4.
Vijaya Sutta
Discourse Concerning Bhikkhunl Vijaya...
293
5.
Uppalavanna Sutta
Discourse Concerning Bhikkhunl
Uppalavanna. . .
294
6.
Cala Sutta
Discourse Concerning Bhikkhunl Cala...
295
7.
Upacala Sutta
Discourse Concerning Bhikkhunl Upacala...
296
8.
Slsupacala Sutta
Discourse Concerning Bhikkhunl
Slsupacala...
298
9.
Sela Sutta
Discourse Concerning Bhikhurii Sela...
300
10.
Vajira Sutta
Discourse Concerning Bhikkhunl Vajira...
301
INDEX...
303
Devatt Sanlyutta
Namo tassa bhagavato arahato samm&sambuddhassa
(i) NALA VAGGA
1. Oghatarana Sutta
2. Nimokkha Sutta
3. Uparilya Sutta
4. Accenti Sutta
5. Katichinda Sutta
6. Jagara Sutta
7. Appatividita Sutta
8. Susamuttha Sutta
9. M&nakama Sutta
10. Aranna Sutta
SAMYUTTA NIKAYA
Collection of Groups of Related Discourses
SAGATHA VAGGA SAMYUTTA
Division of Discourses with Verses
I. Devata Santyutta
Group of Related Discourses to Various Un-named
Devas
(i) Nala Vagga
1. Oghatarana Sutta
Discourse on Crossing the Flood
l.Thus have I heard:
Once the Bhagava was residing at the Jetavana
Monastery ^ of Anathapindika in Savatthl. Then, soon
after the middle watch of the night, a certain deva of
exceeding beauty approached the Bhagava, illumunating
the entire Jetavana Monastery. After paying homage to
the Bhagava, he stood at a suitable place. Thus stand¬
ing, he addressed the Bhagava:
"Sir, how did you cross the flood? ln
Friend, by notr remaining still, and by not putting
forth strenuous effort, I crossed the flood."
"But Sir, in what way did you cross the flood, nei¬
ther remaining still, nor putting forth strenuous ef¬
fort."
"Friend, if I remain still, I sink;2
if I put forth strenuous effort, i drift.3
Thus, by neither remaining still nor putting forth
strenuous effort, I crossed the flood."
"In the sentient world, only after a long time do I
see one in whom asavas are extinct,4 one in whom
4 • Sagathavagga sarriyutta
deffilements have been extinguished and who, nei¬
ther remaining still nor putting forth strenuous ef¬
fort, has crossed the ocean of Craving."
Thus said the deva. The Teacher approved. Hav¬
ing noted the approval of the Teacher, the deva paid
homage to the Bhagaua, respectfully withdrew and van¬
ished form there.
End of the Oghatarana Sutta,
the first in this vagga.
1. the flood: ogha: metaphorically, the waters of Craving,
Wrong View and Ignorance which keep one submerged in
the round of existences (sanisara).
The Four oghas are:
( i) Kama ogha: strong attachment to the Five sensual pleas¬
ures:
(ii) Bhava ogha: strong attachment to rebirth in the Fine,
Material Sphere or the Non-material Sphere or to the
attainment of Jhanas leading to these spheres;
(iii) Ditthi ogha: the 62 wrong views (See Brahmajala Sutta,
Silakkhandha Vagga, Digha Nikaya);
(vi) Avijja ogha: Ignorance of the Truth.
2. If I remain still, I sink: Staying amidst sensual pleasures, and
making no efforts to break away from them, one sinks to the
lower realms. Or, in another sense, making no effort to get
rid of demeritoriousness, one sinks to the depths of the four
miserable states.
3. If I put forth strenuous effort, I drift: Striving for purifica¬
tion from defilement based on self-mortification sends one
adrift in samsara. Or, in another sense, even if one does
meritorious deeds while craving for the higher realms of ex¬
istence, such efforts merely bring mundane merit and one
drifts along in sairisara.
4. One in whom asavas are extinct: brahmana: Meaning either
a Buddha or an arahat. The brahma, designated as a certain
deva in this discourse, had known Kassapa Buddha. Since
the passing away of Ka ssapa Buddha many aeons passed be¬
fore Gotama Buddha appeared in this world.
Devatt Saniyutta • 5
2. Nimokkha Sutta
Discourse on Freedom From Defilements .
2. The Bhagava was staying at Savatthl... Then
soon after the middle watch of the night, a certain deva
of exceeding beauty spproached the Bhagava, illuminat¬
ing the entire Jetavana monastery. After paying homage
to the Bhagava, he stood at a suitable place. Thus stand¬
ing, he addressed the Bhagava:
"Sir, do you know what the freedom from defile¬
ments1 is, what the Fruition of freedom from defile¬
ments2 is, and what the complete absence of dukkha3 is
for sentient beings?"
"Friend, I know what the freedom from defilements
is, what the Fruition of freedom from defilements is, and
what the complete absence of dukkha is for sentient be¬
ings."
"But , Sir, in what manner do you understand the
freedom from defilements, the Fruition of freedom from
defilements, and the complete absence of dukkha for
sentient beings?"
"Friend, the exhaustion of the kammic causal proc¬
ess based on craving for existence,4 the extinction of
Perception and Consciousness,5 and the cessation and
stilling of Sensation6 these I understand as the freedom
from defilements, the Fruition of freedom from defile¬
ments and the complete absence of dukkha for sentient
beings,"
End of the Nimokkha Sutta,
the second in this vagga.
1. the freedom from defilements. This refers to Arahatta Magga.
For if one attains Arahatta Magga, one is instantly released
from the bondage of defilements.
2. the Fruition of freedom from defilements: This means the
Fruition of Magga-Insight which is the knowledge that im¬
mediately follows the attainment of Arahatta Magga.
6 • Sagathavagga samyutta
Nimokkha Sutta (Footnotes continued)
3. the complete absence of dukkha: This means Nibbana. Only
when Nibbana is realized, the cycle of suffering connected
with rebirth is ended.
4. the exhaustion of the kammic causal process based on crav¬
ing for existence; (nandibhava parikkhaya):
Kammic causal process (kamma bhava) means volitional ac¬
tivities that cause rebirth in the three bhflmis or Spheres of
existence, i.e., existence in the Sensual Sphere, Fine Mate¬
rial Sphere and Non-material Sphere. This refers to the Ag¬
gregate of Volitional Activities ^ahkharakkhandha).
5. the extinction of Perception and Consciousness;
(sannavinnana sarikhaya):
This refers to the Aggregate of Perception (sannakkhandha)
and the Aggregate of Consciousness (vinnanakkhandha) which
rise together with the Aggregate of volitional activities
(asahkharakkhandha).When these three mental aggregates be¬
come extinct, the Aggregate of Sensation (vedanakkhandha)
which is inseparable from them, also becomes extinct.
By the above two expressions, namely, nandibhava
parikkhaya and sannavinnana sahkhaya, the Buddha expounds
the total extinction of the four causative mental aggregates
from the moment arahatship is attained. This is called the
realization of Nibbana in this very existence (sa-upadisesa-
nibbana).
6. the cessation and stilling of Sensation: (vedananani nirodha
upasama).
Herein, 'Sensation' means the Aggregate of Sensation (vedana •
-kkhandhia) which is the resultant aggregate that arises due
to volitional activities in the previous existences. The cessa¬
tion and stilling of the Aggregate of Sensation necessarily im¬
plies cessation and stilling of the three othe* mental aggre¬
gates. And the cessation and stilling of the four mental ag¬
gregates necessarily implies the cessation and stilling of their
basis, thir object, the aggregate of Corporeality (rti-
pakkhanda). By this expression the Buddha expounds the to¬
tal extinction of the resultant five aggregates of existence,
which is the realization of Nibbana with the complete ces¬
sation of the five aggregates (anupadisesa-nibbana).
Devati Saniyutta • 7
3. Upanlya Sutta
Discourse on the Coming of Death
3. The Bhagava was staying at Savatthl... The
deva stood at a suitable place and spoke thus in verse
in the presence of the Bhagava.
" Life inevitably moves towards death. Short in¬
deed is life. There is no protection from the ap¬
proach of ageing. He who sees these (three) dan¬
gers of death should perform meritorious deeds that
bring happiness."1
(The Bhagava said:)
" Life inevitably moves towards death. Short in¬
deed is life. There is no protection from the ap¬
proach of ageing. He who sees these (three) dan¬
gers of death and wishes for the peace (of Nibba-
na) should forsake the worldly objects of Craving
(i.e., the three states of existence)2.
End of the Upanlya Sutta,
the third in this vagga.
1. happiness: The deva, a brahma from the Fine Material
Sphere, has in mind the jhanic concentration leading to the
Fine Material Sphere which is the ' happiness' he understands.
2. The three states of existence are: state of existence in eleven
sensual realms, state of existence in sixteen Fine Material
realms, and state of existence in four Non-material realms.
8 • Sagathavagga samyutta
4.Accenti Sutta
Discourse on the Passing of Time
4. The Bhagava was staying at Savatthl...The
deva stood at a suitable place and spoke thus in verse
in the presence of the Bhagava:
"Time passes by : days and nights pass by swiftly.
The stages of life progressively pass by.1 He who
sees these (three) dangers of death2 should perform
meritorious deeds that bring happiness."
The Bhavava said:)
"Time passes by : days and nights pass by swiftly.
The stages of life progressively pass by. He who
sees these (three) dangers of death and wishes for
the peace (of Nibbana) should forsake the worldly
objects of Craving (i.e.,the three states of exist¬
ence).
End of the Accenti Sutta,
the fourth in this vagga.
The stages of life progressively pass by: By middle age, one's
youth has passed: by old age, youth and middle age have
passed. When death claims one in his old age, all the three
stages have passed.
The three dangers:
(i) The passing of time (morning gives way to night, etc.);
(ii) The quick passing of nights and days;
(iii) The passing of the three stages of life.
Devatil Saihyutta • 9
5.Katichinda Sutta
Discourse on Things to be Cut off
5. The Bhagava was staying at Savatthl... The
deva stood at a suitable place and spoke thus in verse
in the presence of the Bhagava:
" How many factors should be cut off?
How many should be abandoned?
How mny factors should be cultivated to the ut¬
most?
By overcoming how many cleaving factors does a
bhikkhu come to be called ' One who has crossed
the flood?"
(The Bhagava said:)
"Five factors should be cut off.1
Five factors should be abandoned.2
Five factors should be cultivated to the utomst.3
By overcoming five cleaving factors4,
a bhikkhu comes to be called
'One who has crossed the flood'."
End of the Katichinda Sutta,
the fifth in this vagga.
1. Five factors should be cut off: These are the five lower fet¬
ters (orambhagiya samyojanas) that bind a worldling fast to
the sensuous realms of existence. They are:
(i) "Sakkayaditthi: wrong view of taking any or all of the
five aggregates as atta or Self;
(ii) Vicikiccha: doubts about the Buddha, the Dhamma and
the Saihgha, etc,
(iii) Sllabbataparamasa: belief in the efficacy of practices
and paths other than the Ariya Path of Eight Constitu¬
ents;
(iv) Kamaraga: craving for kama bhava, sensual existence;
(v) Pafigha: anger.
10 • Sagathavagga sarriyutta
Katichinda Sutta (Footnotes Continued)
They are totally cut off only on attaining anagami magga,
the Insight at the Third Stage of Enlightenment.
2. Five factors should be abandoned: These are the five higher
fetters (uddaiAbhagiya saiAyojanas) which bind one to brahma
realms. They are:
(i) "Rapa raga: craving for existence in the rflpa brahma
iealms;
(ii) Arapa raga: craving for existence in arapa brahma
realms;
(iii) Mana: conceit;
(iv) Uddhacca: restlessness;
(v) Avijja: ignorance of the Four Ariya Truths.
They are totally abandoned only on the attainment of
arahatship.
3. Five factors should be cultivated to the utmost: This refers
to the five faculties, namely:
(i) Saddha: faith or confidence,
(ii) Vlriya: effort,
(iii) Sati: mindfulness,
(iv) Samadhi: concentration,
(v) Panna: Insight-knowledge.
To cut off the five lower fetters and to abandon the five
higher fetters, one should cultivate these five faculties.
4. Cleaving factors (sariga);
The following five cleaving factors keep one bogged down
in the mire of saiAsara:
(i) Raga saAga: cleaving factor of attachment,
(ii) Dosa saAga: cleaving factor of hatred,
(iii) Moha saAga: cleaving factor of bewilderment,
(iv) Mana saAga: cleaving factor of conceit,
(v) Ditthi saAga: cleaving factor of wrong view.
Devata SaiAyutta • 1 1
6. Jdgara Sutta
Discourse on Wakeful Factors
6. The Bhagava was staying at Savatthl... Stand¬
ing at a suitable place, the deva spoke thus in verse in
the presence of the Bhagava:
"How many factors are asleep while others factors
are awake?
How many factors are awake while other factors
are asleep?
By how many factors is the dust of defilements
absorbed?
By how many factors is complete purity attained?'
(The Bhagava said:)
" Five factors are asleep1 while other factors are
awake. Five factors are awake2while other factors
are asleep. By five factors3is the dust of defile¬
ments absorbed. By five factors4is complete purity
attained."
End of the Jagara Sutta,
the sixth in this vagga.
1. Five factors are asleeep:
The Five hindrances or rtlvaranas, namely:
(i) Kamacchanda: sense-desire,
(ii) Byapada: ill will,
(iii) Thina middiu sloth and torpor,
(iv) Uddhacca kukkucca: restlessness and worry,
(v) Vicikiccha: uncertainty.
They are obstacles to attainment of mental absorption (jha-
na) and Magga-Insight.
2. Five factors are awake:
The five faculties orindriyas see fn: 3 to Katichinda sutta.
3. Five factors: The five hindrances or itivaranas.
4. Five factors: The five faculties or indriyas.
12 • Sagathavagga samyutta
7. Appatividita Sutta
Discourse on Lack of Insight
7. The Bhagava was staying at Savatthl... Stand¬
ing at a suitable place, the deva spoke thus in verse in
the presence of the Bhagava:
"Those who have no insight into the Ariya Truths
are drawn to false views1. They are asleep, not
awake. It is time for them to wake up.2"
(The Bhagava said:)
" Those who have insight into the Ariya Truths are
not drawn to false views. Having perfect knowl¬
edge of the Four Ariya Truths, they are fully awak¬
ened.3
In a turbulent4 world they conduct themselves with
serenity."
End of the Appatividita Sutta,
the seventh in this vagga.
1. drawn to false views: Paravadesu riiyare: lit., drawn to other
views. Those ignorant of the Ariya Truths are liable to cling to
any one of the sixty-two kinds of false views.
2. It is time for them to wake up: The time is most opportune to gain
enlightenment, for the Buddha has arisen in the world, and the
Dhamma has been proclaimed by the All-knowing One. Moreo¬
ver, there is also the Sairigha who follow the way as shown by the
Buddha, and there is also the Ariya Path.
3. They are fully awakened: There are four kinds of Buddhas,
namely,
(i) Sabbannuta buddha, the All- knowing One who knows all
the dhammas that should be known;
(ii) Pacceka buddha, who also knows all the dhammas that
should be known but who cannot teach others.
(iii) Catusacca buddha: The Knower-of-the-Four-Truths.
One who realizes the Four Ariya Truths by learning from others.
(iv) Suta buddha: One who knows about Four Ariya Truths
merely on an intellectual level.
Only the first three kinds of buddhas are fully awakened ones.
4. Turbulent: visama: disharmonious.
Devato Saitiyutta • 13
8. Susammuttha Sutta
Discourse on Forgetfulness of the Ariya Truths
8. The Bhagava was staying at Savatthi... Stand¬
ing at a suitable place, the deva spoke thus in verse in
the presence of the Bhagava:
"Those who are forgetful of the Ariya Truths are
drawn to false views. They are asleep, not awake.
It is time for them to wake up."
(The Bhagava said:)
" Those who are not forgetful of the Ariya Truths
are not drawn to false views. Having perfect
knowledge of the Four Ariya Truths, they are fully
awakened. In a turbulent world, they conduct them¬
selves with serenity"
End of the Susammuttha Sutta,
the eighth in this vagga.
9. Manakama Sutta
Discourse on Being Conceited
9. The Bhagava was staying at Savatthi... Stand¬
ing at a suitable place, the deva spoke thus in verse in
the presence of the Bhagava:
"In this world he who is conceited1 lacks self-con¬
trol (i.e, tranquillity of mind). For one who lacks
tranquillity of mind, there can be no Magga In¬
sight. A forest-dweller may lead a lonely life, yet
if he lacks mindfulness, he cannot cross over the
planes of existence where death prevails to the
other shore (which is Nibbana)."
1. he who is conceited: manakamassa: lit., he who desires conceit
14# Sagathavagga samyutta
(The Bhagava said:)
" He who abandons conceit, who has a tranquilled
mind, and who has wisdom, is free from (attach¬
ment to) all existence. A forest-dweller leading a
lonely life, if he practises mindfulness, can cross
over the planes of existence where death prevails
to the other shore (which is Nibbana)."
End of the M&nak&ma Sutta,
the ninth in this vagga.
10. Araflfia Sutta
Discourse on Forest-Dwelling
10. The Bhagava was staying at Savatthl... Stand¬
ing at a suitable place, the deva spoke thus in verse in
the presence of the Bhagava:
"How do the forest-dwellers, practising the Life of
Purity, calming the defilements and taking only one
meal a day, keep their appearance clear and se¬
rene?"
(The Bhagava said:)
" They who do not brood over the past1 and do
not wish for a favourable future2 but are contented
with whatever is at hand, keep their appearance
clear and serene. "The foolish who yearn for a fa¬
vourable future or who brood over the past wither
away for these two reasons, like the green reed that
has been cut down."
End of the Aranna Sutta,
the tenth in this vagga.
End of the Nala Vagga,
the first in the Devata Samyutta.
Devata Samyutta • 15
Footnotes on Aranna Sutta
1. They who do not brood over the past: Circumstances may
have changed for the worse. For instance, in the past there
may have been devoted rulers who tended well to the
needs of the Sarrigha so that the members of the Sankjha
had lived in comfort. Now that times have changed and
food and robes have become scarce, the wise bhikkhu
does not brood over the past easier days but takes life
with equanimity.
2. And do not wish for a favourable future: Such a wise
bhikkhu does not speculate on rosier days ahead. Perhaps
another devout ruler might reign again when milk and
honey would flow for the SanAgha. But such worldly
thoughts do not occur to the true bhikkhu.
DevatX Sartyutta
Namo tassa bhagavato arahato samm&sambuddhassa
(ii) NANDANA VAGGA
1. Nandana Sutta
2. Nandati Sutta
3. Natthiputtasama Sutta
4. Khattiya Sutta
5. San am an a Sutta
6. Niddatandi Sutta
7. Dukkara Sutta
8. Hill Sutta
9. Kutika Sutta
10. Samiddhi Sutta
• 19
(ii) Nandana Vagga
1. Nandana Sutta
Nandana Park Discourse
11. Thus have I heard:
Once the Bhagava wa staying at the Jetavana mon¬
astery of Anathapindika in Savatthi. At that time the
Bhagava addressed the bhikkhus, saying: "Bhikkhus!"
And they replied: " Venerable Sir." Then the Bhagava
spoke thus:
Bhikkhus, what happened in the past was that a
certain deva of the Tavatinisa deva realm, attended on
by celestial maidens and enjoying fully the five (kinds
of) sensual pleasures of the devas in the Nandana park,
recited at that time this verse:
"Those who have never seen Nandana Park, the re¬
sort of the thirty devas^ith large retinues, do not
understand bliss."
When this was said, bhikkhus, a certain other deva1 2
recited the following rejoinder:
" Foolish one! You do not understand the signifi¬
cance of the arahats' words: ' All conditioned and
compounded things are impermanent; they have the
nature of arising and dissolution; having come into
existence, they cease; (the realization of Nibbana
on) their cessation is tranquil, bliss."
End of the Nandana Sutta,
the first in this vagga.
1 . the thirty devas: tidasa, lit., 'three-ten'. Here it refers to the
thirty-three devas who are the chief devas of fhe Tavatirrisa
realm.
2. a certain other deva: He was an ariya, being a sotapanna.
20 • Sagathavagga samyutta
Devat& Sarfiyutta
2. Nandati Sutta
Discourse on Taking Delight
12. The Bhagava was at Savatthi... Standing at a
suitable place, the deva spoke thus in verse in the pres¬
ence of the Bhagava:
"He who has children gets delight from the chil¬
dren, Similarly, he who has cows gets delight from
the cows, Men get delight from sense-pleasures1;
lacking them, one is deprived of such delight".
(The Bhagava said:)
" He who has children worries on account of the
children, Similarly, he who has cows worries on
account of the cows Men worry on account of
sense-pleasures. When one has no sense-pleasures
one is free from worry.
End of the Nandati Sutta,
the second in this vagga.
1. sense-pleasures: In the text, upadhi: lit., substrata, support,
basis. Here kama upadi is meant.
The four upadhis: (i) Khandha-u, the five aggregates which lead
to ageing, death, and all sorts of misery, and thus can be said to
be their basis.
(ii) Kilesa-u, the defilements which lead to woeful existence
in the four miserable realms and thus can be said to be
their basis.
(iii) Abhisarikhara-u, accumulation of meritorious and
demeritorious actions which lead to the cycle of rebirth,
and thus can be said to be their basis.
(iv) Kama-u, the five sense-pleasures which according to the
deva are the basis of sensual enjoyment.
3. Natthiputtasamaj . j ^
Discourse on No Love Like L^e^for One’s ChjJcfer >
13. The Bhagava was stayin^ftTSayj^^
ing at a suitable place, the deva spo£Ml£Uft rse in
the presence of the Bhagava:
"There is no love like love for one's child.
There is no wealth as valuable as the cow.
There is no light as great as the sun's.
There is no lake greater than the ocean."
(The Bhagava said:)
" There is no love like love for oneself.
There is no wealth as valuable as grain.
There is no light as great as that of Wisdom.
There is no lake greater than the rain."
End of the Natthiputtasama Sutta,
the third in this vagga.
4, Khattiya Sutta
Discourse on the King as the Noblest Among Men
14. (The deva said:)
" Among bipeds the king is the noblest.
Among quadrupeds the strong bull is the noblest.
Among wives the maiden bride is the noblest.
Among offspring the eldest bom is the noblest."
15 S’ 5 3"
22 • Sagath? vagga sarriyutta
Devati Saniyutta
(The Bhagava said:)
’’Among bipeds the Perfectly Self-Enlightened Bud¬
dha is the noblest.1
Among , quadrupeds a well-trained thoroughbred is
the noblest.
Among wives the attentive wife is the noblest.
Among offspring the obedient one is the noblest."
End of the Khattiya Sutta,
the fourth in this vagga.
1. Among bipeds the Perfectly Self-Enlightened Buddha is the
noblest: As a matter of fact, the Buddha is the noblest among any
species of beings. When a Buddha appears in the world he
invariably does so as a human being. Hence the above statement
• 23
5. Sanam&na Sutta
Discourse on Forest Noises
15. (The deva said:)
"At noontide when birds take a rest
the deep forest seems to rumble,1
and that sound strikes me as frightful.2"
(The Bhagava said:)
" At noontide when birds take a rest
the deep forest seems to rumble,
(but) that sound3 strikes me as pleasing."
End of the Sanamana Sutta,
the fifth in this vagga.
1 . The deep forest seems to rumble:
Sanateva, from sanati, lit., 'to give noise'. 'As though the forest
were giving out a loud noise'. The noise is actually not too loud.
But when the animals and birds are taking a rest and not moving
about the natural sounds like the wind blowing through hollow
trunks and branches rubbing against one another, etc., become
very pronounced. It is the general stillness that makes those
natural sounds seem loud.
2. That sound strikes me as frightful:
The stillness of the forest at midday is very suitable for medita¬
tors. But the deva here is frightened of sounds exaggerated by
the stillness of the forest. Lacking wisdom, he is afraid to stay
alone in the forest.
3. that sound: In the Pali text 'sa', which is interpreted by the
Commentary as ' solitary seclusion in the forest.'
24 • Sagathavagga saniyutta
DevatA Saniyutta
6. Nidd&tandl Sutta
Discourse on Sleepiness and Sloth
17. (The deva said:)
"Sleepiness, sloth, lethargy,
lack of interest (in doing meritorious deeds)
and drowsiness after meals— when these (five
moral weaknesses) are driven sway by Right Ef¬
fort,1
the Ariya Path becomes pure."
End of the Nidd&tandl Sutta,
the sixth in this vagga.
7. Dukkara Sutta
Discourse on the Difficulty of Fulfilment
17. (The deva said:)
"Difficult it is for the unwise to fulfil the task of
the bhikkhu (i.e., winning the Path); hard it is for
him to endure it.
Such a foolish one is unable to fulfil the bhikkhu
practice— as there are many difficulties in that
practice."
1 . driven away by Right Effort: The Ariya Path of Eight Constitu¬
ents prescribed by the Buddha includes Right Effort. When one
makes the Right Effort the five types of laziness disappear and
thus Magga Insight is attained.
• 25
(The Bhagava said:)
" If one’s (improper) mind be not held in check,
for how many days could one maintain the bhikkhu
practice?
To one who yields to (sensuous) thoughts, there
would arise defilements from every sense-object.
’’Just as the tortoise hides his head and four limbs
inside the shell,1 so also the bhikkhu should keep
his thoughts under control.
Not having Craving and wrong view, he does not
harass others, he has achieved calm (through the
extinction of defilements) and he does not find
fault with anyone."
End of the Dukkara Sutta,
the seventh in this vagga.
1 . The simile of the tortoise: Stray thoughts are subject to
defilements, so the mind must be guarded by concentrating
on the meditation subject. In other words, the mind concen¬
trated on a chosen subject of meditation is safe against
defilements.
26 • Sagathavagga saniyutta
DevatZ Saniyutta
8. Hiri Sutta
Discourse on Sense of Shame
18. (The deva said:)
"Is there in this world any person who out of a
sense of shame refrains from doing evil even be¬
fore anyone has any occasion for blaming him, like
a good horse that does not need to be whipped?"'
(The Bhagava said:)
" There are a few who always conduct themselves
with mindfulness, who out of a sense of shame re¬
frain from doing evil, and who, having come to the
end of dukkha (Nibbana), conduct themselves with
serenity in a turbulent world."
End of the Hill Sutta,
the eighth in this vagga.
9, Kutika Sutta
Discourse on the Simile of the Hut
19. (The deva said:)
"Don't you have a hut?
"Don't you have a nest?
Don't you have any entanglement?
• 27
Are you free from bonds?1"
(The Bhagava said:)
" Indeed, I have no hut
indeed, I have no nest,
indeed, I have no entanglement.
And, indeed, I am free from bonds."
(The deva said:)
"what do I mean by saying to you'a hut?
What do I mean by saying to you ' a nest?
What do I mean by saying to you 'an entanglement?
What do I mean by saying to you ’bonds?
(The Bhagava said:)
"What you say ' a hut' is the mother.
What you say ' a nest' is the wife.
What you say 'an entanglement’ is children.
What you say to me 'bonds' is Craving.1
(The deva said:)
"Well it is that you have no hut.
Well it is that you have no nest.
Well it is that you have no entanglement.
Well it is that you are freed from bonds!"
End of the Kutika Sutta,
the ninth in this vagga.
1 . a hut, a nest, an entanglement, bonds: ’a hut’ is the mother whose
womb is a little dwelling where human beings have to dwell for
nearly ten months; ’a nest’ is the wife who is waiting at home for the
husband who comes back after the day’s work like a bird coming
back to the nest in the evening, ’entanglements’ are the chileren who
are like the ensnaring threads of a cobweb: ’bonds’ are attachment or
craving.
The Budha replies he has no hut etc., in the sense that he is without
mother or wife or child or craving; and also with the deeper
significance that he has no more rebirth.
28 • Sagathavagga samyutta
Devatt Sarriyutta
10. Samiddhi Sutta
Discourse Concerning Bhikkhu Samiddhi
20. Thus have I heard:
At one time the Bhagava was residing at the
Tapoda monastery in Rajagaha. During that time at the
break of dawn one day the Venerable Samiddhi rose and
went to the river Tapoda to bathe. Having had his bath
there, he climbed out and stood wearing only a single
robe to let the water on his body dry. At that pleasant
time a ceratin female deva of exceeding beauty ap¬
proached the bhikkhu illuminating the entire Tapoda
river; then, standing in mid-air, she apoke to the Ven¬
erable Samiddhi in verse:
"Bhikkhu! Without enjoying sense-pleasures,
you go round for alms-food.
Don't go round for alms-food without enjoying
sense-pleasures.
Bhikkhu, you should go round for alms-food (only)
after having enjoyed sense pleasures.
Don't let the opportune time pass you by."
"O deva! I do not know the time when I shall die.
That time being hidden is not apparent to me.
That being so, I go round for alms-food without
enjoying sense-pleasures.
I cannot let the opportune time pass me by.1"
1. I cannot let the opportune time pass me by: By the opportune
time is meant the best time for engaging in the practice of a
bhikkhu, since youth is the best part of one's life to practise for
Insight-Knowledge.
• 29
Thereupon, the female deva, standing on the
ground, spoke thus to the Venerable Samiddhi: " O
bhikkhu! you became a bhikkhu quite young. Though
you are a mere lad with luxuriant dark hair in the prime
of youth and in the first period of life, you have not
yet enjoyed sense-pleasures. Bhikkhu, do enjoy human
pleasures (first). Don't yearn for future pleasures (of the
deva world) forsaking present pleasures.2"
"Friend! As a matter of fact, I am not yearning for
future pleasures by forsaking present pleasures. Indeed,
friend, rejecting future pleasures also, I seek the
Lokuttara Dhamma3 which can be personally realized
here and now.
Friend, indeed the Bhagava has said: future pleas¬
ures (of the deva world) are full of woes, full of miser¬
ies; these (sense pleasures) are full of faults. This
Lokuttara Dhamma is personally apperceivabe here and
now; it is not delayed in its results; it can stand inves¬
tigation; it is worthy of being perpetually borne in mind:
and its truths can be ralized and experienced by the
ariyas individually by their own effort and practice."
2. present pleasures: sanditthika:
The celestial maiden uses the term sanditthika to refer to sense-
pleasures of the human world in the present life Ume.
3. Lokuttara Dhamma which can be personally realised here and
now: the term sanditthika is here used k> indicate the lokuttara
dhamma which can be personally realized here and now. This
Lokuttara Dhamma is the dhamma of Magga, Phala and Nibba-
rna.
30 • Sagathavagga samyutta
DevatZ Sarriyutta
"O bhikkhu! How has the Bhagava pointed out that
the future pleasures (of the deva world) are full of woe
and full of misery?
In what way are these (sense-pleasures) full of
faults? How is this Lokuttara Dhamma personally
apperceivable here and now?
How is it not delayed in its results?
How can it stand investigation?
How is it worthy of being perpetually borne in
mind? And how can its truths be realised and experi¬
enced by the ariyas individually by their own effort and
practice?"
"Friend! I am a newcomer.
I have not been long in this bhikkhuhood.
I have come under this Teaching4 only recently.
I am not capable of explaining that Teaching at
length. There is the Homage-Worthy and the Perfectly
Self-Enlightened Bhagava, now residing at the Tapoda
monastery in Rajagaha. Go to the Bhagava, ask him
about this matter, and bear in mind what the Bhagava
says."
"O bhikkhu! The Bhagava is surrounded by other
devas who are much more powerful than myself and it
would not be easy for me to get near the Bhagava.
Bhikkhu, if you were to approach the Bhagava and were
to ask him about this matter, we also would come to
listen to the dhamma."
4. Teaching: dhammavinaya: lit., Doctrine and Discipline, also
rendered sasana.
• 31
"Very well, friend", replied the Venerable Samiddhi
to that deva and went to where the Bhagava was stay¬
ing. Once there, he made obeisance to the Bhagava and
sat at a suitable place. Having seated himself, he said
to the Bhagava thus:
"Venerable Sir, here in this city of Rajagaha, at the
break of dawn one day, I . rose and went to the river
Tapoda, to bathe. Having had my bath there, I climbed
out and stood wearing only a single robe to let the wa¬
ter on my body dry. At that pleasant time a certain fe¬
male deva of exceeding beauty approached me, illumi¬
nating the entire Tapoda river. There, standing in mid¬
air she spoke to me in verse:
" O bhikkhu, without enjoying sense-pleasures you
go round for alms-food.
Don't go round for alms-food without enjoying
sense-pleasures.
Don't let the opportune time pass you by."
" Venerable Sir, when this was said I replied to
that deva in verse:
(O deva,) I do not know the time (when I shall
die);
That time, being hidden, is not apparent to me.
That being so, I go round for alms-food, without
enjoying sense-pleasures.
I cannot let the opportune time pass me by."
"Then, Venerable Sir, the female deva, standing on
the ground, spoke this to me: O Bhikkhu, you became
a bhikkhu quite young; though you are a mere lad with
luxuriant dark hair in the prime of youth, and in the first
period of life, you have not yet enjoyed sense-pleasures.
Bhikkhu, do enjoy human pleasures (first); don't yearn
32 • Sagathavagga samyutta
DevM SanAyutta
for future pleasures (of the deva world ) forsaking
present pleasures!
"When this was said, Venerable Sir, I replied to
that female deva thus: Friend! As a matter of fact. I
am not yearning for future pleasures by forsaking the
present pleasures. Indeed friend, rejecting future pleas¬
ures also, I seek the Lokuttara Dhamma which can be
personally realised here and now. Friend! Indeed the
Bhagavft has said future pleasures (of the deva world)
are full of woe, full of misery. These (sense-pleasures)
are full of faults. This Lokuttara Dhamma is apperceiv-
able here and now; it is not delayed in its results; it can
stand investigation; it is worthy of being parpetually
borne in mind; and its truths can be realised and
erperienced by the ariyas individually by their own ef¬
fort and practice.'
"Then, Venerable Sir, that deva said to me: ' O
Bhikkhu! How has the Bhagava pointed out that the fu¬
ture pleasures (of the deva world) are full of woe and
full of misery? In what way are these (sense-pleasures)
full of faults? How is this Lokuttara Dhamma person¬
ally apperceivable here and now? How is it not delayed
in its results? How can it stand investigation? How is
it worthy of being perpetually borne in mind? And how
can its truths be realized and experienced by the ariyas
individually by their own efffort and practice?"
"And when this was said Venerable Sir, I told her:
' Friend! I am a newcomer; I have not been long in this
bhikkhuhood. I have come under this Teaching only re¬
cently. I am not capable of explaining that Teaching at
length. There is the Homage-Worthy, the Perfectly Self-
Enlightened Bhagava, now residing at the Tapoda mon-
• 33
astery in Rajagaha. Go to the Bhagava, ask him about
this matter, and bear in mind what the Bhagava says."
"Thereupon, Venerable Sir, the deva said to me: '0
Bhikkhu! the Bhagava is surrounded by other devas who
are more powerful than myself and it would not be easy
for me to get near the Bhagava. Bhikkhu, if you were
to approach the Bhagava and were to ask him about this
matter, we also would come to listen to the dhamma.’
"Venerable Sir, if that female deva spoke the truth
she should be around now."
When this was said, the female deva said to the
Venerable Samiddhi: " Bhikkhu, ask! Bhikkhu, ask! I
have arrived".
Then the Bhagava spoke to that deva in verse:
"The beings who perceive the complex of the men¬
tal and physical aggregates as individual entities
(such as man, woman, animal) are firmly rooted
(through atachment,etc.) in the concept of the five
aggregates as individual entities and, not accurately
understandings the five khandha aggregates, fall a
prey to death. He who accurately understands the
5. accurately understanding: parififia:
(i) Understanding of the distinction between mind and matter
and their features, essential properties, resulting phenomena
and proximate causes is accurate understanding of what
should be known (fiata parinna).
(ii) Understanding the true characteristics of mind and matter that
they are transient, unsatisfactory and woeful, and lacking in
substantiality, is accurate understanding through scrutiny (G
-rana-parinna)
(iii) Abandoning all craving for the five aggregates is accurate
understanding through abandonment (pahana parinna). In
this context the abandonment is absolute, i.e., it is by Arahatta
Magga.
34 • Sagathavagga samyutta
DevatZ Samyutta
five khandha aggregates does not see any object
which can be spoken of as an individual entity. It
is because in him there is no reason (such as at¬
tachment) to speak of any individual entity.
"If you know such a person in whom defilements
are extinct (i.e., an arahat), deva, say it."
"Venerable Sir, what the Bhagava has said in brief
I do not understand the meaning in full. Venerable Sir,
I beg of you to expound the dhamma so that I might
understand the meaning in full of what the Bhagava has
said in brief."
" He who considers himself as either equal to, or
superior to, or inferior to some other person may
dispute with any person on that ground.
To one who is not troubled by those three conceits,
there do not occur the notions of being equal to,
or superior to, or inferior to anyone.
If you know such a person in whom the defile¬
ments are extinct (i.e., arahat), deva, say it."
"Venerable Sir, in this also what the Bhagava has
said in brief I do not understand the meaning in full.
Venerable Sir, I beg of you to expound the dhamma so
that I might understand the meaning in full of what the
Bhagava has said in brief."
"One who can no longer be called a person with
attachment, a person with hatred, a person with
bewilderment.
one who is without conceit,
one who has cut off craving for this mind-matter
complex, one who has cut off the (four) bonds,
one who is free form suffering and is without long¬
ing—,
• 35
The rebirth of such a one (after death and disso¬
lution), when searched for by devas or human be¬
ings, cannot be found in this world or in another
world or in the world of devas or in any abode of
existence.
"If you know such a person in whom the defile¬
ments are extinct (i.e., an arahat)6 deva, say it."
"Venerable Sir, what the Bhagava has said in brief
I understand fully in this way:
"Throughout the world no evil whatsoever, bodily,
verbally or mentally, should be committed.
One should at all times be mindful;
with mindfulness and clear comprehension one
should avoid indulgence in sense-pleasures; (and
also)
one should not resort ot practises of self-mortifi¬
cation which are of no benefit.7"
End of the Samiddhi Sutta,
the tenth in this vagga.
End of the Nandana Vagga,
the second in this Samyutta.
6. This is an expansion according to the Commetary of the terse
phrase in the Pali text ' It you know' sace vijanasi.' The Commen¬
tary also explains that knowing what an arahat is amounts to
knowledge of the Lokuttara Dhamma, the Supramundane
dhamma, i.e., Magga, Phala, Nibbana.
7. The last stanza indicates that the deva has attained sotapatti
magga.
DevatH SaiAyutta
Namo tassa bhagavato arahato sammasambuddhassa
(iii) SATT1 VAGGA
1. Satti Sutta
2. Phusati Sutta
3. Jata Sutta
4. Manonivarana Sutta
5. Arahanta Sutta
6. Pajjota Sutta
7. Sara Sutta
8. Mahaddhana Sutta
9. Catucakka Sutta
10. Enijarigha Sutta
Devat& SaiAyutta • 39
(iii) Satti Vagga
1. Satti Sutta
Discourse Containing the Simile of a Spear-thrust
21. The Bhagava was at Savatthl... Standing at a
suitable place, the deva uttered thus in verse in the pres¬
ence of the Bhagava:
"As one pierced by a spear,
or as one whose head is on fire,
so should a bhikkhu lead a mindful life
to forsake sensual attachment.1 "
(The Bhagava said:)
"As one pierced by a spear,
or as one whose head is on fire,
so should a bhikkhu lead a mindful life
to abandon the illusion of Self.2"
End of the Satti Sutta,
the first in this vagga.
1 . This stanza convoys the idea of urgency. When one is pierced by
a spear thrust from above or when one's head has caught fire one
would lose no time to save oneself. Similarly, a bhikkhu needs
to be midful at all times so as to save himself from the perils of
attachment to sense -pleasures.
2. The Commentary ys that the deva did not understand the force
of the metaphor and was contented with his achievement of the
temporary abandonment of sensual pleasures. The Buddha
therefore emphasised to the deva that it is more important to
uproot the illusion of Self (sakkayaditthi) through Magga In¬
sight.
Sakkayaditthi, the view that there is bodily entity, is an illusion
of Self as a distinct entity in regard to the manifestation of one's
khandhas and is a wrong view.
40 • Sagathavagga samyutta
2 . Phusati Sutta
Discourse on Coining into Contact
22. (The deva said:)
" He who does not come ito contact with (i.e., does
not commit) volitional action does not also come
into contact with (i.e., is also not affected by) the
resultant thereof.
Further, he who comes into contact with volitional
actions also comes into contact with the resultant
thereof.
That being so, one who comes into contact with
the volitional action of doing wrong to another that
should not be wronged against comes into contact
with the resultant thereof.”
(The Bhagava said:)
" If one wrongs a person who should not be
wronged, who is pure and is free from defilements,
i.e., an arahat, the evil falls back upon that fool
like fine dust thrown against the wind.”
End of the Phusati Sutta,
the second in this vagga.
3. Jat& Sutta
Discourse on the Entanglement of Craving
23. (The deva said:)
Beings are entangled by the internal and exter¬
nal entanglement of Craving.1 0 Gotama, may I
ask you this: who can disentangle this tangle?"
(The Bhagava said:)
" A bhikkhu, one with innate wisdom,2 strenuously
striving, sagacious in all respects, established in
morality, who cultivates concentration of mind and
Devat& SaiAyutta • 41
develops Vipassana-Insight, can disentangle this
tangle.
"The arahats who have discarded attachment, ha¬
tred and ignorance, and in whom the defilements
are extinct, have disentangled this tangle.
"Where mind and matter,
together with forms of consciousness due to con¬
tact and forms of consciousness that turns upon
Corporeality,1 2 3 come to utter cessation,
There (in the realisation of Nibbana), this tangle of
Craving breaks up."
End of the Jat£ Sutta,
the third in this vagga.
1 . entanglement of Craving:
Craving arises in seeing, hearing, smelling, etc.
It does so again and again, involving the whole range of the six
sense objects. It works in a most intricate way so that it causes
a tangle. Craving for one's possessions and oneself is the internal
entanglement.
Craving for othes possessions and dher persons is the external
entanglement.
2. innate wisdom: wisdom present at conception.
3. By the term 'forms of consciousness due to contact' it is to be
understood as ' existence in the sensual planes'.
By the term 'forms of consciousness that turns upon corporeality'
it is to be understood as ' existence in the fine-material planes.'
The two terms taken together imply the inclusion of the non¬
material sphere, thus covering all the thirty-one planes of
existence. (The Commentry)
42 • Sagathavagga samyutta
4. Manoniv&rana Sutta
Discourse on Restraining the Mind
24. (The deva said:)
"One should restrain the mind from any activity
(either good or bad);
no sufering will come to such a person from any
activity.
He who restrains his mind from all activities is free
from all suffering."
(The Bhagava said:)
"The mind should not be restrained from every
activity.1
The well-directed mind should not be restrained.
(However,) the mind should be restrained from any
activity that gives rise to evil."
End of the Manonivarana Sutta,
the fourth in this vagga.
1. The mind should not be restrained from every activity:
The Buddha understands the deva’s wish for liberaUon from
rebirth. But the deva is unable to discriminate between meritorious
and demeritorious mental states. Meritorious mental states should
be developed. A mind properly directed should not be held in
check. For instance, a mind intent on charity, morality or insight-
development should be cultivated.
DevaUL Saifiyutta • 43
5. Arahanta Sutta
Discourse on the Arahat
25. (The deva said:)
"The bhikkhu who is an arahat, who has accom¬
plished the task (of Magga Practice), in whom the
befuddling defilements are extinct, and who bears
the last burden of existence (having no more
rabirth), would such a bhikkhu say, ' I speak' or
would he say ’ I am spoken to?"
(The Bhagava said:)
" The bhikkhu who is an arahat, who has accom¬
plished the task (of Magga Practice), in whom be¬
fuddling defilements are extinct, and who bears
the last burden of existence, might say ' I speak',
or might say ' I am spoken to'. Knowing and be¬
ing skilled in the conventional terms of the world,
he might use such terms merely as conventional
terms."
(The deva said:)
"The bhikkhu who is an arahat, who has accom¬
plished the task (of Magga Practice), in whom the
befuddling defilements are extinct, and who bears
the last burden of existence, would such a bhikkhu
say, out of conceit, ' I speak', or would he say 'I
am spoken to?"
(The Bhagava said:)
" A bhikkhu who has given up conceit has no
bonds; he has destroyed all bonds of conceit. Such
a wise one has passed beyond all concepts of '
mine', 'I' and’my Self (being motivated by Crav¬
ing, conceit and wrong view).
44 • Sagathavagga sarriyutta
Such a bhikkhu might say ' I speak', or might say
'I am spoken to'.
Knowing and being skilled in the conventional
terms of the world, he might use such terms
merely as conventional terms."
End of the Arahanta Sutta,
the fifth in this vagga.
6. Pajjota Sutta
Discourse on Radiance
26. (The deva said:)
" How many kinds of radiance are there in the
world, by which the world is illuminated? We have
come to ask the Bhagava this question. How shall
we understand this matter?
(The Bhagava said:)
"In the Wo rid there are four kinds of radiance; there
is no fifth kind in this world.
By day shines the sun, By night shines the moon,
And by day or by night fire gives light in this or
that place.
But, of all things that shine, the radiance of the
Self-Enlightened One stands supreme.
This radiance is unsurpassed."
End of the Pajjota Sutta,
the sixth in this vagga.
DevatZ SanAyutta • 45
7. Sara Sutta
Discourse on the Expanse of Water
27. (The deva said:)
’’Where does the expanse of water1 recede?
Where does the whirlpool cease to whirl?
Where do mental and physical phenomena cease
without any remainder?
(The Bhagava said:)
" (In Nibbana) where neither the element of cohe¬
sion, nor the element of extension, nor the element
of heat, nor the element of motion has any foot¬
ing, there the cycle of rebirth is halted; there the
round of dukkha stops; there mental and physical
phenomena cease without any remainder.”
End of the Sara Sutta,
he seventh in this vagga.
1 . expanse of water: sara: In this context sara is a metaphorical
expression standing for the cycle of rebirth, andthe whirlpool,
vatta, as a metaphorical expression standing for the round of
dukkha.
46 • Sagathavagga samyutta
8. Mahaddhana Sutta
Discourse Concerning Persons of Great Wealth
28. (The deva said:)
" Even kings, holding (vast) domains, with their
great wealth and riches,
are not satisfied with the sensual pleasures
(afforded by their wealth and power) and covet one
another’s property.
"Among those who preoccupy themselves with
worldly things,
and drift along with life's(unending) stream, who
in this world have(given*up Craving?
Who in this world are free from preoccupations."
(The Bhagava said:)
"Those who have left hearth and home,
leaving behind beloved children and possessions
such as cattle, become recluses.
Doing away with attachment and hatred and de¬
stroying ignorance, they become arahats in whom
defilements are extinct.
Those arahats have no preoccupations with worldly
things."
End of the Mahaddhana Sutta,
the eighth in this vagga.
DevatA Saniyutta • 47
9. Catucakka Sutta
Discourse on the Four Postures
29. (The deva said:)
"0 Mighty One!
The body has four postures;
it has nine orifices1;
it is filled with faeces;
it is bound up with greed;
it comes into being in the marsh (of the mother's
womb).
In what way can there be escape from the body?”
(The Bhagava said:)
"By cutting off the cords of enmity,
the thongs of defilements, evil dsire which is
greed, and by uprooting Craving,
there will be escape from the body."
End of the Catucakka Sutta,
the ninth in this vagga.
1. It has nine orifices:
The body is constantly excreting matter through nine orifices
viz., two eyes, two ears, two nostrils, the mouth, the anus and the
urinal tract.
48 • Sagathavagga samyutta
10. Enijarigha Sutta
Discourse Beginning with the Words 1 EnijarighanV
30. (The deva said:)
" O Bhagava who has shanks well rounded like
those of the antelope,
who has a well-proportioned body,
who is energetic, moderate in taking food,!not self-
indulgent (regarding the use of the four requisites),
who is like the lion or the tusker that roams alone,
who disdains sensual pleasures, —
we have come to you to put this question:
'How does one get release from dukkha?"
(The Bhagava said:)
"In this world the five sensual pleasures and the
mind as the sixth factor have been made known.
By divesting oneself of the desire for and attach¬
ment to these (i.e., the body and mind)
one is released from dukkha."
End of the Enijarigha Sutta,
the tenth in this vagga.
End of the Satti Vagga,
the third in this Samyutta.
1 . Moderate in taking food: Abstaining from food after noon. This
is a general discipline of the Sairigha laid down and practised by
the Buddha himself.
DevatZ Saniyutta
Namo tassa bhagavato arahato sammasambuddhassa
(iv) SATULLAPAKAYIKA VAGGA
1. Sabbhi Sutta
2. Macchari Sutta
3. Sadhu Sutta
4. Na santi Sutta
5. Ujjhana sanni Sutta
6. Saddha Sutta
7. Samaya Sutta
8. Sakalika Sutta
9. Pathama pajjunnadhltu Sutta
10. Dutiya Pajjunnadhltu Sutta
DevatZ Saniyutta • 5 1
(iv) SatuUapakayika Vagga
1. Sabbhi Sutta
Discourse Concerning the Virtuous
31. Thus have I heard:
At one time the Bhagava was staying at the
Jetavana monastery of Anathapindika in Savatthl. Dur¬
ing that time soon after the middle watch of the night,
many devas of exceeding beauty, who became devas1
by(practising and) imparting the doctrine of the virtuous,2
approached the Bhagava, illuminating the entire Jetavana
monastery. They made their obeisance to the Bhagava
and stood at a suitable place. Having stood thus, one of
them spoke thus in verse in the presence of the Bhagava:
"One should associate only with the virtuous;
one should make friends with the virtuous,
knowing the moral principles from the virtuous,
one becomes nobler, and is not base."
Then another deva spoke this verse in the presence
of the Bhagava:
"One should associate only with the virtuous;
ane should make friends with the virtuous;
knowing the moral principles from the virtuous,
one gains knowledge from them,
and not from others (i.e., fools)."
Then another deva spoke this verse in the presence
of the Bhagava:
"One should associate only with the virtuous;
one should make friends with the virtuous;
knowing the moral principles from the virtuous,
one does not grieve amidst the grief-stricken peo¬
ple."
52 • Sagathavagga sarriyutta
Then another deva spoke this verse in the pres¬
ence of the Bhagava;
One should associate only with the virtuous;
one should make friends with the virtuous;
knowing the moral principles from the virtuous,
one shines forth among one's kinsmen."
Then another deva spoke this verse in the presence
of the Bhagava:
"One should associate only with the virtuous:
one should make friends with the virtuous;
knowing the moral principles from the virtuous,
beings get reborn in the fortunate planes of exist¬
ence."
Then another deva spoke this verse in the presence
of the Bhagava:
"One should associate only with the virtuous;
one should make friends with the virtuous;
knowing the moral principles from the virtuous,
beings remain in a happy state for long."
Then another deva said to the Bhagava thus:
"Bhagava, whose words are well-spoken?" (And the
Bhagava said:) "Each of those statements well-spo¬
ken in its own way. However, listen to mine also:
"One should associate only with the virtuous;
one should seek the guidance of the virtuous;
knowing the moral principles from the virtuous,
one gets free from all dukkha."
So said the Bhagava. The devas were delighted.
After paying obeisance and showing respect to the
Bhagava, they vanished then and there.
End of the Sabbhi Sutta,
the first in this vagga.
DevaCS SaiAyutta • 53
Footnotes on Sabbhi Sutta
1. This discourse derives from the following story:
The- devas recited verses in praise of their teacher
who exhorted them to practise the doctrine of the virtuous
just before their death. They had been seafaring traders,
seven hundred of them all, in their previous existence. They
met with violent storms at sea. Death by shipweck was im¬
minent. They wailed and prayed to the devas for their lives.
But one of them remained calm; he sat squatting, reflecting
on the purity of his faith in the Three Jewels and of the
five moral precepts. His comrades asked him why he was
so calm and composed. He told them about the doctrine of
the virtuous in which he had taken refuge. They asked him
to share the good doctrine with them. He was only too glad
to do so. He divided them into seven groups of a hundred
each and, administering the five precepts, exhorted them to
reflect on their observance of the precepts, for that was the
doctrine of the virtuous that would save them, and there was
nothing else that they could lean on. The seven hundred
sailor merchants met a watery grave but because of their
observance of the doctrine of the virtuous just before their
death they were reborn in the Realm of the Thirty -three
(Tavatiirisa) devas.
2. the doctrine of the virtuous;: It is a generic term for a wide
range of moral or virtuous practices including the five pre¬
cepts, the ten precepts, the four bases of mindfulness, the
four right endeavours, etc., but here the five precepts are
meant.
54 • Sagathavagga samyutta
2. Macchari Sutta
Discourse on Stinginess
32. At one time the Bhagava was staying at the
Jetavana monastery of Anathapindika in Savatth. Dur¬
ing that time, soon after the middle watch of the night,
many devas of exceeding beauty, who become devas by
(practising and) imparting the doctrine of the virtuous,
aproached the Bhagava, illuminating the entire Jetavana
monastery. They made their obeisance to the Bhagava
and stood at a suitable place. Having stood thus, one of
them spoke thus in verse in the presence of the Bhagava:
"Due either to stinginess or to remissness,1
one fails to give in charity.
One who wishes to do good
and who understands the merit of good deeds
should give in charity."
Then another deva spoke this verse in the presence
of the Bhagava:
"The stingy person, being afraid (of loss of
property), does not give,
and the very thing he fears befalls him.
The stingy person fears he might go hungry or
thirsty;
and the very things he fears beset the fool
both in this world and in the hereafter.
"Therefore, removing stinginess and overcoming
its uncleanness, one should give in charity.
Good deeds stand one in good stead in the future
worlds."
DevatA Saniyutta • 55
Then another deva spoke this verse in the pres¬
ence of the Bhagava:
"Like fellow-travellers
sharing (the rations) with one another on a jour¬
ney,
certain travellers in samsara’s long journey
share whatever little they have with other fellow-
travellers.
They are the ones who do not die
among those others who are dead.2
This is a time-honourd tradition.
"Some, though they have very little, share with oth¬
ers.
(On the other hand,) some, even though well-off,
do not give in charity.
A gift made out of slender means
is worth a thousand (gifts)."
Then another deva spoke this verse in the presence
of the Bhagava:
"Giving what is difficult to give,
or dong what is difficult to do,
is something that the wicked could not imitate.
(Indeed,) the practice of the virtuous is difficult to
follow.
"Therefore, the virtuous and the wicked
have different destinations when they pass away
from this existence.
The wicked reach the niraya realms of continuous
suffering, the virtuous reach the deva realms.
Then another deva spoke thus to the Bhagava:"
Bhagava, whose words are well-spoken?" (and the
Bhagava said:) " Each of these statements is well-spo-
56 • Sagathavagga samyutta
ken in its own way. However, listen to mine also:
"He who lives on the leavings gleaned at the
thrashing floors of other people, who supports his wife,
who gives in charity out of what little he has, he too
performs meritorious acts.
The merit gained by a hundred thousand
donors donating a thousand each
is not worth even a hundredth of the merit gained
by the poor man."
Then anothe deva spoke this verse in the presence
of the Bhagava:
"Why is this great and extensive alms-giving
less in value than the offering made righteously?
Why is the merit gained by a hundred thousand
donors donating a thousand each
not worth even a hundredth of the merit gained by
the poor man?"
(The Bhagava said:)
"Some people are steeped in unrighteousness;
they give in charity only after striking or killing
or causing others sorrow.
Such offerings which involve tearful faces and co¬
ercion can never equal the righteous gift.
Thus the merit gained by a hundred thousand do¬
nors donating a thousand each
is not worth even a hundredth of the merit'* gained
by the poor man."3
End of the Macchari Sutta
the second in this vagga.
DevatZ Sarftyutta • 57
Footnotes on Macchari Sutta
1. Due either to stinginess or to remissness:
The practice of giving as a volitional act is not easy to come
about. When the possessor of any object worth giving is
stingy he is loathe to part with it. Or again, he may forget
about the good practice of giving if he is pleased with him¬
self and his own petty engagements.
2. They are the ones who do not die among those others who
are dead:
The niggardly ones are dead to the needs of others around
them; their insensitivity puts them in the same class as the
dead. In another sense, just as a dead person is unable to
speak out, 'This is for so and so, etc.", a niggardly person
has the same inability. So he is as good as dead. The one
who likes to give whatever little at his disposal therefore
is the one who is alive among those others who, though liv¬
ing, are as good as dead.
3. The means of acquiring the property that is donated is the
criterion. The extent of the merit depends on the purity or
otherwise of the means by which the donated property was
acquired.
58 • Sagathavagga saniyutta
3. Sadhu Sutta
Discourse Containing Praise of Charity,
Morality and Comprehension of Nibbana.
33. The Bhagava was at Savatthl... During that
time, soon after the middle watch of the night, many
devas of exceeding beauty, who became devas by (prac¬
tising and) imparting the doctrine of the virtuous, ap¬
proached the Bhagava, illuminating the entire Jatavana
monastery. They made their obeisance to the Bhagava
and stood at a suitable place. Having stood thus, one of
them uttered this expression of joy in the presence of
the Bhagava:
"Excellent indeed, Sir, is the practice of charity.
Due either to stinginess or to remissness one fails
to give in charity.
One who wishes to do good and who understands
the merit of good deeds should give in charity."
Then another deva uttered this expression of joy in
the presence of the Bhagava:
"Excellent indeed, Sir, is the practice of charity.
In truth, giving in charity out of what little one has
is also a good thing.
"Some, though they have very little, share with oth¬
ers.
(On the other hand.) some even though well-off do
not give in charity.
A gift made out of slender means
is worth a thousand (gifts)."
Then another deva uttered this expression of joy in
the presence of the Bhagava:
"Excellent indeed, Sir. is the practice of charity.
DevatH Saniyutta • 59
Giving in charity out of what little one has is also
a good thing
In truth, it is also good to give with ardent con¬
viction.2"
It is said that giving is like warfare.3
Good people, though few in number, conquer a
host.4
Even if one gives just a little, if he does so with
ardent conviction, he enjoys happiness in his fu¬
ture existence because of that."
Then another deva uttered this expression of joy in
the presence of the Bhagava:
"Excellent indeed, Sir, is the practice of charity.
Giving in charity out of what little one has is also
a good thing.
It is also good to give with ardent conviction.
In truth, it is also good to give what has been ob¬
tained righteously.5
"He who gives in charity
what he^has obtained by his strenuous efforts and
through righteous means escapes from the Niraya
realms of King Yama, and reaches the realms of
the devas."
Then another deva uttered this expression of joy in
the presence of the Bhagava:
"Excellent indeed, Sir, is the practice of charity.
Giving in charity out of what little one has is also
a good thing,
It is also good to give with ardent conviction.
It is also good to give what has been obtained
righteously.
In truth, it is also good to give with discrimina-
60 • Sagathavagga samyutta
tion as to the object of giving and the donee.
"Discrimination6 in making gifts is praised by the
Buddha.
Just as seeds sown on fertile soil yield bumper
crops, so also in this world of sentient life, offer¬
ings made to certain persons who are worthy of
receiving offerings yield great benefit."
Then another deva uttered this expression of joy in
the presence of the Bhagava:
"Excellent indeed, Sir, is the practice of charity.
Giving in charity out of what little one has is also
a good thing.
It is also good to give with ardent convition
It is also good to give what has been obtained
righteously
It is also good to give with discrimination as to the
object of giving and the donee.
In truth, restraint form hurting all living things is
also good.
He who practises non-violence towards all living
beings and who fears criticism does not do evil.
He who fears (to do evil) is praised (by the virtu¬
ous); (but) he who dares (to do evil) is not praised.
Indeed, th&virtuous, fearing criticism, do not do
evil."
Then another deva said to the Bhagava thus:
Bhagava, whose words are well-spoken?" (And
the Bhagava said)
"Each of these statements is well-spoken in its own
way. Howeer, listen to mine also:
"Indeed, giving with conviction7 is commendable in
many ways. Yet, even more commendable and no-
Devati Saniyutta • 61
bier is Nibbana.8
Indeed, in the past or even in the long long past
the wise and virtuous ones had reached Nibbana
which is their only goal.”
End of the Sadhu Sutta,
the third in this vaga.
62 • Sagathavagga saniyutla
Footnotes on S&dhu Sutta
1. expression of joy: udana: This shows the speaker’s intense
joy over something. Here it is over the meritoriousness of
giving. The utterance signifies the swell of emotion that can¬
not be contained.
2. conviction:saddha: Here means the unshakable belief that
there are good deeds and bad deeds, and that a good deed
brings good results and a bad deed brings bad results.
3. giving is like warfare: One joins battle risking one's own
life. When a donor gives he gives up his attachment to the
thing he gives. A coward who fears loss of his own life
does not dare to fight. So also a stingy person who fears
loss of his property does not dare to give. Giving obviously
^entails sacrifice. There can be no giving when this spirit
of self- sacrifice is wanting. Both warfare and giving have
the spirit of sacrifice in common.
4. Good people, though few in number, conquer a host: In war¬
fare it is not numbers that count but valour. Similarly, in
giving, the amount or value of the gift does not matter; it
is the donor's ardent conviction that conquers the forces of
stinginess even though the gift may be of little value.
5. what has been obtained righteously :dhammaladdha:
The Commentary gives a second interpretation of this
phrase: It can be also good to give to an ariya.
6. Discrimination: Discrimination as to the object of giving
means a gift should not be inferior where better ones are
available. As regards the donee it is highly meritorious if
he is a noble disciple or a bhikkhu rather than a person of
doubtful virtue or one who is of alien creed (to the Bud¬
dha's Teaching). Such discrimination as to object and as to
donee, the Buddhas say, are praiseworthy.
7. with conviction: This is a rendering of saddha as printed in
the Synod text. However, in the nissaya published by the
Religious Affairs Department after the Synod, the word ac¬
cepted is addha which means certainly.
8. Nibbana: In the Pali text, dhammapada, interpreted by the
Commentary directly as Nibbana.
Devat& Saniyutta • 63
4. Na santi Sutta
Discourse on Non-existence of permanent Sense-objects
34. At one time the Bhagava was staying at the
Jetavana monastery of Anathapindika in Savatthi. Dur¬
ing that time, soon after the middle watch of the night,
many devas of exceeding beauty, who became devas by
(practising and) imparting the doctrine of the virtuous,
approached the Bhagava, illuminating the entire Jetavana
monastery. They made their obeisance to the Bhagava
and stood at a suitable place. Having stood thus, one of
them spoke thus in verse in the presence of the Bhagava:
" Among people there do not exist permanent sense
pleasures.
In this world there are desirable sense- objects.
The man who is bound by them,
and who is intoxicated by them, cannot proceed
from the thirty-one planes of existences which are
the domain of death to Nibbana.1"
(The Bhagava said:)
"Due to Craving, the mental and physical aggre¬
gates come about;
due to craving, dukkha comes about.
When Craving is removed, there will be no men¬
tal and physical aggregates.
When the mental and physical aggregates disap¬
pear, there will be no dukkha.
"In the world it is not just the various pleasant
things that can be called sense- pleasures.
In fact the craving that arises from a man's think¬
ing is also sense-pleasure.
In the world these various pleasant things exist by
themselves.
64 • Sagathavagga saniyutta
however, the wise remove any craving for them.
"Dukkha does not fall on one who gives up anger,
who gives up conceit, who overcomes all fetters,
who is not attached to the complex of mental and
physical phenomena and who is unperturbed.2
" One who can no longer be called a person with
attachment, a person with hatred, a person with
bewilderment, one who is without conceit, one who
has cut off craving for this mind-matter complexs,
one who has cut off the (four) bonds, one who is
free from suffering and is without longing,— the
rebirth of such a one (after death and dissolution)
when searched for by devas or human beings can¬
not be found in this world, or in another world,
or in the world of devas, or in any abode of ex¬
istence.3"
(The Venerable Mogharaja asked thus:)
"If that person who is liberated (from defilements)
cannot be found by devas and human beings in this
world or any other world, should those who wor¬
ship such a person who excells mankind and who
conducts himself for the benefit of mankind be
praised?"
(The Bhagava said:)
"Bhikkhu (Mogharaja), those who worship such a
liberated one (i.e., an arahat) deserve praise.
Bhikkhu, those worshippers too, comprehending the
Four Ariya Truths, and removing doubt, can escape
the craving that cleaves."
End of the Na Sand Sutta,
the fourth in this vaga.
1. Nibbana apunagamana:lit,. from where there is no return.
2. Unperturbed:akincanam: due to absence of living defilements.
3. Such a one is an arahat.
Devati Sartiyutta • 65
5 Ujjhanasanni Sutta
Discourse Concerning the Censorious Devas
35. At one time the Bhagava was staying at the
Jetavana monastery of Anathapindika in Savatthi. Dur¬
ing that time, soon after the middle watch of the night,
many censorious devas1 of exceeding beauty approached
the Bhagava, illuminating the entire Jetavana monastery.
Having made their approach they stood in mid-air.
Standing in mid-air, one of them spoke this verse in the
presence of the Bhagava:
"What a certain person says is different from what
he himself is;1 what that person enjoys amounts to
theft (of the four requisites).
He is like a bird-catcher who makes a living by
means of trickery.
"One should speak only of what one actually does,
and should not speak of what one does not actu¬
ally do.
The wise can see through a person who speaks of
what he himself does not do."
(The Bhagava asid:)
"That practice3 which is firm has been adopted by
wise persons who have thereby burnt out all de¬
filements in them and have escaped from the bonds
of Mara.
It is not possible to engage in that Practice by
merely speaking or hearing about it.
Indeed, the wise who know the real nature of the
world do not act thus.
The wise who know the Four Ariya Truths and
who in the world have transcended Craving have
extinguished defilements.
66 • Sagathavayga sarriyulia
Thereupon the devas stood on the ground and.
placing their heads at the Bhagava's feet, addressed him
thus: "Venerable Sir, being foolish, being bewildered,
and being unwise, we have committed a great wrong 4
We thought that we could assail the Bhagava. We re¬
quest the Bhagava to accept our offence as offence so
that we may restrain ourselves in the future."
Then the Bhagava smiled.5
Thereupon the devas became extremely censorious6
and ascended to the sky from where one of them spoke
thus in verse in the presence of the Bhagava.
"One who does not accept the admission of offence
by others has anger in his heart and is giving un¬
due weight to the offence; he is tied up in knots
of enmity."
(The Bhagava said:)
’ If there were no transgression
there would be in the world no offence.
If there is no end to enmity, how could there be
in the world a faultless man?"
(The deva said:)
"Who is the one who does not trangress?
Who is the one who does not commit any offence?
Who is one who is not bewildered?
And who is the wise one
Who is mindful all the time?"
(The Bhagava said:)
"The Buddha who is a Tathagata who has compas¬
sion on all sentient beings, does not transgress,
does not commit any offence, is never bewildered,
and is the wise one who is mindful all the time.
One who does not accept the admission of of-
Devati Saihyutta • 67
fence by others has anger in his heart and is giv¬
ing undue weight to the offence; he is tied up in
knots of enmity: I do not like that enmity. I ac¬
cept the admission of your offence."
End of the Ujjhanasanni Sutta,
the fifth in this vagga.
1. censorious devas: ujjhanasannika devas:
The devas who addressed the Buddha here were prejudiced
against the Buddha. They assumed that the Buddha did not
practise what he preached. To them, the Buddha extolled austerity
and contentment but lived in luxury. His day was spent in
preaching only. This censonous attitude was so strong in this
particular body of devas that the theras who convened the First
Buddhist Council gave the epithet ' censorious - minded' to them.
The term does not signify a separate celestial abode.
2. What a certain person says is different from what he himself is.
The accusation in these words is actually aimed at the Buddha
himself. It implies that the Buddha is being hypocritical.
3. ' That practice' means the practice of the Ariya Path of Eight
Constituents which is a sure way to attain Magga and Phala
(fruition) in four stages and Nibbana.
4. The devas admitted that they had transgressed against the Buddha:
their staying in mid-air with the Buddha below them was bodily
transgression: their false accusation was verbal transgression.
5. Then the Bhagava smiled:
The Buddhas smile by just a slight gesture of baring the tips of the
front teeth. The smile prompted the devas to ask a further question
which enabled the Buddha to express his forbearance.
6. the devas became extremely censorious because they misunder¬
stood the reason for the Buddha's smile.
68 • Sagathavagga samyutta
6. Saddha Sutta
Discourse on Faith
36. At one time the Bhagava was staying at the
Jetavana monastery of Anathapindika in Savatthl. Dur¬
ing that time, soon after the middle watch of the night,
many devas of exceeding beauty, who became devas by
(practising and) imparting the doctrine of the virtuous,
approached the Bhagava, illuminating the entire
Jetavana monastery. They made their obeisance to the
Bhagava and stood at a suitable place. Having stood
thus, one of them spoke thus in verse in the presence
of the Bhagava:
"Faith is man's companion.1
If one be not lacking in faith,
followers and fame will be his.
And when he leaves this mortal frame
he is destined to be reborn in celestial abodes."
Then another dev a spoke this verse in the presence
of the Bhagava:
"One who gives up anger, who gives up conceit,
who overcomes all fetters, who is not attached to
the complex of mental and physical phenomena
and who is unperturbed, has no craving that
cleaves."
(The Bhagava said:)
"Those who are foolish and have little wisdom in¬
dulge in unmindfulness, the wise one guards
mindfulness just like the most valuable treasure.
"Do not indulge in unmindfulness, do not associ¬
ate closely with enjoyment of sensual pleasures. He
who, being mindful, cultivates meditation2 attains
Devati Saniyutta • 69
the highest bliss (of arahatta phala)."
End of the Saddha Sutta,
the sixth in this vagga.
1. Faith is man’s companion:
Faith in the Three Gems, in kamma, etc., is an indispensable factor
for human beings and devas alike for attaining Nibbana, hence
called 'man' s companion' metaphorically.
2. cultivates meditation: jayanto from jay ati:
This word has two meanings (i) to burn up (the defilements) (ii)to
contemplate Contemplation means to meditate on something.
Meditation may be either lakkhanQpanijjhana, meditation for
insight into the three characteristics of mental and physical
phenomena', or arammanQpanijjhana, ' meditation to attain tran¬
quillity leading to sustained concentration.'
70 # Sagathavagga samyutta
7, Samaya Sutta
Dhamma Assembly Discourse
37. Thus have I heard:
At one time the Bhagava, was residing in the Maha
-vana Wood near Kapilavatthu, in the country of the
Sakyans, together with many bhikkhus numbering five
hundred, all of whom were arahats. Then most of the
devas and brahmas1 belonging to ten universes (lokadha
-tus), each comprising a thousand world-systems
(cakkavalas), assembled in the Mahavana Wood to pay
homage to the Bhagava and the community of bhikkhus.
It then occurred to four brahmas of the Pure Brahma
Worlds2: "The Bhagava is residing in the Mahavana
Wood near Kapilavatthu, in the country of the Sakyans,
together with many bhikkhus numbering five hundred all
of whom were arahats. Most of the devas and brahmas
belonging to ten universes (lokadhatus), each compris¬
ing a thousand world-systems (cakkavalas), have assem¬
bled in the Mahavana Wood to pay homage to the
Bhagava and the community of bhikkhus. It would be
well if we were to go there and if each of us were to
recite a verse before the Bhagava."
1. most of the devas and brahmas: The term devata in Pali text
includes both devas and brahmas.
With the exception of the brahmas of the realm of Non-conscious¬
ness, brahmas of the Non-material realms and those brahmas who
were abiding in thir attainments of concentration, all devas and
brahmas were present there. Thus it was a rare occasion, an all-out
assembly of celestial beings.
2. The Pure Braahma worlds: the five planes of the Pure Brahmas, so
called because they are the abode of the pure ones who are either
anagaml's or arahats.
DevatZ Samyutta • 7 1
Then, the four brahmas vanished from amongst the
Pure Brahmas and made their appearance before the
Bhagava in the instant it might take a strong man to
stretch out his flexed arm or bend his stretched arm.
Then having paid homage to the Bhagava they stood at
a suitable place from where one of them recited this
verse before the Bhagava.
"It is a great gathering in this large wood
at which the host of devas and brahmas
have come and assembled.
We too have come to join this dhamma assem-
bly y
pay homage to the Samgha, who are unconquerable
(by defilements)."
Then another brahma recited this verse before the
Bhagava:
"Here at this assembly, the bhikkhus have com¬
posed their mind and made it upright.
Like a charioteer holding the reins
do the wise (bhikkhus) keep their faculties under
control."
Then another brahma recited this verse before the
Bhagava:
"Having been well-instructed by the All- Seeing
Bhagava,
those youthful bhikkhus are devoid of Craving,
pure and taint-free. They go their way freely, hav¬
ing removed the piercing spikes and cross-bars (of
attachmant, hatred and bewilderment), and have
pulled out the gate-post (of attachment, hatred and
bewilderment)."
72 • Sagathavagga samyutta
Then another hrahma recited this verse before the
Bhagava:
"Those that take refuge in the Buddha will not fall
to the miserable states. (Rather,) on leaving behind
their mortal frames they're going to fill the deva
realms."
End of the Samaya Sutta,
the seventh in this vagga.
8. Sakalika Sutta
Splinter of Rock Discourse
38. Thus have I heard:
At one time the Bhagava was residing in
Maddakucchi1 Park, a deer sanctuary near Rajagaha. At
that time the Bhagava's foot was struck by a splinter of
rock.2 The Bhagava felt excessive physical pain which
was tormenting, acute, harsh, severe, nasty and unpleas¬
ant. Not complaining at, all the Bhagava endured the
pain with mindfulness and comprehension. He lay on his
right side on the great robe which was spread on the
ground folded fourfold, with one foot slightly further
than the other one on which it rested.
During that time, soon sfter the middle watch of
the night, seven hundred devas of exceeding beauty who
became devas by (practising and) imparting the doctrine
of the virtuous, approached the Bhagava, illuminating the
entire Maddakucchi Park. They made obeisance to the
Bhavava and stood at a suitable place. And standing
thus, one of them uttered this expression of joy in the
presence of the Bhagava:
Friends! How like the powerful elephant is
Samana Gotama! It is because he is like the poweful el-
• 73
ephant that he is not complaining at all, but is endur¬
ing with mindfulness and comprehension this physical
pain which is tormenting, acute, harsh, severe, nasty and
unpleasant!"
Then another deva uttered this expression of joy in
the presence of the Bhagava:
"Friends" How like the brave lion is Samana
Gotama! It is because he is like the brave lion that he
is not complaining at all, but is enduring with
mindfulness and comprehension this physical pain which
is tormenting, acute, harsh, severe, nasty and unpleas¬
ant!"
Then another deva uttered this expression of joy in
the presence of the Bhagava:
"Friends! How like a hero is Samana Gotama! It
is because he is like a hero that he is not complaining
at all, but is enduring with mindfulness and comprehen¬
sion the physical pain which is tormenting, acute, harsh,
severe, nasty and unpleasant!"
Then another deva uttered this expression of joy in
the presence of the Bhagava:
"Friends! How like the unrivalled bull is Samana
Gotama! It is because he is like the unrivalled bull that
he is not complainging at all, but is enduring with
mindfulness and comprehension the physical pain which
is tormenting, acute, harsh, severe, nasty and unpleas¬
ant."
Then another deva uttered this expression of joy in
the presence of the Bhagava:
"Friends! How like the draught ox is Samana
Gotama! It is because he is like the draught ox that he
is not complaining at all, but is enduring with
74 • Sagathavagya samyutta
mindfulnes and comprehension the physical pain which
is tormenting, acute, harsh, severe, nasty and unpleas¬
ant!”
Then anothe deva uttereed the expression of joy in
the presence of the Bhagava:
"Friends! How self-disciplined is Samana Gotama
It is because he is self-disciplined that he is not com¬
plaining at all, but is enduring with mindfulness and
comprehension the physical pain which is tormenting,
acute, harsh, severe, nasty, and unpleasant!"
Then another deva uttered this expression of joy in
the presence of the Bhagava:
"Look at the perfectly developed concentration (of
the Bhagava)! Look at the mind that is completely re¬
leased (from defilements), that is not swayed (by greed),
that is not turned away (by anger), and that does not
need any effort towards suppression (of passion). Who¬
ever would consider hurting such man who is like the
powerful elephant, the brave lion, who is a hero, who
is like the unrivalled bull, the draught ox, and who is
self-disciplined, must be nothing but a stupid person!"
(Then the Bhagava said:)
"The brahmins who are adept in the five Vedas and
follow the austere practice may strive for a hun¬
dred years, yet their mind cannot gain complete
release from defilements. Lowly as their mind is,
they can never cross over to the other shore
(Nibbana).
"Those who are overwhelmed by Craving and who
follow rites and rituals outside the Ariya Path may
engage themselves in mortifying practices for a
hundred years, yet their mind cannot gain complete
Devatd Saifiyutta. #75
release from defilements. Lowly as their mind is,
they can never cross over to the other shore
(Nibbana).
"In this world, he who is conceited3 lacks self-con¬
trol (i.e., tranquillity of mind).
For one who lacks tranquillity of mind,
there can be no Magga Insight.
A forest-dweller may lead a lonely life,
yet if he lacks mindfulness,
he cannot cross over the planes of existences where
death prevails, to the other shore(which is Nibba¬
na).
"He who abandons conceit, who has a tranquilled
mind,
and who has wisdom is free from (attachment to)
all existence.
A forest* dweller leading a lonely life,
if he practises mindfulness, can cross over the
planes of existence where death prevails to the
other shore (which is Nibbana)."
End of the Sakalika Sutta,
the eighth in this vagga.
Maddakucchi Park: So called because it was the place where
Queen Vedehi, mother of the patricide Prince Ajatasattu, on
learning the potential danger of her own child she was carrying in
her womb, tried unsuccessfully to abort the child foetus. (. Maddati ,
to press, to trample; kucchi, the belly, the womb).
2. The splinter of rock that struck the Buddha's foot was the result
of bhikkhu Devadatta's attempt against the Buddha’s life. While
the Buddha was at the foot of Mount Gijjakata, Devadatta rolled
a boulder down on him. But the boulder, struck another boulder
on the way down and only a splinter hit the Buddha's foot.
3. He who is conceited: mSnakamassa: lit., for him who desires
conceit.
76 • Sagathavagga saniyutta
9. Pathama Pajjunnadhitu Sutta
The First Discourse Containing the Utterance of the
Raingod's Daughter
39. Thus have I heard:
On one occasion the Bhagava was residing at the
pinnacled monastery in the Mahavana Wood near
Vesali. During that time, soon after the middle watch
of the night, Kokanada, the Raingod Pajjunna’s daugh¬
ter of extremely attractive appearance, approached the
Bhagava, illuminating the entire Mahavana Wood. Af¬
ter paying homage to the Bhagava, she stood at a suit¬
able place. Thus standing, that deva named Kokanada,
the daughter of Raingod Pajjunna, recited these verses
in the presence of the Bhagava:
"I am Kokanada. Raingod Pajjunna’s daughter
Kokanada pays homage to the noblest of beings, the
Self-Enlightened Buddha residing in the Mahavana
Wood near Vesafi.
"previously I had merely heard that the dhamma
(of the Four Ariya Truths) had been penetratively
known by the All-Seeing Buddha. Now, I person¬
ally know the dhamma of the Great Sage who is
this expounder of the Four Ariya Truthes and who
speaks only what is beneficial and true.
"Some foolish persons go about condemming the
Ariya Truth. They accordingly fall to Roruva
niraya, the miserable realm, and undergo suffering
for a long time.
"Those who accept the Four Ariya Truths and have
extinguished the defilements will fill the deva
realms on leaving behind their mortal frames."
End of the Pathama Pajjunnadhitu Sutta,
the ninth in this vagga.
DevatZ Sanlyutta • 77
10. Dutiya Pajjunnadhltu Sutta
The Second Discourse Containing the Utterance of
the Raingod' s Daughter
40. Thus have I heard:
I
1
i
]
t
i
<
On one occasion the Bhagava was residing at the
pinnacled monastery in the Mahavana Wood near Vasa¬
ri. During that time, soon after the middle watch of the
night, Culakokanada, the younger daughter of Raingod
Pajjunna, of extremely attractive appearance, approached
the Bhagava, illuminating the entire Mahavana Wood.
After paying homage to the Bhagava she stood at a suit¬
able place. Thus standing, that deva named Cu-
‘ lakokanada, the younger daughter of Raingod Pajjunna,
recited these verses in the presence of the Bhagava.
"Kokanada, daughter of Rainjod Pajjunna, with the
lustre of lightning, had come here to worship the
Buddha and the Dhamma. She had recited certain
verses1 rich in meaning.
"And I would like to analyse in many ways the
Dhamma contained in those verses, for the
Dhamma can be so analysed. But I shall present
the meaning only briefly to the extent of what I
have learnt.
"Throughout the world no evil whatsoever,
bodily, verbally or mentally, should be committed.
One should at all times be mindful;
with mindfulness and clear comprehension one
1 . certain verses: in-the text, 'these verses', gathacima (imagathaca).
They refer to the verses spoken by Kokanada in the previous sutta.
78 • SagSthavagga saniyutta
should avoid indulging in sense pleasures:
(and also) one should not resort to practices of
self- which are of no benefit.”
End of die Dutiy& Pajjunnadhltu Sutta,
the tenth in this vagga.
End of the Satullapak&yika Vagga,
the fourth in this Saniyutta.
DevatZ Saitiyutta
Namo tassa bhagavato arahato sammasambuddhassa
(v) ADITTA VAGGA
1 . Aditta Sutta
2. Kimdada Sutta
3. Anna Sutta
4. Ekamula Sutta
5. Anoma Sutta
6. Acchara Sutta
7. Vanaropa Sutta
8. Jetavana Sutta
9. Macchari Sutta
10. Ghatikara Sutta
Devate SanAyutt a • 81
(v)Aditta Vagga
1. Aditta Sutta
Discourse on Salvaging From the Fire
41. Thus have I heard:
On one occasion the Bhagava was residing at the
Jetavana monastery of Anathapindika in S&vatthi. Dur¬
ing that time, soon after the middle watch of the night,
a certain deva of extremely attractive appearance ap¬
proached the Bhagava, illuminating the entire Jetavana
monastery. After paying homage to the Bhagava he
stood at a suitable place. Standing thus, the deva recited
this verse in the presence of the Bhagava:
"When a house is on fire one takes out (from the
house) property (lit., utensils); the property which
is taken out is to his benefit. The things which get
burnt in that house are of no benefit to him.
"Likewise, the world is burning with the fires of
ageing and death, and one should salvage through
charity what one could. Whatever is given away in
charity amounts to possessions that are saved from
being consumed by those fires.
"Gifts carry the fruit of well-being; possessions
withheld do not carry such fruit What is held back
is subject to damage and loss such as being sto¬
len, being confiscated by the rulers or being
revaged by fire.
"Or, at death one must leave behind one’s posses¬
sions and one’s body. The wise man, knowing this
well, should enjoy his possession as well as give
in charity. Having thus put to use or given away
one's possessions due to the inherent power of the
82 • Sagathavagga samyutta
act of gift-making one does not incur blame and
goes to the deva realms."
End of the Aditta Sutta,
the first in this vagga.
DevatA Saniyutta • 83
2. KMdada Sutta
Discourse on What to Give
42. (The deva said:)
"By giving what, does one make a gift of strength?
By giving what, does one make a gift of attrac¬
tive appearance? By giving what, does one make
a gift of well-being? By giving what, does one
make a gift of sight? By giving what, does one
make a fift of everything? May you, who have
been asked thus, give me answers to these ques¬
tions."
(The Bhagava said:)
"By giving food one makes a gift of strenght. By
giving raiment one makes a gift of attractive ap¬
pearance. By providing means of travel or move¬
ment1 one makes a gift of well-being. By provid¬
ing a lamp one makes a gift of sight. By provid¬
ing a dwelling place one makes a gift of every¬
thing.2 By teaching the Dhamma one mades a gift
of the Deathless (Nibbana).3
End of the KMdada Sutta,
the second in this vagga.
1 . This expression includes anything that makes travel or movement
possible, convenient or comfortable, such as, a horse, an elephant,
a vehicle, a boat, footwear, an umbrella, etc.
2. 'Everything' here means all the aforesaid blessings such as strength.
3. Here the term 'teaches' is deemed to include all forms of imparting
knowledge, scriptural or practical, about the Buddha's Teaching.
"The gift of the Dhamma excels all gifts," the Buddha says. This
is because the knowledge that is imparted can lead to enlighten¬
ment, which amounts to cessation of rebirth or attainment of
Nibbana, the Deathless (amata). Even listening to the Dhamma,
actively participating in the exchange of knowledge, amounts to
'teaching'the Dhamma.
86 • Sagathavagga sairiyutta
6. Acchara Sutta
Discourse Concerning the Celestial Park
46. (The deva said:)
"That pleasure Garden called ' Delusion,' 'Mohana'
(due to its deluding attractions), resounding with
the music of a multitude of celestial maidens, the
resort of a multitude of demons, ^h! how could
one escape from it."
(The Bhagava said:)
"That Ariya Path is called the Straight Path. That
direction (Nibbana) is called ' Direction out- of-
harm's-reach'. That vehicle (of the Ariya Path of
Eight constituents) fitted with the wheels of men¬
tal and physical effort is called the Silent Vehicle.1 2
"Shame (and moral dread) are its protective rail¬
ing. Mindfulness is its panelling. The Ariya Path
of Eight Constituents headed by Right View, I de¬
clare, is the charioteer.
"That woman or that man who possesses such a
vehicle(the Ariya Path) can certainly get to Nibba¬
na by that vehicle."
End of the Acchara Sutta,
the sixth in this vagga.
1 . demons: pisaca: The deva who was making these remarks used
this word to refer to the celestial maidens. He had been a bhikkhu
in his previous existence. He died due to exhaustion while
meditating day and night. At first he did not realize that he had
become a deva. But on finding out that he was a deva, he felt
frustrated because his principal aim had been to attain arahatship
and not devahood. So the celestial maidens were to his mind
demons.
2. The Silent Vehicle: The Ariya Path of Eight Constituents is the
silent vehicle in the sense that it works smoothly towards Insight.
• 87
7. Vanaropa Sutta
Discourse on the Merit Gained in Planting Groves
47. (The deva said:)
In whom does merit grow by day and by night? Who
are the people that are well established in the Dhamma?
Who are the people that are endowed with morality?
Who are the people that are bound for the deva realms?
(The Bhagava said:)
"They who plant orchards and gardens, who plant
groves, who build bridges, who set up sheds by the
roadside with drinking water for the travellers, who
sink wells or build reservoirs, who put up various
forms of shelter for the public, are those in whom merit
grows by day and by night.1 They are the people that
are established in the Dhamma, that are endowed with
morality and that are bound for the deva realms."
End of the Vanaropa Sutta,
the seventh in this vagga.
1 . merit grows: The merit from all the deeds mentioned here is of a
lasting nature in the sense that whenever these deeds are recalled
in the minds of the donors merit is gained.
88 • Sagathavagga sairiyutta
8. Jetavana Sutta
Discourse Concerning the Jetavana Monastery
48. (The AnSthapindika deva1 said to the Bhagava:)
"This Jetavana monastery, which is constantly fre¬
quented by the community of bhikkhus, and which is
the residence of the Lord of the Dhamma. is a source
of joy to me.
"It is action,2 knowledge.3 concentration,4 5 morality,
and virtuous living, and not lineage or wealth that
make beings pure.
"Therefore the wise man, perceiving where his true
interest lies, should contemplate the true nature of the
five aggregates. By doing so he attains purity by
realizing the Four Ariya ' Truths.
"All bhikkhus who have reached Nibbana are equal in
that respect to Sariputta,but Sariputta excelled all of
them in knowledge, in morality and in tranquillity."
End of the Jetavana Sutta,
the eighth in this vagga.
1 . The Anathapindika deva: The donor of the Jetavana monastery in
his previous existence. See Anathapindikevada Sutta, Salayatana
Vagga, Uparipaimasa, Majjima Nikaya.
2. action: kamma: Here, volitional action due to volition (cetana)
associated with the Ariya Path of Eight Censtituents.
3. knowledge: vijja: Here, it stands for Right View and Right
Thinking.
4. concentration: In the Pali text 'dhammo'. Here standing for Right
effort, Right Mindfulness and Right concentration.
5 . morality: Sila:Here, standing for Right Speech, Right Action and
Right Livelihood.
DevatZ Saniyutta • 89
9. Macchari Sutta
Discourse on Stinginess
49. (The deva said:)
"There are stingy persons in this world who are mi¬
serly, who upbraid others1, and who thwart other peo¬
ple's acts of charity.2 What will be their lot as a
consequence (of their stinginess)? What kind of future
existence will they have? We have come to ask the
Bhagava this question. How shall we know the answer
to it?”
(The Bhagava said:)
"There are stingy persons in this world who are mi¬
serly, who upbraid others, and who thwart other peo¬
ple's acts of charity. They go to realms of suffering, or
are reborn as animals, or become hungry spirits where
King Yama rules. If perchance they are reborn as
human beings, they will be reborn in poor families.
"Such people will get only with difficulty clothing,
food, sensual enjoyment or pleasure. These foolish
ones covet other people's possessions but do not get
them. This will be their lot in human life as a conse¬
quence (of their stinginess). In future existences they
will be reborn in the realms of misery."
(The deva said:)
"We (now) understand this matter (as explained by the
Bhagava). May we ask Gotama another question? In
this world certain persons, having been bom as human
beings, understand the (unspoken) words.3 They are
free from stinginess.
"They have confidence in the Buddha, the Dhamma
and the Samgha, and they greatly venerate these. What
90 • Sagathavagga samyutta
will be their lot as a consequence (of their reverence)?
What kind of future existence will they have? We have
come to ask the Bhagava this question. How shall we
know the answer to it?"
(The Bhagava said:)
"In this world certain persons, having been bom as
human beings, understand the (unspoken) words. They
are free form stinginess.
"They have confidence in the Buddha, the Dhamma
and the Samgha, and they greatly venerate these.
When they are reborn in the celestial worlds they shine
brightly. If they are reborn as human beings they will
be reborn in well-to-do families.
Such people will get without difficulty clothing, food
sensual enjoyment or pleasure.
"Like devas of the Vasavatti realm they enjoy pleasure
created by others. This will be their lot in human life.
In future existences they will be reborn in the happy
deva realms."
End of the Macchari Sutta,
the ninth in this vagga.
1 . upbraiding others: Such stingy people would upbraid a bhikkhu
in quest of alms-food with such rude words as, "What have you
ploughed or sown or reaped? We don't get enough, so how
should we give to you? Be off!"
2. who thwart other people's acts of charity: Such stingy persons
prevent the person seeking alms from getting the alms and the
would-be giver from earning merit. They also prevent them¬
selves from advancing to the fortunate existences.
3. the (unspoken) words: vadannQ: Such people when they see a
bhikkhu come and stand at their door know that the bhikkhu is
seeking alms although the bhikkhu may not say anything.
Devatt SarAyutta • 91
10. Ghatik&ra Sutta
Discourse to GhatikSra
50. (The brahma Ghatikara said:)
"Seven bhikkhus have been reborn in the Aviha Brahma
realm, and have been released from all defilements
(through attainment of arahatship). Extinct in them are
attachment and hatred. They have transcended Crav¬
ing in the world of sentient beings.
"Who are the bhikkhus that have crossed over the mire
(of defilements), death's domain, very difficult of
transversing? Who are the ones that have left behind
the human frame1 and (also) have destroyed bonds that
cause rebirth in the deva realms2?
"Upaka, Palagandha, Pukkusati, the trio, and then
Bhaddiya, Khancihadeva, Bhahuraggi and Sirigiya —
these seven have left behind their human frame and
(also) have destroyed the bonds that cause rebirth in
the deva realms."
(The Bhagava said:)
"You speak of the faultlessness of these bhikkhus who
have have been able to do away with Mara’s snare.
Knowing whose teaching have they been able to break
up the bonds of existence?"
(The brahma said:)
"Without the Bhagava they would not have been able
to break up the bonds of existence. Without the
Bhagava's teaching they would not have been able to
break up the bonds of existence. It was only after
knowing the Bhagava's teaching that they have been
able to break up the bonds of existence.
"In Nibbana mind and matter cease utterly. In this
92 • Sagathavagga samyutta
Teaching these bhikkhus comprehend that Nibbana
and have (accordingly) been able to break up the bonds
of existence."
(The Bhagava said:)
"You say what is profound, what is difficult to know,
what is particularly subtle to be perceived. Knowing
whose teaching do you speak in such terms?"
(The brahma said:)
"In the past I had been a potter by the name of Ghatika-
-ra in the village of Vekaliiiga. I looked after my
parents. And I was a lay disciple of Kassapa Buddha.
"I abstained from sex and led a pure life being devoid
of sensual desire.3 1 was of the same village as yourself
and was an old friend of yours.
"I know of these seven bhikkhus who have been
released form defilements (through attainment of
arahatship). in whom attachment and hatred are ex¬
tinct, and who have transcended Craving in the world
of sentient beings."
(The Bhagava said:)
"Bhaggava,4 what you said is just as what had taken
place in the past. You had been a potter in the village
of Vekaliiiga. Y ou looked after your parents. And you
were then a lay disciple of Kassapa Buddha.
"We belonged to the same village and were old friends.
You abstained form sex and led a pure life being free
from sensual desire."
(Addendum by the Theras of the First Synod.)
Thus took place the reunion of two persons who were
friends in a former existence and who both had culti¬
vated their minds and who were bearers of their last
mortal frames.
Devata Saniyutta • 93
End of the Ghatikara Sutta,
the tenth in this vagga.
End of the Aditta Vagga,
the fifth in this saniyutta.
1 . the human frame: manusani deham: Here, this term includes the
devas of the sensuous realms. Five lower fetters cause rebirth in
the sensuous realms.
2. (a) destroyed: In the Pali text-upaccaguni, lit., went over; fig.,
passed beyond, overcome, transcended.
(b) the deva realms: Here this term means the brahma realms.
3. Ghatikara was then an anagami.
4. Bhaggava: The personal name of the potter in the previous
existence of Brahma Ghatikara. Ghatikara means 'jar-maker',
potter.
DevatZ Sanhyutta
Namo tassa bhagavato arahato sammasambuddhassa
(vi) JAR A VAGGA
1. Jara Sutta
2. Ajarasa Sutta
3. Mitta Sutta
4. Vatthu Sutta
5. Padiama jana Sutta
6. Dutiya jana Sutta
7. Tatiya jana Sutta
8. Uppatha Sutta
9. Dutiya Sutta
10. Kavi Sutta
Devatt SarAyutta • 97
(vi) Jara Vagga
l.Jara Sutta
Discourse on Old Age
51. (A deva said:)
"What serves one well till old age?
What, if well-established, serves one well?
What is a precious treasure for man?
What is it that is difficult to be taken away by thieves?"
(The Bhagava said:)
"Moral conduct serves one well till old age.
Religious conviction,1 If well-established, serves one
well.
Knowledge is a precious treasure for man.
The merit of good actions is difficult
to be taken away by thieves."
End of the Jara Sutta,
the first in this vagga.
Is Ajarasa Sutta
Discourse on Non-deterioration
52. (The deva said:)
"What, by not deteriorating, serves one well?
What, if firmly established, serves one well?
What is a precious treasure for man?
What is it that cannot be taken away by thieves?"
1. Religious conviction:, saddha: confidence in the Buddha, the
Dhamma and the Saihgha. Saddha is not blind faith. It is confi¬
dence based on knowledge. It is well established when held by an
ariya, such as a sotapanna.
98 • .Sagathavagga samyutta
(The Bhagava said:)
Moral conduct, by not deteriorating, serves one well.
Religious conviction, if firmly established, serves one
well.
Knowledge is a precious treasure for man.
The merit of good actions cannot be taken away by
thieves."
End of the AjarasA Sutta,
the second in this vagga.
3. Mitta Sutta
Discourse on Friends
53. (The deva saidr)
"Who is a friend to one who is travelling?
Who is a friend in one's own home?
Who is a friend when some business is at hand?
What is a friend in one's future existence?"
(The Bhagava said:)
"A travelling companion is a friend to one who is
travelling.
The mother is one's friend at home.
A close associate is one's friend,
time and again, when some business is at hand.
The merit of one's own good actions is one's friend in
one's future existene."
End of the Mitta Sutta,
the third in this vagga.
Devatik S&Myutta • 99
4. Vatthu Sutta
Discourse on the Mainstay
54. (The deva said:)
"What is the mainstay of people?
Who is one’s best friend in the world?
On what do the beings that live on land depend for their
livelihood?"
(The Bhagava said:)
"Children ar the mainstay1 of people.
The wife is one’s best friend.
The beings that live on land depend on the rain for their
livelihood."
End of the Vatthu Sutta,
the fourth in this vagga.
5. Pathama Jana Sutta
First Discourse on Cause of Rebirth
55. (The deva said:)
"What causes a being to come into existence?
What in him constantly runs hither and thither?
What undergoes the cycle of rebirths?
What is the great danger to a being?"
(The Bhagava said:)
"Craving causes a being to come into existence.
His mind constantly runs hither and thither.
Beings undergo the cycle of rebirths.
1 . Children are the mainstay:
This is particularly true when a parent gets old and infirm.
100 • Sagathavagga samyutta
Dukkha is a being's greatest danger."
End of the Pathama Jana Sutta,
the fifth in this vagga.
6. Dutiya Jana Sutta
Second Discourse on Cause of Rebirth
56. (The deva said:)
"What causes a being to come into existence?
What in him constantly runs hither and thither?
What undergoes the cycle of rebirths?
From what can a being not escape?"
(The Bhagava said:)
" Craving causes a being to come into existence.
His mind constantly runs hither and thither.
Beings undergo the cycle of rebirths.
A being cannot escape from dukkha."
End of the Dutiya Jana Sutta,
the sixth in this vagga.
7. Tatiya Jana Sutta
Third Discourse on Cause of Rebirth
57. (The deva said:)
"What causes a being to come into existence?
What in him constantly runs hither and thither.
What undergoes the cycle of rebirths?
What can he ultimately rely on?"
(The Bhagava said:)
"Craving causes a being to come into existence.
His mind constantly runs hither and thither.
Beings undergo the cycle of rebirths.
DevatA Sairiyutta • 101
He can ultimately rely on his actions (past and present). "
End of the Tatiya Jana Sutta,
the seventh in this vagga
8. Uppatha Sutta
Discourse Concerning that which is Not the Way
58. (The deva said:)
"What is called the wrong way?
What is being used up day and night?
What pollutes the celibate life?
What, without being water, has cleansing properties?"
(The Bhagava said:)
"Attachment is called the wrong way ( for those aspir¬
ing to Nibbana and to good destinations).
Life is being used up day and night.
Woman pollutes the celibate life;
living beings are attached to that pollutant.
Practice of austerity and practice of celibacy,
though not water,
have cleansing properties."
End of the Uppatha Sutta,
the eighth in this vagga.
9. Dutiya Sutta
Discourse on the Companion
59. (The deva said:)
"What is the companion of a being?
What admonishes him?
Delighting in what, is a being free from all forms of
dukkha?"
102 • Sagathavagga samyutta
(The Bhagava said:)
"Religious conviction is the companion of a being.
Wisdom admonishes him.
Delighting in Nibbana,a being is free from all forms of
dukkha."
End of the Dutiya Sutta,
the ninth in this vagga.
10. Kavi Sutta
Discourse on the Poet
60. (The deva said:)
"What is the basis of verse?
What gives expression to verse?
On what does verse depend?
What is the source of verse?"
(The Bhagava said:)
"Prosody is the basis of verse.
Verse is expressed in syllables.
Verse depends on terms.
The poet is the source of verse."
End of the Kavi Sutta.
the tenth in this vagga.
End of the Jara Vagga,
the sixth in this samyutta.
Devatii SanAyutta
Namo tassa bhagavato arahato sammasambuddhassa
(vii) ADDHA VAGGA
1. Nama Sutta
2. Citta Sutta
3. Tanha Sutta
4. Saniyojana Sutta
5. Bandhana Sutta
6. Abbhahata Sutta
7. Uddita Sutta
8. Pihita Sutta
9. Iccha Sutta
10. Loka Sutta
DevatZ Sartiyutta • 105
(vii) Addha Vagga
1. Nama Sutta
Discourse on Nomenclature
61. (The deva said:)
"What covers everthing?
What is the thing that cannot be exceeded in number?
What single factor dominates all things?"
(The Bhagava said:)
Nomenclature covers everything.1
Names cnnot be exceeded in number.
Nomenclature is the single factor that dominates eve¬
rything."
End of the Nama Sutta,
the first in this vagga.
2. Citta Sutta
Discourse on Mind
62. (The deva said:)
"By what is the world led?
By what is the world carried along?
What single factor dominates all things?"
(The Bhagava said:)
"The world is led by Mind.
The world is carried along by Mind.
Mind dominates all things."
End of the Citta Sutta,
the second in this vagga.
1 . Nomenclature covers everything: There is nothing in the world
that goes without a name. This applies to all animate and *
inanimate things.
106 • Sagathavagga saniyutta
3. Tanhft Sutta
Discourse on Craving
63. (The deva said:)
"By what is the world led?
By what is the world carried along?
What single factor dominates all things?
(The Bhagava said:)
"The world is led by Craving.
The world is carried along by Craving.
Craving dominates all things."
End of the Tanha Sutta,
the third in this vagga.
4. Santyojana Sutta
Discourse on Fetters
64. (The deva said:)
"What keeps the world in fetters?
What are the legs of the world?
Eradication of what, can be called Nibbana?"
(The Bhagava said:)
"Pleasure keeps the world in fetters.
Thoughts are the legs of the world.
Eradication of Craving can be called Nibbana."
End of the Saniyojana Sutta,
the fourth in this vagga.
Dev ati Saniyutta • 107
5. Bandhana Sutta
Discourse on Bonds
65. (The deva said:)
"What keeps the world in bonds?
What are the legs of the world?
Through abandoning what, are all the bonds cut?"
(The Bhagava said:)
"Pleasure keeps the world in bonds.
Thoughts are the legs of the world.
Through abandoning Craving,
all the bonds are cut."
End of the Bandhana Sutta,
the fifth in this vagga.
6. Abbhahata Sutta
Discourse on what Afflicts the World
66. (The deva said:)
"By what is the world afflicted?
What besets the world?
WOiat is the arrow that pierces the world?
(The Bhagava said:)
"The world is afflicted by Death.
Ageing besets the world.
Craving is the arrow that pierces the world.
Desire is constantly burning the world."
End of the Abbhahata Sutta,
the sixth in this vagga.
108 • Sagathavagga saniyutta
7. Udciita Sutta
Discourse on Being Ensnared
67. (The deva said:)
"By what is the world1 ensnared?2
What besets the world?
What shuts off the world?
On what does the world stand?"
(The Bhagava said:)
"The world is ensnared by Craving
Ageing besets the world.
Death shuts off the world.3
The world stands on dukkha."
End of the Uddita Sutta,
the seventh in this vagga.
8, Pihita Sutta
Discourse on Being Shut Off
68. (The deva said:)
"What shuts off the world? .
On what does the world stand"
By what is the world ensnared?
What besets the world?"
1 . the world: loka: By this is meant both the six internal sense bases,
such as the eye-base, and the external sense-bases such as visible
objects.
2. ensnared: uddita: another interpretation of this term is 'hooked up'
or 'bed up’.
3. Deatn shuts off the world: Although just a fleething thought-
moment of death-consciousness (cuti citta) stands between one
existence and another, a being is unable to remember his acts of
the previous life because of the throes of death.
DevatZ Sanhyntta • 109
(The Bhagava said:)
" Death shuts off the world.
The world stands on dukkha.
The world is ensnared by Craving.
Ageing besets the world.”
End of the Pihita Sutta,
the eighth in this vagga.
9. Iccha Sutta
Discourse on Desire
69. (The deva said:)
"By what is the world tied up?
By putting away what, does one attain liberation?
Through abandoning what, are all the bonds cut?"
(The Bhagava said:)
"The world is tied up by desire.
By putting away desire, one attains liberation.
Through abandoning desire,, all the bonds are cut."
End of the Iccha Sutta,
the ninth in this vagga.
110 • SagSthavagga samyutta
10. Loka Sutta
Discourse on the World
70. (The deva said:)
"When what arises, does the world arise?
With what is the world deeply associated?
On account of what does the world come into being?
By what is the world afflicted?"
(The Bhagava said:)
"When the six (internal sense-bases)1 arise,
the world arises. The world is deeply associated with
the six (internal sense- bases).
On account of those very six (internal sense-bases)
does the world come into being.
And by the six (internal sense-bases)
is the world afflicted."
End of the Loka Sutta,
the tenth in this vagga.
End of the Addha Vagga,
the seventh in this samyutta
1 . The six (internal sense-bases): The six internal sense -bases are:-
(i) cakkhayatana, the sense-base of the eye
(ii) sotayatana, the sense-base of the ear
(iii) ghanayatana, the sense -base of the nose
(iv) jivhayatana, the sense-base of the tongue
(v) kayayatana, the sene-base of the body
(vi) manayatana, the sense-base of the mind
DevatZ Saniyutta
Namo tassa bhagavato arahato sammasambuddhassa
(viii) CHETVA VAGGA
1 . Chetva Sutta
2. Ratha Sutta
3. Vitta Sutta
4. Vutthi Sutta
5. Bhita Sutta
6. Najiratl Sutta
7. Issariya Sutta
8. Kama Sutta
9. Patheyya Sutta
10. Pajjota Sutta
1 1 . Arana Sutta
DevatZ Saitiyutta • 113
(viii) Chetva Vagga
1* Chetva Sutta
Discourse on What to Cut Off
7 1 . The Bhagava was staying at Savatthi . . . Standing at
a suitable place, the deva addresed the Bhagava in verse;
"0 Gotama, cutting off what, does one live in peace?
Cutting off what, does one grieve not?
Killing what single factor do you approve of?"
(The Bhagava said:)
"Deva. cutting off anger, one lives in peace.
Cutting off anger, one grieves not.
The killing of anger which is the root-cause of
poisonous dukkha and at the end of which peace
arises,1
is praised by the ariyas.
Indeed, cutting off anger, one does not grieve."
End of the Chetva Sutta,
the first in this vagga.
2. Ratha Sutta
Chariot Discourse
72. (The deva said:)
"What is the distinguishing mark of a chariot?
What is the distinguishing mark of fire?
What is the distinguishing mark of a country?
What is the distinguishing mark of a woman?"
1. The satisfaction of having given vent to wrath, in response to
another's anger, is spoken of as the sweet peace which arises at the
end of anger.
1 14 • Sagathavagga samyutta
(The Bhagava said:)
"The pennant is the distinguishing mark of a chariot.
Smoke is the distinguishing mark of fire.
The king is the distinguishing mark of a country.
The husband in the distinguishing mark of a woman."
End of the Ratha Sutta,
the second in this vagga.
3. Vitta Sutta
Discourse on Precious Possession
73. (The deva said:)
"What in the world is a person's most precious posses¬
sion?
What, if performed well, brings happiness?
What, indeed, is the most delicious of all tastes?
Who is said to have the noblest way of living?"
(The Bhagava said:)
"Religious conviction is a person's most precious
possession in the world.
The ten courses of meritorious conduct,
performed well, bring happiness.
Truthfulness, indeed, is the most delicious of all tastes.
One who lives in accordance with knowledge1 is said
to have the noblest way of living."
End of the Vitta Sutta,
the secaond in this vagga.
1 . living in accordance with knowledge: For lay persons this means
living by honest means, keeping the five moral precepts, and
offering daily alms-food to bhikkhus. For bhikkhus. it means
using the four requisites with proper contemplation and cultivat¬
ing insight-knowledge.
DevatZ SanAyutta • 115
4. Vutthi Sutta
* *
Rain Discourse
74. (The deva said:)
"Of those things that rise up, what is the best?
Of those things that fall down, what is topmost?
Among those that walk about, what is most excellent?
Among those that speak, who is foremost?
(Another deva said:)
"Among the things that rise up seed-germ is the best.1
Among the things that fall down rain is topmost.2
Among those that walk about the cow is most excel¬
lent.3
Among those that speak the son is foremost.4"
(The Bhagava said:)
"Among the things that rise up knowledge (of the Path)
is the best.5
Among the things that fall down Ignorance (avijja)is
topmost.6
Among those that walk about (the members of) the
Samgha are the most excellent.7
Among those who speak the Buddha is the foremost.8"
End of the Vutthi Sutta,
the fourth in this vagga.
1 16 • Sagathavagga sarriyutta
Footnotes on Vutthi Sutta
1 . seed-germ is the best:
seed-germ produce grains, the staple food of people.
2. rain is topmost:
If seed-germ is the most valuable among all things that grow on
earth, its thriving depends on rain. Hence rain is topmost among
things that fall to the ground.
3. the cow is most excellent:
This is because the cow gi ves milk from which five kinds of milk-
food are prepared.
4. the son is foremost:
This is because when an offspring speaks in public it would be to
the credit of the parents.
5. Knowledge (of the Path) is the best:
Knowledge means the ariya knowledge pertaining to Magga In¬
sight at the four levels. Magga Insight at each level eradicates
certain defilements. At the fourth level all defilements are eradi¬
cated.
6. Ignorance (avijja) is topmost:
Ignorance of the Four Ariya Truths is a tenacious mental habit in
worldlings comparable to the tap roots of a giant tree. It is the
factor that sends the worldling down and down in the ocean of
Samsara. It is the very anti-thesis of knowledge.
7. (The members of) the Sairtgha are the most excellent:
This is because the sight of the members of the Sairigha going
about has a benign effect on those who have confidence in the
Three Gems.
8. The Buddha is the foremost:
Coutntless numbers of beings obtain release from the ceaseless
round of rebirths from listening to the Buddha's teaching.
DevatZ Saniyutta • 117
5. Bhita Sutta
Discourse Concerning Fear
75. (The deva said:)
"The Ariya Path has been expounded in a number of
ways.
Yet what are many people in this would afraid of
(and cling to false views)?1
O Gotama, endowed with great wisdom,
may I ask you this:
established in what, would one
fear not the hereafter?"
(The Bhagava said:)
"He who keeps his verbal actions
and mental actions well-controlled
and abstains from physical misdeeds,2
who lives in a house with much food and drink,
if he is well established in the four factors of religious
conviction, gentleness,
habit of sharing with others,
and instinctive knowledge of the needs of alms-seek¬
ers, being so established,
does not fear the hereafter."3
End of the Bhita Sutta,
the fifth in this vagga.
1 . As explained by the Commentary.
2. He who keeps . misdeeds:
This refers to the ten meritorious actions comprising the four
vebal ones such as refraining from falsehood, the three mental
ones such as non-covetousness, and the three bodily ones such as
refraining from killing.
3. does not fear the hereafter:
Because he is convinced that his meitorious actions will send him
to fortunate existences only.
118# Sayathavagga samyutia
6. Najlrati Sutta
Discourse on What Does Not Decay
76. (The deva said:)
"What decays and what does not decay?
What is called the wrong way?
What is the danger to meritorious acts?
What is being used up day and night?
What pollutes the celibate life?
What, without being water, has cleansing propertices?
"In the world how many holes are there
through which wealth leaks out?
We have come to ask the Bhagava this question.
How shall w'e know the answers to it."
(The Bhagava said:)
"The corporeality of beings is subject to decay.
Lineage is not subject to decay.
Attachment is called the wrong way
(for those aspiring to Nibbana and to good destinations),
Greed is the danger or obstacle to meritorious acts.
Life is being used up day and night.
Woman pollutes the celibate life:
living beings are attached to that pollutant.
Practice of austerity and practice of celibacy,
though not water, have cleansing properties."
"In the world, there are six holes through
which wealth leaks out.
They are: idleness, lack of mindfulness,
lack of exertion,
lack of self- control, over-indulgence in sleep
and torpor.
Those six holes should be kept closed at all times."
End of the Najlrati Sutta,
the sixth in this vagga.
Devata Saniyutta #119
7. Issariya Sutta
Discourse on Governance
77. (The deva said:)
"In the world, what constitutes governance?
What is the highest of assets?
What in the world corrupts the weapon of knowledge?
What in the world causes disorder?
"Who is to be prevented from taking (things) away?
Who, however, is to be held dear for
taking (things) away?
Who, coming again and again,
is gladly received by the wise?"
(The Bhagava said:)
"In the world, (the exercise of)
autho iity constitutes governance.
A woman is the highest of assets.1
Anger corrpts the weapon of knowledge.2
Robbers cause disorder in the world.
"A thief is to be prevented from taking (things) away.
A samana is to be held dear for taking (alms) away.
A samana who comes again and again is gladly
received by the wise."
End of the Issariya Sutta,
the seventh in this vagga.
1 . A woman is the highest of assets :
This is so in sense that a virtuous woman is indispensable
whereas the most precious of physical assets may be dispensable.
2. Anger corrupts the weapon of knowledge:
An angry mind is blind to reason and thus impairs knowledge.
120 • Sagathavagga saniyutta
8. Kama Sutta
Discourse on What Should be Done
78. (The deva said:)
"What should one who seeks his own good not give?
What should a being not give up?
What good thing should be uttered?
And what evil thing should not be uttered?"
(The Bhagava said:)
"A person should not give himself (to be a slave).
A person should not give himself up (to carnivores).
Good words should be uttered.
Evil words should not be uttered."
End of the Kama Sutta,
the eighth in this vagga.
9. Patheyya Sutta
Discourse Concerning Provisions
79. (The deva said:)
"In what are the provisions for the journey wrapped
p?
What is the mainstay of wealth?
By what is mankind dragged along?
What in the world is difficult to give up?
What binds the multitude like ensnaring a bird?"
(The Bhagava said:)
"The provisions for the journey
1 . When one goes on a journey, one takes along provisions which
are put in a packet. Here, the journey is the journey from one
existence to another in Sairisara (the round of existences). For
this, meitorious deeds form the provisions. These meritorious
deeds, such as giving alms or observing morality, are made
possible and secure by religious conviction (saddha)which can
be said to be the wrapping for the provisions. Religious convic¬
tion is firm belief in teh consequences of actions, and in the
Buddha, Dhamma and Samgha.
DevatA Saniyutta #121
are wrapped up in religious conviction.1
Prestigious dignity is the mainstay of wealth.
Mankind is dragged along by desire.
In the world, mundane desire is difficult to give up.
Mundane desire binds the multitude like ensnaring a
bird."
End of the Patheyya Sutta,
the ninth in this vagga.
10. Pajjota Sutta
Discourse on Light
80. (The deva said:)
"What in the world is light?
What in the world is wakefulness?
For those who live by working (the field).
What is their mate? 1
And what is their means of livelihood?
"What nutures both the slothful
and the energetic just as the mother
nourishes her child?
For those who live on the land
on what do they depend for thiir livelihood?"
(The Bhagava said:)
"In the world, knowledge is light.
In the world, mindfulness is wakefulness.
For those who live by working (the field),
oxen are their mates.
Their means of livelihood is ploughing.
"Rain nurtures both the slothful and the energetic
just as the mother nourishes her child.
1. mate: sahaya: this word is not in the verse itself.
Sagathavagga samyutta
Those who live on the land
depend on rain for their livelihood."
End of the Pajjota Sutta,
the tenth in this vagga.
11. Arana Sutta
Discourse Concerning the Undefiled
81. (The deva said:)
"Who in this world are free from defilements?
Whose practice that has been fulfilled does not perish?
In his world, who are those who thoroughly
understand mundane desire?
Who are those who have for ever freed themselves
from the slavery of Craving?
"Who, being established in morality,
is paid respect to even by father,
mother and elder brother?
Who in this world, though bom into a low caste,
is paid respect to even by the members of
the ruling class?"
(The Bhagava said:)
"In this world, the samanas1 are free from defilements,
The practice of the arahats (samanas),
having been fulfilled, does not perish.
The samanas thoroughly understand mundane desire.
The samanas are those who have for ever freed
themselves from the sal very of Craving.
"A samana who is established in morality
is paid respect to even by father,
In this sutta by the term samana is meant arahat.
Devata Saniyutta • 1 23
mother and elder brother.
Jn this world, a samana, though bom into a low caste,
is paid respect to even by the members of the ruling
class.
End of the Arana Sutta,
the eleventh in this vagga.
End of the Chetva Vagga,
the eighth in this saniyutta.
End of the Devata Samyutta.
Devaputta SanAyutta
Namo tassa bhagavato arahato sammasambuddhassa
(i) PATHAMA VAGGA
1. Pathama Kassapa Sutta
2. Dutiya Kassapa Sutta
3. Magha Sutta
4. Magadha Sutta
5. Damali Sutta
6. Kamada Sutta
7. Pancalacanda Sutta
8. Tayana Sutta
9. Candima Sutta
10. Suriya Sutta
Devaputta Saniyutta
II. Devaputta Saniyutta
Group of Related Discourses to Various Named I
(i) Pathama Vagga
1. Pathama Kassapa Sutta
First Kassapa Discourse
82. Thus have I heard:
On one occasion the Bhagava was residing
Jetavana monastery of Anathapindika in Savatthi.
that time, soon after the middle watch of the night , t
Kassapa1, of extremely attractive appearance , appi
the Bhagava, illuminating the entire jetavana moi
After paying homage to the Bhagava he stood at a :
place. Thus standing , the dva kassapa addressed the E
as follows:
"The Bhagava has spoken of the classes of bh
but has not set out instructions for a bhikkhu."2
"In that case, Kassapa, spell out the admonit:
occurs to you."3
"A bhikkhu should adopt a mode of speech tha
spoken.4 He should train himself in insight-me
as becomes a bhikkhu.5 He should train hii
solitary seclusion. And he should practise stil
mind.6
Thus said the deva Kassapa. The Teacher ap
Having noted the approval of the Teacher, the deva ]
paid homage to the Bhagava, respectfully withdi
vanished from there.
End of the Pathama Kassapa SuttJ
the first in this vagga.
128# Sagathavagga samyutta
1 . the deva Kassapa: In the Pah text the term Kassapa devaputta is
used. The term devata (frequently coupled with annatara, mean¬
ing a certain deva) is used when the name of the deva is not
specified. The term devaputta is used when the name of the deva
is specified as in the present sutta.
Hence the present Sairiyutta has the title of Devaputta Sanlyutta.
2. The deva Kassapa had heard of the Buddha’s description of the
classes of bhikkhus, but he had not heard of the Buddha's
instructions for the bhikkhus.
3. The Bhagava asks the deva to tell him what he understands about
bhikkhu conduct because the Bhagava knows that the deva is
ready to answer, if asked to do so, and that he is also competent.
4. 'Adopt a mode of speech that is well-spoken': This refers to the
bhikkhu training for perfect morality, adhi-sdla.
5. "He should train himself in insight-medita on as becomes a
bhikkhu.": This refers to the bhikkhu training for perfect knowl¬
edge, adhi-panna.
6. And he should practise stilling his mind: through attaining the
eight jhanas or absorptions. This refers to bhikkhu training for
perfect concentration, adhi-citta, The whole stanza thus em¬
braces the entire Teaching of the Buddha.
Devaputta SarAyutta • 129
2. Dutiya Kassapa Sutta
Second Kassapa Discourse
83. The Bhagava was at Savatthi... Standing at a
suitable place, the deva Kassapa spoke this verse before the
Bhagava:
"If a bhikkhu is intent on Arahatta Fruition,
he should meditate through jhana1
to possess a mind released from defilements.
When the rising and falling of conditioned phenom¬
ena,
i.e., the world, becomes vividly known by him and
clings to them, the desired result (of arahatship)
is surely at hand."
End of the Dutiya Kassapa Sutta,
the second in this vagga.
1 . jhana: This consists of concetration-meditation leading to tempo¬
rary release from defilements, and insight-meditation leading to
complete eradication of defilements.
130# Sagathavagga samyutta
3. Magha Sutta
Discourse to Magha
84. The Bhagava was at Savatthl... During that time,
soon after the middle watch of the nitht, the deva Magha, of
extremely attractive appearance approached the Bhagava,
illuminating the entire Jetavana monastery. After paying
homage to the Bhagava, he stood at a suitable place. Thus
standing, the deva Magha addressed the Bhagava in verse:
"O Gotama, cutting off what,
does one live in peace?
Cutting off what, does one grieve not?
Killing what single factor
do you approve of?"
(the Bhagava said:)
"King of devas, cutting off anger,
one lives in peace.
Cutting off anger, one grieves not.
The killing of anger which is the root-cause of
poisonous dukkha and at the end of which peace arises1
is praised by the ariyas.
Indeed, cutting off anger, one does not grieve."
End of the Magha Sutta,
the third in this vagga.
1. The satisfaction of having given vent to wrath, in response to
another's anger, is spokent of as the sweet peace which arises at
the end of anger.
Devaputta Saniyutta • 131
4. Mftgadha Sutta
Discourse to M&gadha
85. The Bhagava was at Savatthi. . . Standing at a suit¬
able place, the deva Magadha addressed the Bhagava in
verse:
"How many kinds of radiance are there in the world,
by which the world is illuminated?
We have come to ask the Bhagava this question.
How shall we understand this matter?"
(The Bhagava said:)
"In the world there are four kinds of radiance;
there is no fifth kind in this world.
By day shines the sun, by night shines the moon,
and by day or by night fire gives light in this or that
place.
But, of all things that shine,
the radiance of the Self-Enlightened One stands su¬
preme; this radiance is unsurpassed."
End of the Magadha Sutta,
the fourth in this vagga.
S.Damali Sutta
Discourese to Damali
86. The Bhagava was at Savatthi... During that time,
soon after the middle watch of the night, the deva Damali,
of extremely attractive appearance, approached the Bhagava
illuminating the entire Jetavana monastery. After paying
homage to the Bhagava, he stood at a suitable place. Thus
standing, the deva Damali uttered this verse before the
Bhagava:
"The arahat who has purged himself of sense-desires
132 • Sagathavagga samyutta
should continue to practise meditation without stint.
But in doing so he should not wish for any kind of
existence."
(The Bhagava said:)
"Damali, for an arahat no task remains to be accom¬
plished.
Indeed, an arahat has accomplished what needs to be
accomplished. So long as a person does not get a
foothold in the river he needs to swim with all his
bodily strength. Once he gains a foothold and is on
firm ground, having passed over to the other bank, he
no longer needs to struggle.
" On the same analogy, Damali, the arahat who has
burnt up all defilements, and in whom asavas are
extinct and who has the highest wisdom, has reached
the end of the birth-death cycle. He has reached the
safety of the yonder bank of samsara (that is Nibbana).
Hence he does not need to struggle."
End of the Damali Sutta,
the fifth in this vagga.
6. Kamada Sutta
Discourse to Kamada
87. TheBhavava was staying atSavatthl. . . Standing at
a suitable place, the deva Kamada addressed the Bhagava
thus: "Venerable Sir, it is difficult, 1 Venerable Sir, it is very
1 . it is difficult: What the deva meant here is that it is difficult to
become an ariya, that is, to attain even a single magga and phala.
Kamada was a bhikkhu who followed the teaching of Kassapa
Buddha. He had striven for enlightenment for many many years
but as he lacked the necessary store of merit accruing over
previous existences, he died without winning the Path and was
reborn as a deva. Hence his remarks here.
Devaputta Sarhyutta • 133
difficult."
(The Bhagava said:)
"The seven classes of ariyas in training, being en¬
dowed fully with morality and being firmly established (in
their spiritual progress), have been able to attain ariyahood,
in spite of the difficulty of attaining it.
"The contentment of a bhikkhu (lit., one leading a
homeless life) brings about happiness."
(The deva said:)
"Venerable Sir! Difficult it is to be contented."
(The Bhagava said:)
"Those who delight in practising meditation day and
night, and who thus enjoy tranquillity of mind, do get
contentment also, in spite of the difficulty of getting it."
(The deva said:)
"Venerable Sir) Difficult it is to keep the mind stead¬
fastly on object of meditation."
(The Bhagava said:)
"Difficult though it is, Kamada, those ariyas who
delight in calming the sense-faculties (by meditation) do
keep the mind on its object. Having broken up Death's net,
they go (their way)."
(The deva said:)
"Venerable Sir! Difficult is the going. Uneven is the
way."2
(The Bhagava said:)
"Kamada! Difficult though the going is, and uneven is
2. Difficult is the going: For a worlding who has not gained any
magga, the Ariya Path of Eight Constituents is a difficult and
rough way, though it is not so for an ariya.
134 • Sagathavagga saniyutta
the way, the ariyas can go that way. Non-ariyas tumble head
over heels3 on that uneven way. For the ariyas that very way
is quite even.
’’Indeed, in a disharmonious world the ariyas are
harmonious."
End of the K&mada Sutta,
the sixth in this vagga.
3. tumble head over heels: Here the exprt ssion ' tumble head heels'
is a metaphor signifying the failure to ; '.tain any magga owing to
lack of Right View.
Devaputta SaiAyutU* 135
7. Panc&lacanda Sutta
Discourse to Pancalacanda
88. The Bhagava was staying at Savatthi. . .Standing at
a suitable place, the deva Pancalacanda uttered this verse in
the presence of the Bhagava:
"A Buddha, Possessor of Immense Wisdom, the Great
Sage, the noblest of those who have destroyed conceit,
Penetratingly understands jhanas and thereby gains a
foothold1 in a constricted place.”2
(The Bhagava said:)
"Those wlio have gained Right Mindfulness and Right
Concentration3 which lead to realization of Nibbana
find a (permanent) foothold4 in a constricted place.”
End of the Pancalacanda Sutta,
the seventh in this vagga.
1. a foothold: okasa: lit., space, room, place.
The foothold is gained by Jhanic attainment.
2. constricted place: sambadhe: constricted by defiling hindrances
(nivaranas).
The deva Pancalacanda, inhis previous human existence, achieved
the First jhana and was reborn in the Brahma realm of the First Jha
na. Having passed away from the brahma existence, he became
a deva by the name of Pancalacanda. Since he personally knew
the bliss of the First Jhana he extolled the virtue of attaining jha
- na. The Buddha in his reply pointed out that the achievement
of mindfulness and concentration far excels the virtues of jhana.
3. Right mindfulnes and Right Concentration: Mindfulness here is
both mindfulness in vipassana practice and supramundane
mindfulness in magga attainment. Concentration, susamahita,
too is both concentration in vipassana practice and supramundane
concetration in magga attainment.
4. foothold: In the Pali text, dhamma, which is taken as equivalent
to okasa: lit., space, room, place. Here the foothold is gained by
magga attainment through vipassana pracUce. This foothold is a
permanent one whereas the foothold attained by jhanic attain¬
ment is not lasting.
136 • Sagathavagga samyutta
8. Tayana Sutta
Discourse Concerning Tayana
89. The Bhagava was staying at Savatthi . . . During that
time, soon after the middle watch of the night, the deva Ta*
*yana, who had been a founder of a creed1 in his previous
existence, of extremely attractive appearance, approached
the Bhagava illuminating the entire Jetavana monastery.
After paying homage to the Bhagava, he stood at a suitable
place. Thus standing, the deva Tayana uttered these veres in
the presence of the Bhagava:
"O Brahmana! With diligence cut off the stream of
Craving, uproot sense- desire. If a bhikkhu does not
abandon sense-desire, he cannot attain jhana.
"If that effort is made, make it firmly and energetically.
Indeed, the slack life of a bhikkhu will make more of
the dust (of defilements) fall on him.
"It is better not to do evil; evil-doing torments one
later. It is better to do a good deed as one will not be
tomented by remorse for having done it.
"Bhikkhuhood, if abused or misused,
drags one to the torturous realms of niraya,
just as the coarse grass, if grasped wrongly
cuts the hand itself.
1 . a founder of a creed: Tayana was a proponent of wrong views in
his former existence in the human world. But he believed that
good actions bring good results and bad actions bring bad results.
He gave alms- food to those who kept the fast on fasting-days. He
made it a point to see to the needs of the destitute. He built mnas-
teries and public resthouses, dug reservoirs, sank wells, and did
many deeds of merit. On account of those good deeds he was
reborn in the deva world. There he discerned the liberating effects
of the Buddha's Teaching, hence these verses.
Devaputta Saniyuttd* 137
"Any act perfunctorily performed, or any practice of
austerity that is tarnished (by expectation of worldly
gain), or the Life of Purity that is practised with doubts
and misgiving, will not bring about much benefit."
Thus said the deva Tayana. Having spoken thus and
having paid homage to the Bhagava, he respectfully with¬
drew and vanished from there.
Then, when the night was past, the Bhagava said to the
bhikkhus: " Bhikkhus, last night, soon after the middle
watch of the night, a deva by the name of Tayana, a founder
of a creed in his previous existence, of extreemly attractive
appearance, approached me, illuminating the entire Jetavana
monastery, and addressed me as follows:
"O Brahmana! With diligence cut off the stream of
Craving, uproot sense-desires. If a bhikkhu does not
abandon sense-desire, he cannot attain jhana.
If that effort is made, make it firmly and energetically.
Indeed, the slack life of a bhikkhu will make more of
the dust (of defilements)
fall on him.
"It is better not to do evil. Evil-doing torments
one later. It is better to do a good deed, as one
will not be tormented by remose for having done it.
Bhikkhuhood, if abused or misused,
drags one to the torturous realms or niraya,
just as the coarse grass, if grasped wrongly,
cuts the hand itself.
Any act perfunctorily performed, or any
practice of austerity that is tarnished (by expectation of
worldly gain), or the Life of Purity that is practised
with doubts and misgiving will not bring about much
benefit.
138 • Sagathavagga samyutta
Thus said the deva Tayana. Having spoken and having
paid homage to me, he respectfully withdrew and vanished
from there. Bhikkhus, learn the verses of Tayana; bhikkhus,
study the verses of Tayana: bhikkhus, bear in mind the
verses of Tayana: bhikkhus, bear in mind the verses of Ta¬
yana; bhikkhus, they are conducive to one's welfare; they
are the beginning of the Ariya Path which is the Life of
Purity."
End of the Tayana Sutta,
the eighth in this magga.
9. Candima Sutta
Discourse Concerning Candima
90. The Bhagava was staying at Savatthi. . .During that
time, the moon-deva Candima was seized by Rahu, a chief
of the Asuras. Then, while in captivity the moon-deva
Candima, remembering the Bhagava, uttered this verse:
"O Buddha the Mighty, I pay homage to you!
You are free from all bonds (such as the five aggre¬
gates, the six sense-bases).
As for me I am in a state of confinement.
May you be my refuge!"
Thereupon the Bhagava said to Rahu, a chief of the
Asuras, concerning the moon-deva Candima:
"The moon-deva Candima has taken refuge in the
Homage- Worthy Tathagata;
O Rahu, release the moon-deva.
The Buddhas always have compassion on all beings."
Then Rahu, chief of the Asuras, released the moon-
deva Candima and made haste to Vepacitti, Lord of Asuras.
Having got there, he stood at a suitable place, shaking with
fear and with body hairs standing . As he stood thus, Vepacitti,
Devaputta Sartiyutt#* 139
Lord of Asuras, said to him in verse:
"Rahu, why have you released the moon-deva in such
haste?
Why have you come here visibly shaken and stand in
great fear?"
(Rahu said:)
If I had not let the moon-deva go when I heard
the voice of the Buddha telling me (to do so)
in verse, my head would have been split into
seven pieces.
If I survived at all I would have no peace!"
End of the Candima Sutta
the ninth in this vagga.
10. Sflriya Sutta
Discourse Concerning SOriya
91. The Bhagava was staying at Savatthi... During
that time, the sun-deva Suriya was seized by Rahu, a chief
of the Asuras. Then while in captivity the sun-deva, remem¬
bering the Bhagava, uttered this verse:
"O Buddha the Mighty, I pay homage to you!
You are free form all bonds (such as the five
aggreagates, the six sense- bases).
As for me I am in a state of confinement.
May you be my refuge!"
Thereupon the Bhagava said to Rahu, a chief of the
Asuras concerning the sun-deva Suriya;
"The sun-deva Suriya has taken refuge in the Homage-
Worthy Tathagata;
O Rahu, release the sun-deva.
The Buddhas always have compassion on all beings.
"0 Rahu, don’t swallow the sun-deva Suriya.
140# Sagathavagga samyutta
the giver of light in pitch darkness,
the superbly fiery, disc-shaped mighty one,
the mighty deity who roams the skies.
O Rahu, let my son1 Suriya go.”
Then Rahu, a chief of the Asuras, released the sun-
deva Suriya and made haste to Vepacitti, Lord of Asuras.
Having got there, he stood at a suitable place, shaking with
fear and with body hairs standing . As he stood thus, Vepacitti,
Lord of Asuras, said to him in verse:
"Rahu , why have you released the sun-deva in such
haste?
Why have you come here visibly shaken and stand in
great fear?"
(Rahu said:)
" If I had not let the sun-deva go when I heard the voice
of the Buddha telling me (to do so) in verse, my head
would have been split into seven piecees.
If I survived at all, I would have no peace!"
End of the Suriya Sutta,
the tenth in this vagga.
End of the Pathama Vagga,
the first vagga in this samyutta.
1 . my son: The Buddha calls SQriya his son because Sdriya is an
ariya. being a sotapanna
Devaputta Santyutta
Namo tassa bhagavateo arahato sammasambuddhassa
(ii) ANATHAPINDIKA VAGGA
1. Candimasa Sutta
2. Vendu Sutta
3. Dlgalatthi Sutta
4. Nandana Sutta
5. Candana Sutta
6. Vasudatta Sutta
7. Subrahma Sutta
8. Kakudha Sutta
9. Uttara Sutta
10. Anathapindika Sutta
Devaputta Sartiyutta • 143
(ii) Anathapindika Vagga
1. Candimasa Sutta
Discourse Concerning Candimasa
92. The Bhagava was staying at Savatthi. During that
time, soon after the middle watch of the night, the deva
Candimasa, of extremely attractive appearance, approached
the Bhagava, illuminating the entire Jetavana monastery.
After paying homage to the Bhagava, he stood at a suitable
place. Thus standing, the deva Candimasa uttered this verse
in the presence of the Bhagava:
"Those who, having attained jhanas
have concentration,
sagacity and mindfulness,
indeed enjoy happiness
like the deer that find a well-watered valley
which is free form gnats and mosquitoes."
(The Bhagava said:)
"Those who, having attained jhanas,
cast off defilements by being mindul will
indeed go the yonder shore of Nibbana
like the fish
That have been able to cut loose the net."
End of the Candimasa Sutta,
the first in the vagga.
2. Vendu Sutta
Discourse to Vendu
93. Standing at a suitable place, the deva Vendu
uttered this verse in the presence of the Bhagava:
"Those people who are devoted to the Sugata, and
who strenuously and mindfully
engage themselves in the practice of Gotama's *
144 • Sagathavagga sarriyutta
Teaching enjoy happiness."
(The Bhagava said:)
"Those who cultivate tranquillity and insight-
meditation engage themselves in the practice of
the doctrines expounded by me; those persons,
being constantly mindful, will at the proper time
no* longer have to proceed to Death's domain
(through final realization of Nibbana)."
End of the Vendu Sutta,
the second in this vagga.
3. Dighalatthi Sutta
Dighalatthi Discourse
94. Thus have I heard:
On one occasion the Bhagava was residing in Ra-
jagaha at Veluvana Grove, where black squirrel were fed.
During that time, soon after the middle watch of the night,
the deva Dighalatthi, of extremely attractive appearance,
Approached the Bhagava, illuminating the entire Veluvana
Grove. After paying homage to the Bhagava, he stood at a
suitable place. Thus standing, the deva Dighalatthi uttered
this verse in the presence of the Bhagava:
"If a bhikkhu is intent on Arahatta Fruition,
he should meditate through jhana
to possess a mind released from defilements.
When the rising and falling of conditioned phenom¬
ena,
i.e., the world, becomes vividly known by him and
when, with a mind properly directed,
he no longer clings to them,
the desired result (of arahatship) is surely at hand."
End of the Dighalatthi Sutta,
the third in this magga.
Devaputta Saniyutti 0 145
4 . Nandana Sutta
Discourse to Nandana
95. Standing at a suitable place, the deva Nandana
addressed the Bhagava in verse:
"O Gotama, possessor of Inmense Wisdom.
May I ask you?
The Wisdom of the Bhagava is unlimited.
What kind of person is called a man of , morality?
What kind of person is called a man of wisdom?
What kind of perrson is beyond dukkha?
What kind of person do the devas honour?”
(The Bhagava said:)
"A person has (mundane as well as supramundane)
morality,
has (mundane as well as supramundane) knowledge,
has a mind developed through meditation,
has concentration, delights in jhana, is mindful,
is free from all sorrows..having discarded them,
has brought about the extinction of asavas,
and is the bearer of the final body-frame.
"A person of such attributes1
is called a man of , morality;
”a person of such attributes is called a man of wisdom;
a person of such attributes is beyond dukkha;
a person of such attributes is honoured by the devas.”
End of the Nandana Sutta,
the fourth in this vagga.
1 . A person of such attributes: That is an arahat.
146 • Sagathavagga samyutta
5. Candana Sutta
Discourse Concerning Candana
96. Standing at a suitable place, the deva Candana
addressed the Bhagava in verse:
"Who may traverse by day or by night
the ocean of repeated rebirth, without being slothful?
Who does not sink in the depths of the samsaraic
ocean where there is no footing underneath and noth¬
ing above to hang on to?"
(The Bhagava said:)
"He who possesses morality at all times,
who is endowed with knowledge,
who has steadfast concentration,
who is intensely energetic,
and whose mind is directed to Nibbana,
is able to traverse the ocean of repeated rebirth that is
difficult to traverse.
"He who is free from the fetters leading to rebirth in the
sensual realms,
who has transcended the fetters leading to the
(Brahma) realms of fine-materiality, and
in whom delighted attachment has become extinct,
does not sink in the depths of the samsaric ocean."
End of the Candana Sutta,
the fifth in this vagga.
Devaputta Saniyutt& 147
6. Vasudatta Sutta*
Discourse to Vasudatta
97. Standing at a suitable place, the deva Vasudatta
uttered this verse in the presence of the Bhagava:
"As one pierced by a spear,
or as one whose head is on fire,
So should a bhikkhu lead a mindful life
to forsake sensual attachment."
(The Bhagava said:)
"As one pierced by a spear,
or as one whose head is on fire,
So should a bhikkhu lead a mindful life
to abandon the illusion of Self.
End of the Vasudatta Sutta,
The sixth in this vagga.
*
Please see footnotes to Para 21, Satti Sutta, Satti Vagga.
148 • Sagathavagga samyutta
7. Subrahma Sutta
Discourse to Subrahma
98. Standing at a suitable place, the deva Subrahma
addressed the Bhagava in verse:
"My mind is always in a frightened state
and my mind is always in an alarmed state
at (the thought of) the sufferings that are
to come as well as the sufferings which have occurred. 1
If there is any way to prevent such fear
may the Bhagava let me know it.
(The Bhagava Said:)
"Without the cultivation of the (seven) factors of
enlightenment,2
I see no well-being for all beings.
Without austere practice,3
I see no wellbeing for all beings.
Without proper restraint of the sense-faculties4
I see no well-Nung for all beings.
Without forsaking all attachment, that is,
attaining Nibbana,
I see no well-being for all beings".
So said the Bhagava. . .p . . . the deva vanished there and
then.
End of the Subrahma Sutta,
the seventh in this vagga.
Devaputta Saniyutti* 149
Footnotes on Subrahma Sutta
1 . The de va Subrahma was enjoying himself in the company of his
one thousand wives in Nandavana Park. Five hundred of those
celestial beauties were up in the branches of the coral (pa-
ricchattaka) tree singing in chorus while plucking and throwing
down the deep red fowers of the tree for the five hundred
remaining beauties at the foot of the tree, where Subrabma was
seated, to gather them for making garlands with which to adorn
their beloved husband. Suddenly there was a break in the flow of
the falling flowers and the singing above. Subrahma noticed this.
He exercised his divine eye to see what had happend to his five
hundred beloved maidens up in the tree nd saw to his consterna¬
tion that all of them had passed away and were now suffering in
the lowest tortuous realm of niraya. He understood that the force
of the merit which had caused them to beome devas had come to
an end. Being deeply concerned about his own life expectancy,
he applied his mind to his own fate and saw that in only seven days
he and the remaining five hundred wives were going to share the
same fate as the first five hundred. He was greatly alarmed at the
prospect. And he knew that no one but the Buddha could allay his
fears. So he went straight to the Buddha and uttered these verses.
On hearing this discourse the deva Subrahma (and his five
hundred wives who accompanied him, vide Sub-Commentary)
attained Sotapatti Magga and escaped falling to the four miser¬
able realms such as niraya.
2. factors of enlightenment:
bojjhangga (bodhi, knowledge; ariga, element, factor).
The seven factors: (i) sati, mindfulness, (ii) dhammavicaya,
investigative knowledge, (iii) viriya, effort, (iv)plti, delightful
satisfaction, (v) passaddhi, tranquillity, serentity, (vi) samadhi,
concentration, (vii) upekkha, equanimity or balanced outlook on
things.
3. austere practice: tapa: Acconding to the Commentary the term
tapa here refers to dutaiiga, those austere practices which are
permitted by the Buddha.
4. the sense-faculties: indriya:
The six indriyas are;
(i) Cakkhundriya, the faculty of sitht;
(ii) Sotindriya, the faculty of hearing;
(iii) Ghanindriya, the faculty of smell:
(iv) fivhindriya, the faculty of taste:
(v) Kayindriya, the faculty of touch;
(vi) frlanindriya, the faculty of thought.
150# Sagathavagga samyutta
8. Kakudha Sutta
Discourse to Kakudha
99. Thus have I heard:
On one occasion the Bhagava was residing in the An-
jana sanctuary near Saketa. During that time, soon after the
middle watch of the night, the deva Kakudha,1 of extremely
atractive appearance, approached the Bhagava, illuminat¬
ing the entire Anjana Wood. After paying homage to the
Bhagava, he stood at a suitable place. Thus standing, the
deva kakudha said to the Bhagava:
"Samana, are you delighted?"
"On getting what, friend?"
"In that case, samana, are you sad?"
"At the decay of what, friend?"
"In that case, samana.
are you niether delighted nor sad?"
"That indeed is so, friend"
"How now, bhikkhiu, have you no sorrow,
have you no delight?
Does not boredom oppress you
who lead a solitary life?"
"Yakkha (i.e. deva). I am indeed free from sorrow.
Besides, I have no delight.
Further, though I lead a solitary life,
no boredom ever oppresses me.
"How is it, bhikkhu, that you know no sorrow?
How is it that you have no delight?"
How is it that boredom does not oppress you
1. Kakudha: The deva referred to here, Kakudha, was actually a
brahma.
Devaputta SarAyutta • 1 5 1
who leads a solitary life?”
"For one who has sorrow there indeed
is (Craving for) delight.1 2
For one who has delight,
there indeed is sorrow.3
For a bhikkhu there is no delight no sorrow.
Friend, you should know thus."
"Only after a long time do I see in the world
One in whom asavas are extinct,
and in whom defilements have been extinguished,
and who, being without delight and without sorrow,
has crossed the ocean of Craving."
End of the kakudha Sutta,
the eighth in this vagga.
9, Uttara Sutta
Discourse to Uttara
100. The Bhagava was staying at Rajagaha. Standing
at a suitable place, the deva Uttara uttered this verse in the
presence of the Bhagava:
"Life inevitably moves towards death.
Short indeed is life. There is no
protection from the approach of ageing.
"He who sees these (three) dangers of death
should perform meritorious deeds that
bring happiness."
1 . Someone in trouble naturally longs for a life that is easy and
pleasatnt. Such longing is Craving for pleasure, and delight is
that Craving.
2. Someone who is enjoying a good life gets upset when the good
life leaves him. His sorrow arises from the change in his
situation.
152 • Sagathavagga samyutta
(The Bhagava said:)
"Life inevitably moves towards death.
Short indeed is life.
Tere is no protection from the approach of ageing.
"He who sees these (three) dangers of death,
and who aspires to realise Nibbana,
should forsake the worldly objects of Craving
(i.e., the three states of existence).
End of the Uttara Sutta,
the ninth in this vagga.
10. Anathapindika Sutta
Discourse Concerning Anathapindika
101. Standing at a suitable place, the deva Ana¬
thapindika uttered these verses1 in the presence of the
Bhagava:
"This Jetavana monastery, which is constantly
frequented by the community of bhikkhus, and
which is the residence of the Lord of the Dhamma,
is a source of joy to me.
"It is action, knowledge, concentration, morality
and virtuous living, and not lineage or
wealth that make beings pure.
"Therefore the wise man, perceiving
where his true interest lies,
should comtemplate the true nature
of the five khandha aggregates.
By doing so he attains purity realising
the Four Ariya Truths.
1 . These verses: see para 48 Jetavana Sutta.
Devaputta Sarriyutta • 153
"All bhikkhus who have reached Nibbana
are equal in that respect to Sariputta,
but Sariputta excels all of them in
knowledge, in morality and in tranquillity."
Thus said the deva Anathapindika. Having spoken
thus and having paid homage to the Bhagava and showing
great respect, he vanished from there.
Then when the night was past the Bhagava said to the
bhikkhus: "Bhikkhus, last night, soon after the middle watch
of the night, a certain deva of extremely attractive appear¬
ance approached me, illuminating the entire Jetavana mon¬
astery. After paying homage to me, he stood at a sui-table
place. Thus standing, he uttered these verses in my presence:
"This Jetavana monastery, which in constantly
frequented by the community of bhikkhus, and
which is the residence of the Lord of the Dhamma,
is a source of joy to me.
"It is action, knowledge, concentration,
morality and virtuous living, and not lineage
or wealth that makes beings pure.
"Therefore the wise man, perceiving
where his true interest lies, should
contemplate the true nature of the five
khandha aggregates. By doing so he attains
purity by realising the Four Ariya Truths.
"All bhikkhus who have reached Nibbana
are equal in that respect to Sariputta, but
Sariputta excels all of them in knowledge,
in morality and in tranquillity."
"Bhikkhus, that deva, having spoken those verses,
having paid homage and showing great respect to me,
154# Sagathavagga samyutta
vanished form there."
When this was said, the Venerable Ananda said thus
to the Bhagava: "Venerable Sir, that must have been the
deva Anathapindika, for Anathapindika the householder
had great devotion for the Venerable Sariputta."
"Good, good, Ananda. Ananda, you have arrived at
what should be arrived at by reasoning. Ananda, that was
indeed the deva Anathapindika."
End of the Anathapindaka Sutta,
the tenth in this vagga.
End of the Anathapindika Vagga,
the second in the samyutta.
Devaputta Saniyutta
Namo tassa bhagavato arahato sammasambuddhassa
(iii) NANATITTHIYA VAGGA
1
2.
3.
4.
5.
6.
7.
8.
9.
10.
Siva Sutta
Khema Sutta
Seri Sutta
Ghatikara Sutta
Jantu Sutta
Rohitassa Sutta
Nanda Sutta
Nandivisala Sutta
Susima Sutta
Nanatitthiyasavaka Sutta
Devaputta Samyutt* 157
iii. Nanatitthiya Vagga
1. Siva Sutta
Discourse to Siva
102. Thus have I heard:
Once the Bhagava was residing at the Jetavana mon¬
astery of Anathapindika in Savatthl. During that time, soon
after the middle watch of the night, the deva Siva, of
extremely attractive appreance, approached the Bhagava,
illuminating the entire Jetavana monastery. After paying
homage to the Bhagava, he stood at a suitable place. Thus
standing, he uttered these verses in the presence of the
Bhagava:
"One should associate only with the virtuous;
one should make friends with the virtuous.
Knowing the moral principles of the virtuous,
one becomes nobler, and is not base.
"One should associate only with the virtuous;
one should make friends with the virtuous.
Knowing the moral principles of the virtuous,
one gains knowledge from them and not from
others (i.e., fools).
"One should associate only with the virtuous;
one should make friends with the virtuous.
Knowing the moral principles of the virtuous,
one does not grieve amidst the grief-striken people.
"One should associate only with the virtuous;
one should make friends with the virtuous.
Knowing the moral principles of the virtuous,
one shines forth among kinsmen.
158 • Sagathavagga samyutta
"One should associate only with the virtuous;
one should make friends with the virtuous.
Knowing the moral principles of the virtuous,
beings get reborn in the fortunate planes of exist¬
ence.
"One should associate only with the virtuous;
one should make friends with the virtuous.
Knowing the moral principles of the virtuous,
beings remain in a happy state for long."
Then the Bhagava responded to the deva Siva by
means of verse:
"One should associate only with the virtuous;
one should make friends with the virtuous.
Knowing the moral principles of the virtuous,
one gets free from all dukkha."
End of the Siva Sutta,
the first in this vagga.
2. Khema Sutta
The Khema Discourse
103. Standing at suitable place, the deva Khema
uttered these verses in the presence of the Bhagava:
"Foolish and ignorant persons who do wicked deeds
productive of bitter fruit conduct themselves as their
own foe.
"That deed is not good which brings remorse and
which results in weeping and wailing.
Devaputta SaiAyutt* 159
"That deed is good which does not bring remorse, and
which results in the doer being pleased and glad.
"If one knows what is beneficial to oneself, one
should act early to gain that (benefit).
A wise and discerning person should not (belatedly)
exert himself with the mentality of a cartman (who
got the axle of his cart broken).
"Just as a cartman who, departing from the smooth
and level highway, goes up the rugged road broods
over the broken axle of his cart, so the stupid person
who, departing from the right way, follows the wrong
way broods over his lot when he approaches Death's
mouth, like a cartman with a broken axle."
End of the Khema Sutta,
the second in this vagga.
3. Sell Sutta
Discourse Concerning Sell
104. Standing at a suitable place, the deva Seri spoke
in verse to the Bhagava:
"Food1 is highly desired both by man and deva alike.
That being so, how can there be any living being2 that
would not hanker after food?"
(The Bhagava said:)
1. food: anna in the text. See footnote 1 to Anna Sutta of
Aditta vagga
2. living being: yakkha in the text. See footnote 2 to Anna
Sutta of Aditta vagga
160 • Sagathavagga samyutta
"For those who make offerings of food with a clear
mind and with full faith in the merit therein (the merit
of ) the food offering follows them both in this life
and in the hereafter.
"Therefore, removing stinginess and overcoming its
uncleanness, one should give in charity.
Good deeds stand one in good stead in the future
worlds.
(The deva said:)
"Marvellous indeed. Venerable Sir!
Extraordinary indeed, Venerable Sir!
Venerable Sir, the following has been well said by
the Bhagava:
"For those who make offerings of food with a clear
mind and with full faith in the merit therein (the merit
of) the food offering follows them both in this life and
in the hereafter.
Therefore, removing stinginess and overcoming its
uncleanness, one should give in charity.
Good deeds stand one in good stead in the future
worlds.'
"Venerable Sit, it happened in the past that I was a
king by the name of Seri. I was in the habit of giving alms
and was a generous donor. I always extolled the virtues of
charity. Venerable Sir, I gave alms at the four city-gates to
samanas and brahamanas, destitutes, wayfarers, inspirers
of charity and beggars.
Then, Venerable Sir, my womanfolk came and said
to me thus: 'Alms have been offered by Majesty whereas
Devaputta Samyutt* 161
alms have not been offered by us. It would be good if Y our
Majesty were to make it possible (by providing funds) for
alms to be offered by us also and for deeds of merit to be
performed by us.' Venerable Sir, on this request I thought
to myself, 'Now I have been giving alms and have been a
generous donor; I have always extolled the virtues of alms¬
giving, what should I say to those people who say they will
offer alms?’ Venerable Sir, I then assigned the first city-
gate to my womenfolk who offered alms there. My own
offering of alms was withdrawn from there.
"Then, Venerable Sir, the vassal rulers came and said
to me thus: 'Alms have been offered by Y our Majesty, and
alms have been offered by your womenfolk whereas alms
have not been offered by us. It would be good if Your
Majesty were to make it possible (by providing funds) for
alms to be offered by us also and for deeds of merit to be
performed by us.' Venerable Sir, on this request I thought
to myself ' Now I have been giving alms and have been a
generous donor; I have always extolled the virtues of alms¬
giving, what should I say to those people who say they will
offer alms?' Venerable Sir, I then assigned the second city-
gate to the vassal rulers who offered alms there. My own
offering of alms was withdrawn from there.
Then, Venerable Sir, the men of my armed forces
came and said to me thus: 'Alms have been offered by Y our
Majesty, alms have been offered by your womenfolk and
alms have been offered by your vassal rulers whereas alms
have not been offered by us. It would be good if Your
Majesty were to make it possible (by providing funds) for
alms to be offered by us also and for deeds of merit to be
performed by us. 'Venerable Sir, on this request I thought
to myself, ' Now I have been giving alms and have been a
generous donor; I have always extolled the virtues of alms-
162 • Sagathavagga samyutta
giving; what should I say to those people who say they will
offer alms?' Venerable Sir, I then assigned the third city-
gate to the men of my armed forces who offered alms there.
My own offering was withdrawn from there.
"Then, Venerable Sir, the brahmins and the house¬
holders came and said to me thus: 'Alms have been offered
by Y our Majesty, alms have been offered by your women¬
folk, alms have been offered by the vassal rulers alms have
been offered by the men of your armed forces whereas
alms have not been offered by us. It would be good if Y our
Majesty were to make it possible (by providing funds) for
aims to be offered by us also and for deeds of merit to be
performed by us.' Venerable Sir, on this request I thought
to myself, 'Now I have been giving alms and have been a
generous donor; I have always extolled the virtues of alms¬
giving; what should I say to those people who say they will
offer alms?' Venerable Sir, I then assigned the fourth city-
gate to the brahmins and the house-holders who offered
alms there. My own offering of alms was withdrawn from
there.
"Then, Venerable Sir, my servicemen came and said
to me thus: 'Your Majesty, now alms are not given any¬
where by your Majesty.' When this was said, Venerable
Sir, I said thus to those servicemen : In that case, men, of the
revenues produced in the outlying districts, send in half to
the Palace; give away the other half to samanas and bra-
hmanas, destitutes, wayfarers, inspirers of charity and
beggars in those very districts. ' Venerable Sir, I do not
know the extent of my good works, my meritorious actions
that I performed for a long long time, either in terms of
merit gained or of the results of good deeds or of the
duration to be spent in the deva realm.
Marvellous 'indeed. Venerable Sir! Marvellous in-
Devaputta Saniyutt0 163
deed, Venerable Sir! Extraordinary indeed, Venerable Sir!
Venerable Sir, the following has been well said by the
Bhagava:
"For those who make offerings of food with a clear
mind and with full faith in the merit therein,
(the merit of) the food offering follows them both in
this life and in the hereafter.
Therefore, removing stinginess and overcoming its
uncleanness,
one should give in charity.
Good deeds stand one in good stead in the future
worlds."
End of the Seri Sutta,
the third in this vagga
4. Ghatikara Sutta
Discourse to Ghafikara
105. Standing at a suitable place, the brahma1 Ghatika
-ra, uttered these verses in the presence of the Bhagava:
"Seven bhikkhus have been reborn in the Aviha
Brahma realm, and have been realeased from all
defilements (through attainment of arahatship). Ex¬
tinct in them are attachment and hatred. They have
transcended Craving in the world of sentient beings.
"Who are the bhikkhus that have crossed over the
mire (of defilements), death's domain, diffiult of
traversing?
1. In the text, devaputta.
164 • Sayathavagga sarriyutta
Who are the ones that have left behind the human
frame1 and have destroyed bonds that cause rebirth in
the deva realms?2
"Upaka, Palagandha, Pukkusati, the trio, and then
Bhaddiya, Khandhadeva, Bhahuraggi and Sirigiya -
these seven have left behind their human frame and
(also ) have destroyed bonds that cause rebirth in the
deva realms."
(The Bhagava said:)
"You speak of the faultlessness of these bhikkhus
who have been able to do away with Mara’s snare.
Knowing whose teaching have they been able to
break up the bonds of existence?"
(The brahma said:)
"It was only after knowing the Bhagava s teaching
that they have been able to break up the bonds of
existence.
Without the Bhagava they would not have been able
to break up the bonds of existence.
Without the Bhagava’s teaching they would not have
been able to do so.
"In Nibbana mind and matter cease utterly.
In this Teaching those bhikkhus comprehended that
Nibbana and have (accordingly) been able to break
up the bonds of existence."
Footnotes 1,2: Please see footnotes under Ghatikara Sutta No. 50
above.
Devaputta Samyutt* 165
(The Bhagava said:)
"You say what is profound,
what is difficult to know,
what is particularly subtle to be perceived.
Knowing whose teaching do you speak in such
terms?"
(The brahma said:)
"In the past I had been a potter by the name of
Ghatikara- in the village of Vekaliriga.
I looked after my parents. And I was a lay disciple of
Kassapa Buddha.
I abstainded from sex and led a pure life being devoid
of sensual desire.1
And I was of the same village as yourself and was an
old friend of yours.
"I know of the seven bhikkhus who have been re¬
leased from defilements (through attainment of
arahatship) in whom attachment and hatred are ex¬
tinct, and who have transcended Craving in the world
of sentient beings."
(The Bhagava said:)
"Bhaggava2, what you said is just as what had taken
place in the past.
You had been a potter in the village of Vekaliriga.
You looked after your parents. And you were then a
lay disciple of Kassapa Buddha.
Footnotes 1, 2:
Please see footnotes under Ghatikara Sutta No. 50
above.
166 • Sagathavagga samyutta
"We belonged to the same village and were friends.
You abstained from sex and led a pure life being free
from sensual desire."
(Addendum by the Theras of the First Synod.)
Thus took place the reunion of two persons who were
friends in a former existence and who both had
cultivated their minds and who were bearers of their
last mortal frames.
End of the Ghatikara Sutta,
the fourth in this vagga.
5. Jantu Sutta
The Jantu Discourse
106. Thus have I heard:
At one time many bhikkhus were residing in a forest
monastery on the slopes of the Himalayas in the Country
of Kosala. There they were living in a perplexed state of
mind1, arrogant, vainglorious (about their fine robes and
alms-bowl), rough-tongued, loose-tongued, lacking in
mindfulness, lacking in clear comprehension, unsettled in
mind, distracted continuously and without any control of
their sense-faculties.
Then, on a certain uposatha (sabbath) day, the fif¬
teenth day of the month, the deva Jantu approached those
bhikkhus and spoke to them in verse:
"In the past, the bhikkhus who were disciples of
Gotama sought for food without being attached to it
and sought for shelter without being attached to it,
thus leading a peaceful life.
1. In a perplexed state of mind: the inability of the group of
bhikkhus, owing to lack of knowledge about vinaya rules, to
distinguish between what is proper for them and what is not, so
that they considered what is improper as proper and vice versa.
Devaputta SaiAyutt* 167
Understanding the impermanence of the world, they
made an end of dukkha.
With my palms lifted together in reverence to the
Sanigha, may I address certain bhikkhus here.
They are just like a (vile) village headman in a village
making a wrongful living.
They overeat and fall asleep in other peoples' places.
Such bhikkhus are forsaken (and left helpless) just
like discarded corpses.
I say this referring only to those (bhikkhus) who are
lacking in mindfulness.
To those bhikkhus who remain mindful, I do pay
homage."
End of the Jantu Sutta,
the fifth in this vagga.
6. Rohitassa Sutta
Discourse to Rohitassa
107. The Bhagava was staying at Savatthi. . . Stand¬
ing at a suitable place, the deva Rohitassa said thus to the
Bhagava:
"Venerable Sir! Is it possible, by going, for one to
know, or to see, or to reach the end of the world where there
is no birth nor ageing nor death nor passing away nor
arising again (in another existence)?
"Friend, I do not say that the end of the world1, where
there is no birth nor ageing nor death nor passing away nor
arising again, could be known or seen or reached, by going
there."
"Marvellous indeed, Venerable Sir! Extraordinary
indeed, Venerable Sir! How well it is said by the
Bhagava: 'I do not say that the end of the world where there
168# Sagathavagga samyutta
is no birth nor ageing nor death nor passing away nor
arising again could be known or seen or reached, by going
there."
"Venerable Sir, what happened in the past was that I,
son of a villager, was a hermit named Rohitassa who was
possessed of great powers and could fly in the air. Vener¬
able Sir, my speed was like that of a swift arrow which,
being shot effortlessly from a strong bow by a master
archer who is well-practised, well-trained, dexterous, ac¬
claimed as skilled (at exhibition), might speed across the
shadow of a palm tree. And my stride was equal to the
distance from the Eastern Ocean to the Western Ocean.
"Venerable Sir, there arose in me such a wish as this:
'I will reach the end of the world by going there'. Then,
Venerable Sir, I who possessed such speed and such a
stride, having gone on and on for a hundred years, without
spending much time on having food, water, refreshments,
snacks, in urinating and defecating and in sleeping and
resting , though I lived for a hundred years in the remaining
hundred years of my life-span, died on the way without
reaching the end of the world.
"Marvellous indeed, Venerable Sir! Extraordinary
indeed, Venerable Sir! How well it is said by the
Bhagava: 'I do not say that the end of world where there is
no birth nor agei lg nor death nor arising again could be
known or seen or reached, by going there."
(The Bhagava said:)
"But, neither do I say, friend, that without reaching
1 . The end of the world:
What Rohitassa was referring to was the physical universe,
okasaloka, whereas the Buddha's reply relates to sankharaloka,
the conditioned mind-matter complex. The deva Rohitassa
thought the Buddha was referring to the physical universe.
Hence his words of admiration.
Devaputta Samyutta* 169
the end of the world1 one could make an end of dukkha. As
a matter of fact, friend, it is based on this very body which
is a fathom long and which has perception and mind that I
declare the Truth of dukkha, the Truth of the origin of
dukkha, the Truth of the cessation of dukkha and the Truth
of the practice that leads to the cessation of dukkha2.
"The end of the world cannot at all be reached by
going there; there can be no emancipation from
dukkha without reaching the end of the world3.
Therefore, indeed, the wise one who knows the world
in all its aspects, who has reached the end of the world
(i.e., has realised Nibbana), who has fulfilled the Life
of Purity, who has extinguished the defilements does
not long for either this existence or future existence,
because he understands the end of the world.”
End of the Rohitassa Sutta,
the sixth in this vagga.
7 Nanda Sutta
Discourse to Nanda
108. Standing at a suitable place, the deva Nanda
uttered these verses in the presence of the Bhagava:
"Time passes by; days and nights pass by swiftly. The
stages of life (youth, middle age, and old age) pro¬
gressively pass by.
He who sees the (three) dangers of death should
perform meritorious deeds that bring happiness."
1 . the end of the world: Here Nibbana is meant, since by the word
'the world’ the buddha meant the conditioned mind-matter
complex.
2. the Truth of dukkha etc. Vide the Commentary.
3. See footnote 1 .
170 • Sagathavagga samyutta
(The Bhagava said:)
’’Time passes by; days and nights pass by swiftly.
The stages of life progressively pass by.
He who sees the (three) dangers of death and wishes
for the peace (of Nibbana) should forsake the worldly
objects of Craving (i.e., the three states of existence).
End of the Nanda Sutta,
the seventh in this vagga.
8. Nandivisala Sutta
Discourse to Nandivisala
109. Standing at a suitable place, the deva
Nandivisala spoke to the Bhagava in verses:
"O Mighty One!
The body has four postures; it has nine orifices1; it is
filled with faeces; it is bound up with greed; it comes
into being in the marsh (of the mother's womb). In
what way can there be escape from this body?
(The Bhagava said:)
"By cutting off the cords of enmity, the thongs of
defilements, evil desire which is greed, and by up¬
rooting Craving, there will be escape from the body."
End of the Nandivisala Sutta,
the eighth in this vagga.
1 . See footnote 1 of Catucakka Sutta, Satti Vagga.
Devaputta Samyutta* 171
9. Susima Sutta
Discourse to Susima
110. The Bhagava was staying at Savatthi... Then
the Venerable Ananda approached the Bhagava. made
obeisance to him, and sat at a suitable place. To Ananda
thus seated, the Bhagava said: "Ananda, do you too like
Sariputta?"
"Venerable Sir, how could anyone who is not stupid,
not evil-minded, not confused or not unbalanced in mind
help liking the Venerable Sariputta? Venerable Sir, the
Venerable Sariputta is wise1 ; Venerable Sir, the Venerable
Sariputta has great wisdom, Venerable Sir, the Venerable
Sanpulta has-wide knowledge; Venerable Sir, the Vener¬
able Sariputta has a lively intelligence; great wisdom;
Venerable Sir, the Venerable Sariputta has swift intelli¬
gence; Venerable Sir, the Venerable Sariputta has a sharp
intellect; Venerable Sir, the Venerable Sariputta has pen¬
etrative knowledge; Venerable Sir, the Venerable Sariputta
has few wants; Venerable Sir, the Venerable Sariputta has
contentment; Venerable Sir, the Venerable Sariputta cher¬
ishes seclusion2; Venerable Sir, the Venerable Sariputta is
detached; Venerable Sir, the Venerable Sariputta is ener¬
getic (in exercising mindfulness); Venerable Sir, the Ven¬
erable Sariputta is prompt with admonition; Venerable Sir,
1 . Sariputta is wise: The term 'wise' here signifies having skilled
understanding in these four areas: elements, sensebases, Theory
of Cause and Effect and appropriatness or inappropriatness ’
(dhatu, ayatana, paticca samuppada, thanathana).
2. Cherishes seclusion:
Seclusion or detachment (viveka) is of three kinds: bodily
seclusion abiding in solitude; mental seclusion, the inner
detachment from sensuous things; being detached from all
conditioned things which means realizing Nibbana.
172 • Sagathavagga samyutta
the Venerable Sariputta is responsive to advice; Venerable
Sir, the Venerable Sariputta is exhortative; Venerable Sir,
the Venerable Sariputta is promptly censorious of evil.
Venerable Sir, how could anyone who is not stupid, not
evil-minded, not confused or not unbalanced in mind help
liking the Venerable Sariputta?"
"Quite so, Ananda," said the Bhagava, "Quite so.
How could anyone who is not stupid, not evil-minded, not
confused or not unbalanced in mind help liking Sariputta?
Ananda, Sariputta is wise; Ananda Sariputta has great
wisdom; Ananda, Sariputta has wide knowledge; Ananda
Sariputta has a lively intelligence; Ananda, Sariputta has a
lively intelligence; Ananda, Sariputta has,a swift intelli¬
gence; Ananda, Sariputta has a sharp intellect; Ananda, Sa
riputta has penetrative knowledge; Ananda, Sariputta has
few wants; Ananda, Sariputta has contentment; Ananda,
Sariputta cherishes seclusion; Ananda, Sariputta is de¬
tached; Ananda, Sariputta is energetic (in exercising
mindfulness); Ananda, Sariputta is prompt with admoni¬
tion; Ananda, Sariputta is responsive to advice; Ananda,
Sariputta is exhortative; Ananda, Sariputta, is promptly
censorious of evil. Ananda, how could anyone who is not
stupid, not evil-minded, not confused or not unbalanced in
mind help liking Sariputta?"
Then, when praise of the Venerable Sariputta was
thus spoken, the deva Susima, surrounded by a great
company of devas, approached the Bhagava and, making
obeisance to the Bhagava, stood at a suitable place. Stand¬
ing thus, he addressed the Bhagava as follows:
"Quite so, Bhagava Quite so Sugata! Venerable Sir,
how could anyone who is not stupid, not evil-minded, not
confused or not unbalanced in mind help liking the Vener¬
able Sariputta? Venerable Sir, the Venerable Sariputta is
Devaputta Samyutta* 173
wise; Venerable Sir, the Venerable Sariputta has great
wisdom; Venerable Sir, the Venerable Sariputta has wide
knowledge; Venerable Sir, the Venerable Sariputta has a
lively intelligence; Venerable Sir, the Venerable Sariputta
has swift intelligence; Venerable Sir, the Venerable
Sariputta has a sharp intellect; Venerable Sir, the Vener¬
able Sariputta has penetrative knowledge; Venerable Sir,
the Venerable Sariputta has few wants; Venerable Sir, the
Venerable Sariputta has contentment; Venerable Sir, the
Venerable Sariputta cherishes seclusion; Vemerable Sir,
the Venerable Sariputta is detached; Venerable Sir, the
Venerable Sariputta is energetic (in exercising
mindfulness); Venerable Sir, the Venerable Sariputta is
promopt with admonition; Venerable Sir, the Venerable
Sariputta is responsive to advice; Venerable Sir, the Ven¬
erable Sariputta is exhortative; Venerable Sir, the Vener¬
able Sariputta is promptly censorious of evil. Venerable
Sir, how could anyone who is not stupid, not evil-minded,
not confused or not unbalanced in mind help liking the
Venerable Sariputta?
"Venerable Sir, I also have, at every assembly of
devas that I attended, heard these very words of praise
resound; 'The Venerable Sariputta is wise; the Venerable
Sariputta has great wisdom; the Venerable Sariputta has
wide knowledge; the Venerable Sariputta has a lively
intelligence; the Venerable Sariputta has swift intelli¬
gence; the Venerable Sariputta has a sharp intellect; the
Venerable Sariputta has penetrative knowledge; the Ven¬
erable Sariputta has few wants; the Venerable Sariputta
has contentment; the Venerable Sariputta cherishes seclu¬
sion; the Venerable Sariputta is detached; the Venerable
Sariputta is energetic (in exercising mindfulness); the
Venerable Sariputta is prompt with admonition; the Ven-
174 • Sagathavagga samyutta
erable Sariputta is responsive to advice; the Venerable Sa
riputta is exhortative; the Venerable Sariputta is promptly
censorious of evil. Venerable Sir, how could anyone who
is not stupid, not evil-minded, not confused or not unbal¬
anced in mind help liking the Venerable Sariputta?"
Then, when praise of the Venerable Sariputta was
thus spoken the deva companions of the deva Susima,
being pleased, being joyful, being filled with delightful
satisfaction and gladness, caused a display of variegated
lights to appear, just as a (lapis lazuli) gem, brilliant,
genuine eight faceted and well-cut, when placed on a piece
of scarlet velvet shines, blazes and looks splendid.
Or to take another example: just as a gold ornament
made of the most precious kind of gold that has been
purified by the bellows of the skilled master goldsmith,
when placed on a piece of scarlet velvet, shines, blazes and
looks splendid, so in the same way when praise of the
Venerable Sariputta was thus spoken, the deva compan¬
ions of the deva Susima, being pleased, being joyful, being
filled with delightful satisfaction and gladness, caused a
display of variegated lights to appear.
Or to take yet another example: just as the Morning
star at dawn in the Sarada season, shines, blazes and looks
splendid, in a clear sky free of cloud, so in the same way
when praise of the Venerable Sariputta was thus spoken,
the deva companions of the deva Susima, being pleased,
being joyful, being filled with delightful satisfaction and
gladness, caused a display of variegated lights to appear.
Or to take yet another example: just as the Sun, rising
in a clear sky free of cloud in the Sarada season, disperses
the darkness in the whole of the sky and shines, blazes and
looks splendid, so in the same way when praise of the
Venerable Sariputta was thus spoken the deva companions
Devaputta Saitiyutta* 175
of the deva Susima, being pleased, being joyful, being
filled with delightful satisfaction and gladness caused a
display of variegated lights to appear.
Then, the deva Susima uttered this varse in the
presence of the Bhagaa with reference to Venerable
Sariputta:
"Widely acknowledged as wise, the Arahat Sariputta
knows no anger, has few wants, delights in virtuous
practices, is self-disciplined and is (therefore) praised
by the Teacher!"
Then, the Bhagava replied in verse to the deva
Susima, with reference to the Venerable Sariputta:
"Widely acknowledged as wise, Sariputta knows no
anger, has few wants, delights in virtuous practices,
is self-disciplined, is thoroughly self-disciplined and
looks forward to the time for complete cessation of
five khandha aggregates (i.e., Anupadisesanibbana)."
End of the Susima Sutta,
the ninth in this vagga.
10. Nanatitthiyas&vaka Sutta
Discourse to Followers of Various Other Faiths
111. Thus have I heard:
At one time the Bhagava was residing near Raj ag aha
at the Veluvana Grove where black squirrels were fed.
During that time, soon after the middle watch of the night,
the devas Asama, Sahali, Nika, Akotaka, Vegabbhari,
Manavagamiya, who were followers of the teachers of
176 • Sagathavagga samyutta
many and various other faiths1 and who were of extremely
attractive appearance, approached the Bhagava, illuminat¬
ing the entire Veluvana Grove. Having made obeisance to
the Bhagava, uttered this verse in the presence of the
Bhagava, with reference to Purana Kassapa:
"In this world (Purana) Kassapa does not view muti¬
lation, killing, injuring or depriving other of proper¬
ties either as evil or good done by oneself.
He (thus) sets forth a refuge (for people)2.
Indeed, our Teacher is worthy of honour."
"Then, the deva Sahali uttered this verse in the
presence of the Bhagava with reference to Makkhali
Gosala:-
"Through self-mortification and abhorence (of evil),
he (Makkhaili) has his mind well under control.
Keeping away from controversy with people, he
refrains from untruth and is always truthful. In fact,
he never commits such acts of evil."
Then the deva Nika, uttered this verse in the presence
of the bhagava with reference to Nigantha Nataputta:
"The bhikkhu (Nataputta) abhors evil and is en¬
dowed with mature wisdom. He is disciplined in four
1. Followers of the teachers of many and various other faiths:
Except for the deva Manavagamiya, the devas who come and
utter praises for the teachers of other faiths were in their former
births followers of the various great teachers who declared
themselves as Buddhas. In spite of being followers of Parana
Kassapa etc., these devas had been believers in kamma and
performers of good deeds, as a result of which they were reborn
in the deva world. In their ignorance of the truth, they believe
that they owe their fortunate destination in the deva world to
their confidence in those religious teachers.
2. a refuge (for people): what is implied here is that such a view
sets people's minds at ease.
Devaputta Saniyutta* 177
degrees of self-restraint1. He reveals what is seen or
heard. Indeed, he is past wrong-doing."
Then the deva Akotaka, uttered this verse in the
presence of Bhagava with reference to the various teachers
of other faiths:
"Pakudha Kaccayana, Nigantha (Nataputta),
Makkhali (Gosala), and Purana (Kassapa)-all of these
teachers of various sects have attained the height of
holiness.
Indeed, they all are not far from the virtuous (i.e., they
are not different from the virtuous)."
Then the deva Vegabbhari retorted against the deva
Akotaka, by the following stanza:
"Just by going about together with the lion the despi¬
cable dark jackal cannot in the least be the equal of
the lion.
Those teachers of various sects practise nudity, speak
falsehood and follow dubious practices.
No resemblance is there between them and the virtu¬
ous!"
Then the wicked Mara possessed Vegabbhari and
uttered this verse in the presence of the Bhagava:
"Those teachers strive earnestly in practising self¬
mortification through abhorence (of evil).
They safeguard themselves against defilements2. They
are enamoured of sensual objects such as attractive
visual objects and they long for the delights of deva
world (which they believe can be obtained by such
1 . four degrees of self-restraint: A nigantha abstains from using
any cold water. He abstains from all evil; he shakes off all evil,
and by utmost abstinence he attains perfection.
2. against defilement: In the Pali Text, palayaripavivekan, lit.,
safeguarding /seclusion (from defilements).
178 • Sagathavagga santyutta
abstinences here and now). Indeed they admonished
others to endeavour to reach a better future exist¬
ence."
Then the Bhagava knew that it was the wicked Mara
who was actually saying that and replied to him in the
following verse:-
"Whatever attractive visual objects there are in this
world or in the celestial world, and whatever bril¬
liantly shining objects there are in the sky, all those
objects praised by you, Namuci, are in fact like fish-
bait cast (into water) for the killing of fish."
Then, the deva Manavagamiya uttered this verse
with reference to the Bhagava:
"Vipula is said to be the foremost among the moun¬
tains that surround Rajagaha; the White Mountain
(Kelasa), is the foremost among the mountains of the
Himalayas; the Sun is the foremost among all planets
that roam the sky.
"Among all expanses of water the ocean stands
foremost; among all the planets of the zodiac the
Moon stands foremost.
And among all living beings in all the worlds includ¬
ing the celestial world, the Buddha is called su¬
preme."
End of the Nanatitthiyasavaka Sutta,
the tenth in this vagga.
End of the Nanatitthiya Vagga,
the third in this santyutta.
End of the Devata Santyutta.
Kosala Samyutta
Namo tassa bhagavato arahato sammasambuddhassa
(i) PATHAMA VAGGA
1. Dahara Sutta
2. Purisa Sutta
3. Jaramararia Sutta
4. Piya Sutta
5. Attarakkhita Sutta
6. Appaka Sutta
7. Addakarana Suita
8. Mallika Sutta
9. Y anna Sutta
10. Bandhana Sutta
Koszl* StnlyurtM • 181
III Kosala Sarriyutta
Group of Related Discourse to the King of Kosala
(i) Pathama Vagga.
1. Dahara Sutta
Discourse On Young Things (That Are Not To Be
Despised)
112. Thus have I heard:
At one time the Bhagava was residing at the Jetavana
monastery of Anathapindika in Savatthl. During that time
King Pasenadi of Kosala approached the Bhagava and
engaged in mutually pleasing words of greeting with the
Bhagava.
After bringing to an end the glad and courteous words
of greeting, he sat in a suitable place. Seated thus, King
Pasenadi of Kosala said to the Bhagava:
"Does the Honorable Gotama admit to having won
the incomparable Perfect Enlightenment?"
"Great King. If one were to speak properly about one
who has won the incomparable Perfect Enlightenment,
such a proper statement would be only about me. Indeed,
Great King, I have won the incomparable Perfect Enlight¬
enment."
"0 Gotama, there are also certain samanas and bra
manas who have their groups of disciples, their own sects,
who are teachers of their sects, reputed and well known,
founders of the respective schools of thought, acclaimed
by many as virtuous, namely, Purana Kassapa, Makkhali
Gosala, Nigantha Nataputta, Sanjaya Belatthaputta,
Pakudha Kaccayana, and Ajita Kesakambala. When I
asked them 'Do you admit to having won the incomparable
Perfect Enlightenment?' none of them would admit it. How
is it that the honorable Gotama, who is young in age and
junior in bhikkhuhood, admits it?"
182 • Sagathavagga sarriyutta
"Great King, there are these four things that are not to
be ignored or treated lightly even though they are small.
Great King, a prince however young should not be ignored
or treated lightly; Great King, a snake however small
should not be ignored or treated lightly; Great King, fire
however small should not be ignored or treated lightly;
Great King, a bhikkhu however young should not be
ignored or treated lightly. Great King, these four things,
however small, should not be ignored or treated lightly as
being small."
The Bhagava said this. Having said this, the Sugata,
the Teacher, made this further utterance:
"A (sensible) person should not ignore or treat lightly
as being young a prince endowed with noble lineage,
of superior birth and having a big following.
"The reason is that when the prince obtains the
kingship he, as lord of men, may through anger mete
out harsh royal punishment to that person who had
ignored him. Therefore one who wishes to safeguard
his life should refrain from such treatment.
"Either in the village or in the jungle, should one see
a snake, one should not ignore or treat it lightly as
being small.
"For a powerful serpent goes about in various froms
and it may bite sometimes a stupid man or sometimes
a woman who comes in contact with it. Therefore one
who wishes to safeguard his life should reirain from
such contact.
"A person should not ignore or treat lightly a fire
thinking it just a small thing, for fire is all-comsuming,
has furious flames and leaves a black trail.
"For if the fire gets fuel, it may grow big, and may
burn sometimes a stupid man or sometimes a stupid
Kosala Saniyutta • 183
woman who comes in contact with it.
"Therefore one who wishes to safeguard his life
should refrain from ignoring it.
"Fire that destroys by burning and that leaves a black
trail bums up a forest; and after a period of time (lit.,
days and nights) has passed the vegetation rises up
again there.
"The person (who has slighted a bhikkhu) suffers as
if burnt by the power of the bhikkhu endowed with
morality. He has no offspring and no domestic ani¬
mals. Those who might be his inheritors do not get
any wealth. Childless and without inheritors, he is
like a palmtree stump.
"That is why the wise man who clearly sees his own
benefit will behave properly towards a snake or fire
or a prince with a big following or a virtuous bhikkhu."
When the Bhagava had said thus, King Pasenadi of
Kosala said to the Bhagava: "Venerable Sir! Excellent (is
the dhamma): Venerable Sir! Excellent (is the dhamma)!
Just as, Venerable Sir, one turns up what lies upside down,
just as one uncovers what lies covered, just as one shows
the way to another who is lost, just as one holds up a lamp
in the darkness for those with eyes to see visible objects,
even so have you revealed the dhamma to me in various
ways. Venerable Sir, I take refuge in the Buddha, I take
refuge in the Dhamma and I take refuge in the Sanigha.
Please take me as a lay disciple from now on till the end of
my life."
End of the Dahara Sutta,
the first in this vagga.
184 • Sayathavayga saniyutta
2. Purisa Sutta
Discourse on Man
113. The Bhagava was staying at Savatthl. . . During
that time King Pasenadi of Kosala approached the Bhagava
, made obeisance, and sat in a suitable place. Having sat in
a suitable place, he said to the Bhagava thus:
"Venerable Sir, how many factors arising in a person
bring about disadvantage, suffering and discomfort?"
"Great King, three factors arising in a person bring
about disadvantage, suffering and discomfort. What are
the three? Great King, greed arising in a person brings
about disadvantage, suffering and discomfort. Great King,
hatred arising in a person brings about disadvantage,
suffering and discomfort. Great King, bewilderment aris¬
ing in a person brings about disadvantage, suffering and
discomfort. Great King, these three factors arising in a
person bring about disadvantage, suffering and discom¬
fort." The Bhagava said this . . .p. . . (this further utterence):
"Just as the bamboo is ruined by its own fruit, so also
an evil-minded person is ruined by greed, hatred and
bewilderment which arise in himself."
End of the Purisa Sutta,
the second in this vagga.
3. Jaramarana Sutta
Discourse on Ageing and Death
114. The Bhagava was staying at Srtvatthi... Having
sat in a suitable place, King Pasenadi of Kosala said to the
Bhagava thus: "Venerable Sir. is there anyone who has
been born that remains free from ageing and death?"
Kosala Saniyutta • 1 85
"No, Great King, there is no one who is born that
remains free from ageing and death. Great King, there are
rich kings bom of the ruling caste, who are opulent, who
have great treasure, great wealth, much gold and silver,
many attractive articles of adornment, immense supplies1
of goods and grains; even they, having been born, cannot
be free from ageing and death. Great King, there are rich
brahmanas . . . p. . . rich householders who are opulent, who
have great treasures, great wealth, much gold and silver,
many attractive articles of adornment, immense supplies
of goods and grains. They too, having been born, cannot be
free from ageing and death. Great King, there are bhikkhus
who are devoid of defilements (i.e.. arahats), who are rid of
asavas (befuddling defilements), who have fulfilled the
(Magga) Practice, who have completed their task, who
have laid down the burden (of the five aggregates), who
have achieved the benefit (of Arahatta-Phala), who have
done away with the fetters binding them to existence, who
have full knowledge and who have a mind liberated from
defilements. Even in the case of these arahats it is in the
nature of their bodies to suffer dissolution and to be
discarded." The Bhagava said this ...p... (this further
utterance).
"The royal chariot, wonderfully wrought, is indeed
subject to decay. And (our) body too gets old and
decays. The virtuous ones' dhamma, (i.e., Nibbana). ■
however, does not decay. The wise indeed say this
among themselves."
End of the Jaramarana Sutta,
the third in this vagga.
186 • Sagaihavagga samyutta
4. Piya Sutta
Discourse on Being Dear to Oneself
115. The Bhagava was staying at Savatthl...
Having sat in a suitable place, King Pasenadi of Kosala
said to the Bhaggava thus:
While living in seclusion in a lonely place, Vener¬
able Sir, this thought arose in me: 'Who are those that do
not love themselves?"
"Venerable Sir, it occurred to one thus: Some people
commit bad deeds bodily, verbally or mentally. They are
the ones who do not love themselves. Even if they should
say they love themselves, they do not really love them¬
selves. What is the reason for that? Because they do to
themselves what a person would do to an enemy. Therefore
they are the ones who do not love themselves.
"Some people commit good deeds bodily , verbally or
mentally. They are the ones who love themselves. Even if
they should say they do not love themselves, they really
love themselves what is the reason for that? Because they
do to themselves what a person would do to a loved one.
Therefore they are the ones who love themselves."
"Great King, quite so. Great King, quite so. Some
people commit bad deeds bodily, verbally or mentally.
They are the ones who do not love themselves. Even if they
should say they love themselves, they do not really love
themselves. What is the reason for that? Because they do
to themselves what a person would do to an enemy.
Therefore they are the ones who do not love themselves.
"Great King, some people, commit good deeds bod¬
ily, verbally or mentally. They are the ones who love
themselves. Even if they should say they do not love
themselves, they really love themselves. What is the rea¬
son for that? Because they do to themselves what a person
Kosala Samyutta • 1 X7
would do to a loved one. Therefore they are the ones who
love themselves." The Bhagava said this ...p... (this
further utterances):
"If one knows that one loves oneself, one should not
do evil.
For a doer of bad deeds does not easily find happi¬
ness.
"In regard to one who falls the victim to death, and
has to leave human existence, what truly is his own?
What does he take with him?
What follows him as inseparably as a shadow?
"In this world man commits deeds both good and bad,
and it is only those deeds that he takes with him, and
that follow him as inseparably as a shadow.
"Therefore one should do good deeds thereby accu¬
mulating merit for future welfare. Only good deeds
can be relied on by beings (to stand them in good
stead) in future existences."
End of the Piya Sutta,
the fourth in this vagga.
5. Attarakkhita Sutta
Discourse on Protecting Oneself
116. The Bhagava was staying atSavatthi.T. Having
sat in a suitable place, King Pasenadi of Kosala said to the
Bhagava thus:
"While living in seclusion in a lonely place, Vener¬
able Sir, this thought arose in me: 'Who are those that
protect themselves? And who are those that do not protect
themselves?'
188 • Sagathavagga samyutta
"Venerable Sir, some people commit bad deeds bod¬
ily, verbally or mentally. They are the ones who do not
protect themselves. Even if they should be guarded by a
host of elephant warriors, or by a host of horse-men, or by
a host of charioteers, or by a host of foot-soldiers, they do
not protect themselves.* Why? Because this being external
protection and not internal protection, they do not protect
themselves.
"Some people perform good deeds bodily, verbally
or mentally. They are the ones who protect themselves. -
They may not be guarded by a host of elephant warriors or,
by a host of charioteers, or by a host of foot-soldiers. And
yet they are protectedrWhy? Because this being internal
protection and not exteranl protection, they protect them¬
selves."
"Great King, quite so; Great King, quite so! Some
people, Great King , commit bad deeds bodily, . . .p. . . They
do not protect themselves. Why? Because, Great King , this
being external protection and not internal protection, they
do not protect themselves.
"Great King, some people perform good deeds bod¬
ily, or verbally or mentally. They are the ones who protect
themselves. They may not be guarded by a host of elephant
warriors, or by a host of horse-men, or by a host of
charioteers, or by a host of foot-soldiers. And yet they are
protected. Why? Because, Great King, this being internal
protection and not external protection, they protect them¬
selves." The Bahgava said this, ...p... (this further utter¬
ance):
^ ' Bodily-restraint is good; verbal restraint is good;"
and good as well is mental restraint.' ^
Restraint in all things is good.
He who is restrained in all things and has shame and
Kosala SarAyutta • 189
dread about evil-doing is called one who protects
himself.”
End of the Attarakkhita Sutta,
the fifth in this vagga.
6. Appaka Sutta
Discourse on Fewness
117. The Bhagava was staying at Savatthl. . . Having
sat in a suitable place, King Pasenadi of Kosala said to the
Bhagava thus:
’’While living in seclusion in a lonely place, Vener¬
able Sir, this thought arose in me: 'In the world, there are
but a few who, having precious and immense riches,
remain un-intoxicated (with pride), are not remiss in
mindfulness, are not too enamoured of sense-pleasures,
and do not act unfairly towards anyone. In fact, in the
world, there are many more people who, having precious
and immense riches, become intoxicated (with pride),
remissful in mindfulness, unduly enamoured of sense-
pleasures and who act wrongly towards others'.”
’’Great King, quite so; Great King, quite so. In the
world, there are but a few who, having precious and
immense riches, remain un-intoxicated (with pride), are
not remiss in mindfulness, are not too enamoured of sense-
pleasures, and do not act unfairly towards anyone. In fact,
in the world, there are many more people who, having
precious and immense riches, become intoxicated (with
pride), remissful in mindfulness unduly enamoured of
sense-pleasures and who acts wrongly towards others.”
The Bhagava said this . . ,p. . . (this further utterance):
190 # Sagathavayga sarriyutta
"Those who are passionately devoted to sense-pleas¬
ures become infatuated with sense-desires.
Like the deer that enters the trap unknowingly, they
do not know their own misconduct, for which they
beget bitter rewards later.
Terrible indeed are the effects of their misdeeds."
End of the Appaka Sutta,
the sixth in this vagga.
7. Addakarana Sutta
Discourse on Holding Court as a Judge
118. The Bhagava was staying at Savatthl . . . Having
sat at a suitable place. King Pasenadi of Kosala said to the
Bhagava thus: "Venerable Sir, as I sit at the judicial court
I come across many rich princes born of the ruling class,
rich brahmans, rich householders who are opulent, who
have great treasure, great wealth, much gold and silver,
many attractive articles of adornment, immense supplies
of goods and grains, who on account of, because of, for the
sake of sense-desire, speak the untruth knowingly. Vener¬
able Sir, this thought occurred to me, 'Enough of my sitting
as a judge! Let (my son) the handsome Vitatubha1, make
his name as a judge"
"Great King, quite so; Great King, quite so. Those
rich princes born of the ruling class, or rich brahmins, or
rich householders who are opulent, who have great treas¬
ures, great wealth, much gold and silver, many attractive
articles of adornment, immense supplies of goods and
1 . Here the Pali text has only 'bhadara mukha' lit., meaning 'hand¬
some faced’
But it may be inferred from the statement in the Commentary
that this term refers to Vitatubha, King Kosala's son
Kosala Sarfiyutta • 191
grains, on account of, because of, for the sake of sense-
desire, speak the untruth knowingly. That misdeed will
bring them much disadvantage and suffering for a long
time." The Bhagava said this ...p... (this further utter¬
ance):
"Those who are passionately devoted to sense-pleas¬
ures become infatuated with sense-desires.
Like the fish that enters the fish trap unknowingly,
they do not know their own miscounduct, for which
they beget bitter rewards later. Terrible indeed are
effects of their misdeeds."
End of the Addakarana Sutta,
the seventh in this vagga.
8. Mallika Sutta
Discourse Concerning Mallika
119. The Bhagava was staying at Savatthl. . . During
that time King Pasenadi of Kosala was together with his
Queen Mallika on the splendid upper terrace of the palace.
Then, King Pasenadi of Kosala asked Queen Mallika,
"Mallika, is there anyone whom you love more than
yourself?" "Great King, there is no one whom I love more
than myself. And, Great King, is there anyone whom you
love more than yourself?"
"For me too, Mallika, there is no one whom I love
more than myself."
Then, King Pasenadi of Kosala descended from the
terrace and went to the Bhagava. Having made obeisance
to the Bhagava, he sat at a suitable place and addressed the
Bhagava as follows: "Venerable Sir, I was together with
Queen Mallika on the splendid upper terrace of the palace.
192 • Sagathavagga samyutta
I asked Queen Mallika, 'Mallika, is there anyone whom
you love more than yourself?' When this was said, Vener¬
able Sir, Queen Mallika said to me, 'Great King, there is no
one whom I love more than myself. And, Great King, is
there anyone whom you love more than yourself?' When
this was said Venerable Sir, I said 'For me too, Mallika,
there is no one whom I love more than myself."
And the Bhagava, understanding the matter, uttered
this verse on that occasion:
"Should one mentally wander round and round in all
directions, he would never find anyone anywhere
whom he loves more than himself.
In the same way, all others too love themselves most.
That being so, he who loves himself should not harm
others."
End of the Mallika Sutta,
the eighth in this vagga.
9. Yafifia Sutta
Discourse on Sacrificial Offerings
120. The Bhagava was staying at Savatthii. . . At that
time King Pasenadi of Kosala was making arrangements
for a great sacrificial offering. Five hundred bulls, five
hundred male calves, five hundred female calves, five
hundred goats and five hundred rams had been tied to the
tethering -posts in readiness for the sacrifice. The King's
slaves, servants and labourers, weeping with tearful faces,
being tearful of punishment and being fearful of danger to
themselves, were making preparations for the great sacri¬
ficial offering.
Then in the morning, many bhikkhus, suitably re-
Kosala Saniyutta • 1 93
arranging their robes and carrying alms-bowl and great
robe, entered Savatthl for alms-food. After going round
Savatthl for almsfood and having had their meal, they left
the place of alms-gathering and went to the Bhagava. they
made obeisance to the Bhagava and sat down at a suitable
place. Thus seated, they said to the Bhagava as follows:
"Venerable Sir, King Pasenadi of Kosala here was making
arrangements for a great sacrificial offering. Five hundred
bulls, five hundred male calves, five hundred female
calves, five hundred goats and five hundred rams had been
tied to the tethering-posts in readiness for the sacrifice. The
King's slaves, servants, and labourers, weeping with tear¬
ful faces, being fearful of punishment and being fearful of
danger to themselves, were making preparations for the
great sacrificial offering1.
The Bhagava, understanding the matter, uttered these
verses on that occasion:
1 . The great sacrifice: King Pasenadi was once infatuated with a
married lady. He devised a plan to get rid of her husband on a
legitimate excuse. He could not sleep at night because of a
perturbed mind. That night he heard weird cries that sounded
like four incoherent syllables: 'sa', 'so', 'na', 'du'. His brahmin
Counsellor said that those sounds portended danger for the
King and advised him to make a great animal sacrifice to avert
the danger. But Queen Mallika persuaded the King to see the
Buddha about the so-called bad omen. The Buddha explained
to the King that the four weird sounds came from the four men
suffering at Niraya for having committed adultery in their
previous existences. They were trying to utter their words of
repentence but could sound only one syllable each befor they
wer sucked back into the boiling cauldron. The Buddha told the
King that those sounds were only warnings to the King against
adultery. But the immediate danger lay in his intended animal
sacrifice which, if carried out, would send him down to Niraya.
The sacrifice was called off in time accordingly.
194 • Sagathavagga samyutta
"There is not much benefit in those great sacrificial
rituals which involve numerous preparations and
which consist of the ritual sacrifice of horses, the
ritual sacrifice of men, the ritual sacrifice performed
at a place chosen by throwing a yoke-pin, the ritual
sacrifice performed after ceremonially drinking but¬
ter-oil, and the ritual sacrifice performed with confis¬
cated propery.
"In those sacrificial offerings a great number of
goats, rams, bulls and all sorts of animals are slain.
The virtuous persons (such as the arahats) whose
conduct is pure have nothing to do with those sacri¬
fices.
"There are those offerings which do not involve
much trouble and which are made traditionally. In
such offerings no goat or ram or bull or any other
animal is sacrificed. The virtuous persons (such as
the arahats) whose conduct is pure approve of and
accept such offerings.
"The wise should make this (latter) kind of offering.
It is highly fruitful. Indeed, one who makes this kind
of offering is noble and not wicked. This kind of
offering also is great, and is revered by the devas."
End of the Yanna Sutta,
the ninth in this vagga.
Kosala SarAyutta. • 195
10. Bandhana Sutta
Discourse on Bonds
121. At that time a great many people were confined
in bonds by King Pasenadi of Kosala; some were tied up by
ropes, some were put in stocks, and some in shackles.1
Then in the morning, many bhikkhus, suitably re¬
arranging their robes and carrying alms-bowl and great
robe, entered Savatthi for alms-food. After going round Sa
vatthl for almsfood and having had their meal, they left the
place of almsgathering and went to the Bhagava. They
made obeisance to the Bhagava and sat down at a suitable
place. Thus seated, they said to the Bhagava as follows:
"Venerable Sir, a great many people have been confined in
bonds by King Pasenadi of Kosala; some were tied up by
ropes, some were put in stocks, and some in shackles."
The Bhagava, understanding the matter, uttered these
verses on that occasion:
"The wise do not term the bonds made of iron of
wood of strong grass fibres as fast or firm bonds. The
attachment resulting from deep love of jewellery,
children or wives is said by the wise to be fast or firm
bonds which lead to the lower undesirable realms,
which are loosely tied but are difficult of untying.
Those who are without attachment take to the home¬
less life, cultting off these bonds and giving up
sensual-pleasures."
End of the Bandhana Sutta,
the tenth in this vagga.
End of the Pathama vagga,
the first in this samyutta.
1 . This action was due to the mysterious loss of a very precious
gem from the palace and the king was investigating the people
who worked in innei palace.
Kossala SanAyutta
Namo tassa bhagavato arahato Sammasambuddhassa
(ii) DUTIYA VAGGA
1. Sattajatila Sutta
2. Pancaraja Sutta
3. Donapaka Sutta
4. Pathama Sarigama Sutta
5. * Dutiya Sarigama Sutta
6. Mallika Sutta
7. Appamada Sutta
8. Kalyanamitta Sutta
9. Pathama Aputtaka Sutta
10. Dutiya Aputtaka Sutta
Kossala Saihyutta • 199
(ii) Dutiya Vagga
1. Sattajatila Sutta
Discourse on the Seven Ascetics
122. At one time the Bhagava was staying at
Savatthl, at a terraced building in the Pubbarama monas¬
tery-complex of Migaramata (i.e., Visakha). Then, in the
evening, the Bhagava rose from meditaion in seclusion and
sat outside the doorway of the terraced building. At that
time King Pasenadi of Kosala approached the Bhagava,
made obeisance, and sat at a suitable place. It was just then
that there went past at a short distance from the Bhagava
seven hermits with plaited hair, seven members of the
Nigantha sect, seven naked ascetics, seven single-robed
ascetics, and seven wandering ascetics; all with long arm-
pit hairs, long nails, long hair, long moustaches, long
beard, and carrying various requisites of ascetics.
Then King Pasenadi of Kosala rose from his seat and
placing the outer robe on one shoulder, putting the right
knee on the ground, with joined palms made obeisance
towards the seven hermits with plaited hair, the seven
members the Nigantha sect, the seven naked ascetics, the
seven single-robed ascetics, and the seven wandering
ascetics. He called out his name to them three times: " Y our
reverences! This is me, the King, Pasenadi of Kosala
... p ... Y our reverences ! This is me, the Kinq , Pasenadi of
Kosala!"
Not long after the seven hermits with plaited hair, the
seven members of the Nigantha sect, the seven naked
ascetics, the seven single-robed ascetics and the seven
wandering ascetics had passed by, King Pasenadi of Kosala
approached the Bhagava, made obeisance and sat at a
suitable place. Then King Pasenadi of Kosala said to the
200 # Sagathavagga samyutta
Bhagava: " Venerbale Sir, in the world there are arahats and
noble ones who have attained arahatta niagga, and those
(who had just passed by) are among them."
"Great King, it is difficult for you as a layman,
enjoying sensual pleasures, living a confined family life,
making use of sandalwood from Kasi, adorning yourself
with flowers, perfumes and cosmetics, and liking gold and
silver, to know 'those persons are arahats or those persons
are noble ones who have attained arahatta magga.’
"It is only by living together, Great King, that one can
know whether a person has morality or not; and that too can
be known only after a long time, not in a short time, only
by one who pays proper attention, not by one who does not
pay proper attention, and only by a wise person, not by one
who lacks wisdom.
"It is only by his talk, Great King, that the purity of
a person can be known; and that too can be known only-
after a long time, not in a short time, only by one who pays
proper attention, not by one who does not pay proper
attention, and only by a wise person, not by one who lacks
wisdom.
"It is only in times of crisis that a person's resource¬
fulness can be known; and that too can be known only after
along time, notin a short time, only by one who pays proper
attention, not by one who does not pay proper attention,
and only by a wise person, not by one who lacks wisdom.
"It is only by discussion that a person’s wisdom or
lack of it can be known; and that too can be known only
after a long time, not in a short time, only by one who pays
proper attention, not by one who does not pay proper
attention, and only by a wise person, not by one who lacks
wisdom.
"Wonderful, Venerable Sir! Marvellous, Venerable
Kossala SanAyutta • 201
Sir . What the Bhagava has said is really true. You have
said: 'Great King, it is difficult for you as a layman,
enjoying sensual pleasures, living a confined family life,
making use of sandalwood from kasi, adorning yourself
with flowers, perfumes and cosmetics, and liking gold and
silver, to know: those persons are arahats or those persons
are noble ones who have attained arahatta magga.
It is only by living together, Great King, that one can
know whether a person has morality or not; and that too can
be known only after a long time, not in a short time, only
by one who pays proper attentions not by one who does not
pay proper attention, and only by a wise person, not by one
who lacks wisdom.
. 'It is only by his talk, Great King, that the purity of a
person can be known; and that too can be known only after
a long time, not in a short time, only by one who pays
proper attention, not by one who does not pay proper
attention, and only by a wise person, not by one who lacks
wisdom.
'It is only in times of crisis that person’s resourceful¬
ness can be known; and that too can be known only after a
long time, not in a short time, only by one who pays proper
attention, not by one who does not pay proper attention,
and only by a wise person, not by one who lacks wisdom.
"It is only by discussion that a person's wisdom or
lack of it can be known; and that too can be known only
after a long time, not in a short time, only by one who pays
proper attentions, not by one who does not pay proper
attention, and only by a wise person, not by one who lacks
wisdom.'
"Venerable Sir, these secret agents of mine who
wander about have come back from gathering intelligence
in the countryside. What they have first investigated, I
202 • Sagathavagga samyutta
dispose of later. Now, they will clean off the dirt, take a
good bath, anoint themselves with unguents, trim the hair
and beard, dress themselves in clean clothes, and enjoy the
five sensual pleasures fully and thoroughly."
The Bhagava, understanding the matter, uttered these
verses on that occasion:
"It is not easy to know a man by his appearance only;
there should be no intimacy on mere acquaintance¬
ship; for there are those lacking self-control who
roam this world with the appurtenances of those who
have full self-control.
"Like immitation earrings made of clay, or like gold-
plated copper trinkets which are of little value, those
with the trappings of the virtuous go about in the
world, outwordly respectable, but impure within."
End of the Sattajatila Sutta,
the first in this vagga.
2 Paiicaraja Sutta
Discourse to the Five Kings
123. The Bhagava was at Savatthi... At that time
among five kings led by Pasenadi, who enjoyed the five
sense-pleasures fully and thoroughly, there arose a discus¬
sion on this subject: 'Which of the sense-pleasures is the
best?' One of them said 'Visual objects are the best of
sense-pleasures'; another said 'Sounds are the best of
sense-pleasure'; another said 'Odours are the best of sense-
pleasures': another said 'Tastes are the best of sense-
pleasures'; and another said 'Tangible objects are the best
of sense-pleasures'. These kings were not able to make one
another understand.
Kossala Samyutta • 203
Then, King Pasenadi of Kosala said to those kings:
"Friends, let us go to the Bhagava and ask the Bhagava
about this matter; we will bear in mind whatever the
Bhagava may say." And those kings replied "So be it,
friend," to King Pasenadi of Kosala.
Then, the five kings led by Pasenadi approached the
Bhagava and making obeisance to the Bhagava sat at a
suitable place. Having sat down at a suitable place King
Pasenadi of Kosala said thus to the Bhagava: "Venerable
Sir, among us five kings who enjoy the five sense-pleas¬
ures fully and thoroughly this discussion arose: 'Which of
the sensepleasures is the best?' One of us said 'Visual
objects are the best of sense-pleasures' ; another said 'Sounds
are the best of sense-pleasures'; another said 'Odours are
the best of sense-pleasures'; another said 'Tastes are the
best of sensepleasures’; and another said Tangible objects
are the best of sense-pleasures'. Now, Venerable Sir, which
is the best among the sense-pleasures?"
"Great King, among the five kinds of sense-pleasures
the one that pleases one to the limit, I say, is the best.
Certain visual objects, Great King, please some people;
but those same visual objects do not please other people.
He who is gladdened and fully gratified by certain visual
objects does not long for any superior or exceptionally
better visual objects other than those visual objects. To that
person those particular visual objects are the most excel¬
lent; to that person those particular visual objects are
incomparable."
"Certain sounds, Great King, please some people, but
these same sounds do not please other people. He who is
gladdened and fully gratified by certain sounds does not
long for any superior or exceptionally better sounds other
than those sounds. To that person those particular sounds
204 • Sagathavagga sarriyutia
are the most excellent; to that person those particular
sounds are incomparable.
"Certain odours, Great King, please some people; but
the same odours do not please other people. He who is
gladdened and fully gratified by certain odours does not
long for any superior or exceptionally better odours other
than those odours. To that person those particular odours
are the most excellent; to that person those particular
odours are incomparable.
"Certain tastes, Great King, please some people, but
these same tastes do not please other people. He who is
gladdened and fully gratified by certain tastes does not
long for any superior or exceptionally better taste other
than those tastes. To that person those particular tastes are
the most excellent; to that person those particular tastes are
incomparable.
"Certain tangible objects. Great King, please some
people; but these same tangible objects do not please other
people. He who is gladdened and fully gratified by certain
tangible objects does not long for any superior or excep¬
tionally better tangible objects other than those tangible
objects. To that person those particular tangible objects are
the most excellent; to that person those particular tangible
objects are incomparable."
At that time a lay disciple named Candanarigalika
was seated in that audience. He rose from his seat and,
placing the outer robe on one shoulder, with joined palms
made obeisance towards the Bhagava. He addressed the
Bhagava thus: "O Bhagava, a thought has come into my
mind! O Sugata, a thought has come into my mind!"
"Candanagalika", said the Bhagava, "Speak out what
has come to your mind."
Then the lay disciple Candanangalika uttered in the
Kossala SaiAyutta • 205
presence of the Bhagava this appropriate verse in praise of
the Bhagava:
"Behold the Resplendant One!
Splendid like the sweet-smelling red lotus that opens
up its petals in the morning, never losing its fra¬
grance!
Or like the Sun that blazes in the sky!"
Thereupon each of the five monarchs presented
Candanarigalika each with a length of cloth for use as an
outer garment. And Candanarigalika offered all the five
pieces of the outer garment to the Bhagava.
End of the Pancaraja Sutta,
the second in this vagga.
3. Donapaka Sutta
Discourse on Very Heavy Meal
124. The Bhagava was staying at Savatthi. . . During
that time King Pasenadi of Kosala ate a large measure 1 of
cooked rice. Then, after the meal he went to the Bhagava
breathing heavily due to immoderate eating and when he
got there he made obeisance to the Bhagava and sat at a
suitable place. The Bhagava, finding that King Pasenadi of
Kosala was breathing heavily after an immoderate meal,
uttered this verse on that occasion:
The person who is always mindful and who knows
the proper amount to eat suffers only a little.
He ages only slowly, thus making for longevity."
1. a large measure: In the Pali text 'dona', a dona is a capacity
measure which is difficult to determine exactly, but generally
taken as a portion of a basket.
206 • Sagathavagga saniyutta
At that time a young man named Sudassana was at the
back of King Pasenadi of Kosala. And King Pasenadi of
Kosala said to the young man Sudassana, "Come you, dear
Sudassana, learn this verse from the Bhagava. Recite it at
every meal I take. I shall give you a hundred coins every
day for your service."
"Very well your Majesty" replied the young man
Sudassana to King Pasenadi of Kosala and learning the
verse from the Bhagava recited it at the King's meals:
"The person who is always mindful and
who knows the proper amount to eat suffers only a
little.
He ages only slowly thus making for longevity."
Then, King Pasenadi of Kosala gradually got to the
point where he ate just only a nali1 measure of rice. Later,
King Pasenadi of Kosala came to have a thin body, and
stroking it repeatedly with his hands he made at that time
this joyous utterance:
"The Bhagava has indeed shown great compassion
to me, both for my present benefit and for my future
welfare2".
End of the Donapaka Sutta,
the third in this vagga
1 . nali: A small measure of capacity amounting to one-sixteenth
of a donna.
2. Both for my present benefit and my future welfare:
The present benefit is the slimming down of his body and
greater alertness; the future welfare is the merit he acquires by
observing the moral conduct of restraint in eating.
Kossala SaiAyutta • 207
4. Pathama Sarigama Sutta
Discourse on the First Battle
125. The Bhagava was staying at Savatthi ... At that
time King Ajatasattu of Magadha, son of Queen Vedehl,
having organised an army consisting of four elements (i.e.,
war elephants, war chariots, cavalry and infantry), marched
towards a village of Kasi Province to wage war against
King Pasenadi of Kosala1. King Pasenadi of Kosala learned
that King Ajatasattu of Magadha, son of Queen Vedehl,
having organised an army consisting of four elements, was
marching towards a village of Kasi Province to wage war
against him. He (also) organised an army consisting of four
elements and marched towards the village of Kasi to
defend it against King Ajatasattu of Magadha, son of
Queen Vedehl. Then there took place a battle between
King Ajatasattu of Magadha, son of Queen Vedehl, and
King Pasenadi of Kosala. In the battle King Ajatasattu of
Magadha, son of Queen Vedehl, defeated King Pasenadi
of Kosala. The vanquished King Pasenadi of Kosala re¬
treated to his capital, Savatthi.
Then in the morning, many bhikkhus suitably rear¬
ranged their robes, and carrying alms-bowl and great robe
entered Savatthi for alms-food. After going round Savatthi
for alms-food and having had their meal, they left the place
of alms-gathering and went to the Bhagava. They made
obeisance to the Bhagava and sat down at a suitable place.
Then, they said to the Bhagava thus:
1 . This village had been given as dowry to Queen Vedehl on her
marriage to King Biiribis&raof Magadha. After her death, King
Pasenadi of Kosala, Vedhi's brother, laid claim to it. King
Ajatasattu also claimed it as his mother's property. So it was a
dispute between uncle and nephew.
208 • Sagathavagga samyutta
"Venerable Sir, King Ajatasattu of Magadha, son of
Queen Vedehl, having organised an army consisting of
four elements marched towards a village of Kasi Province
to wage war against King Pasenadi of Kosala. Venerable
Sir, King Pasenadi of Kosala learned that King Ajatasttu of
Magadha, son of Queen Vedehl, having organised an army
consisting of four elements, was marching towards a
village of Kasi Province to wage war against him. He (also)
organised an army consisting of four elements and marched
towards the village of Kasi to defend it against King Aja
tasattu of Magadha, son of Queen Vedehl. Venerable Sir,
there took place a battle between King Ajatasattu of Ma
gadha, son of Queen Vedehl, and King Pasenadi of
Kosala. Venerable Sir, in the battle King Ajatasattu of Ma
gadha, son of Queen Vedehl, defeated King Pasenadi of
Kosala. Venerable Sir, the vanquished King Pasenadi of
Kosala retreated to his capital, Savatthl."
"Bhikkhus, King Ajatasattu of Magadha, son of
Queen Vedehl, has wicked friends, wichked companions,
and a preference for the wicked. And, bhikkhus, King
Pasenadi of Kosala has good friends, good companions
and a preference for the virtuous. Today, King Pasenadi of
Kosala, being the vanquished, will have a miserable night. "
The Bhagava said this . . .p. . . (this further utterance):
"The victor begets enmity;
the vanquished has a miserable time.
He who forsakes conquest and defeat alike has peace
of mind and lives happily."
End of the Pathama Sarigama Sutta,
the fourth in this vagga.
Kossala SarAyutta • 209
5. Dutiya Satig&ma Sutta
Discourse on the Second Battle
126. At that time, King Ajatasattu of Magadha, son
of Queen Vedehi, having organised an army consisting of
four elements, marched towards a village of Kasi Province
to wage war against King Pasenadi of Kosala. King Pasenadi
of Kosala learned that King Ajatasattu of Magadha, son of
Queen Vedehi having organised an army consisting of four
elements, was marching towards a village of Kasi Province
to wage war against him. He (also) oganised an army
consisting of four elements and marched towards the
village of Kasi to defend it against King Ajataattu of
Magadha, son of Queen Vedehi. Then there took place a
battle between King Ajatasattu of Magadha, son of Queen
Vedehi, and King Pasenadi of Kosala.1
In the battle King Pasenadi of Kosala defeated King
Ajatasattu of Magadha, son of Queen Vedehi, and cap¬
tured him alive. It then occurred to King Pasenadi of
Kosala thus: "This King Ajatasattu of Magadha, son of
Queen Vedehi, has actually wronged me whom he should
not wrong. Yet, after all, he is my own nephew. What if I
were to seize all the war elephants, all the cavalry, all the
war chariots, and all the infantry of King Ajatasattu of
Magadha, son of Queen Vedehi, but let him go free alive".
Then, King Pasenadi of Kosala seized all the war
elephants, all the cavalry, all the war chariots, and all the
1. In a footnote in the official Pali text of the Sixth Synod it is
noted that this paragraph should begin with the words ’Then,
King Pasenadi of Kosala, organising an army consisting of
four elements, took the offensive against King Ajatasattu of
Magadha, son of Queen Vedehi' instead of the present begin¬
ning.
210 # Sagathavagga samyutta
infantry of King Ajatasattu of Magadha, son of Queen
Vedehl, and let him go free alive.
Then in the morning, many bhikkhus, suitably rear¬
ranged the robes they were wearing, and carrying alms-
bowl and great robe entered Savatthi for alms-food. After
going round Savatthi for alms-food and having had their
meal, they left the place of alms-gathering and went to the
Bhagava. They made obeisance to the bhagava and sat
down at a suitable place. Then, they said to the Bhagava
thus:
"Venerable Sir, King Ajatasattu of Magadha, son of
Queen Vedehl, having organised an army consisting of
four elements, marched towards a village of Kasi Province
to wage war against King Pasenadi of Kosala. Venerable
Sir, King Pasenadi of Kosala learned that King Ajatasattu
of Magadha, son of Queen Vedehl, having organised an
army consisting of four elements, was marching towards a
village of Kasi Province to wage war against him. Vener¬
able Sir, he (also) organised an army consisting of four
elements and marched towards the village of Kasi to
defend it against King Ajatasattu of Magadha, son of
Queen Vedehl. Then Venerable Sir, there took place a
battle between King ajatasattu of Magadha, son of Queen
Vedehl and King Pasenadi of Kosala. Venerable Sir, in the
battle King Pasenadi of Kosala defeated King Ajatasattu of
Magadha, son of Queen Vedehl, who was captured alive.
Venerable Sir, it then occurred to King Pasenadi of Kosala
thus: This King Ajatasattu of Magadha, son of Queen
Vedehl, has actually wronged me whom he should not
wrong. Yet, after all, he is my own nephew. What if I were
to seize his whole army of elephants, chariots, cavalry and
infantry, but let him go free alive'
"Then, Venerable Sir, King Pasenadi of Kosala seized
Kossala SanAyutta • 211
all the war elephants, all the cavalry, all the war chariots,
and all the infantry of King Ajatasattu of Magadha, son of
Queen Vedehi, and let him go free alive."
Then the Bhagava knowing this mather, uttered these
verses at that time:
"A man opresses another to the extent he can do so.
When others oppress him, that oppressor becomes
the oppressed.
"So long as his wickedness has not brought forth the
evil fruit, the fool believes his acts are well justified.
But when the evil deed bears fruit he falls into grief.
"One who destroys another will meet with one who
destroys him.
One who defeats another will meet with one who
defeats him.
One who abuses another will meet with one who
abuses him.
One who insults another will meet with one who
insults him.
And when the cycle of action produces its affect that
oppressor becomes the oppressed."
End of the Dutiya Saiigama Sutta,
The fifth in this vagga.
6. MallikS Sutta
Mallika Discourse
127. The Bhagava was staying at Savatthi. . . At that
time King Pasenadi of Kosala approached the Bhagava,
made obeisance, and sat at a suitable place. Then a certain
man went near the King and whispered into his ears,
"Queen Mallika has given birth to a daughter." The King
was unhappy at the news. And the Bhagava, knowing that
King Pasenadi of Kosala was unhappy, uttered these
212# Sagathavagga saniyutta
verses at that time:
"Some women, too, are noble,
for they are wise and virtuous;
they treat their parents-in-law as devas;
they serve their husbands faithfully.
So, Lord of Men,
bring the daughter up well.
"Lord of all Quarters,
to such a virtuous woman may be bom a son who is
brave and is able to guide and rule the country."
End of the Mallika Sutta
the sixth in the vagga.
7. Appam&da Sutta
Discourse on Constent Mindfulness
128. The Bhagava was staying at Savatthi ... Having
seated himself at a suitable place, King Pasenadi of Kosala
addressed the Bhagava thus: "Venerable sir, is there a
single factor which embraces benefits in both present
existence and future existence?" "Great King, there is a
single factor that embraces benefits in both present exist¬
ence and future existence."
"What , Venerable Sir, is the single factor that em¬
braces benefits both in present existence and future exist¬
ence?"
"Constant mindfulness1, Great King, is the single
factor that embraces benefits in both present existence and
future existence. Just as, Great King, any footprint of
beings that walk the earth can be contained in an elephant's
footprint and (thus) the elephant's footprint is said to be
supreme among all footprints because of its great size,
Kossala Saitiyutta • 213
even so constant mindfulness is the single factor that
embraces benefits in both present existence and future
existence.” The Bhagava said this ...p... (this further
utterance):
"He who wishes for a long life, health and good
looks, or for rebirth in the celestial world, or for
rebirth in a high family, or for enjoyment of progres¬
sively higher delights should have constant
mindfulness.
The wise praised constant mindfulness in the per¬
formance of meritorious deeds.
The wise person who has constant mindfulness ob¬
tains double benefits.
The man of firm character who enjoys benefits in the
present existence and also benefits in the future
existence is said to be a wise person."
End of the Appamada Sutta,
The seventh in this vagga.
$. Kalyanamitta Sutta
Discourse on Having Good Friends
129. The Bhagava was staying at Savatthl. . . Having
seated himself at a suitable place, King Pasenadi of Kosala
addressed the Bhagava thus: "Venerable Sir, while in quiet
seclusion this thought occurred to me:
"The Bhagava has expounded the Dhamma well.
(But) that Dhamma is (fully beneficial) only for those
constant mindfulness: appamada: lit., not lacking in
mindfulness. Constant mindfulness ensures the exercise of
giving (dana), morality (Slla), spiritual development (bhava-
na).
1.
214 • Sagathavagga samyutta
who have good friends, who have good companions,
and who are fully inclined towards virtue1. It is not
• (beneficial) for those who have wicked friends, who
have wicked companions, and who are inclined to¬
wards wickedness."
"Quite so, Great King; quite so, Great King. The
dhamma has been well expounded by me. (But) that
Dhamma is (fully beneficial) only for those who have good
friends, who have good companions, and who are fully
inclined towards wickedness.
"At one time, Great King, I was staying in the Sakyan
market town of Nagaraka in the land of the Sakyans. It was
then, Great King, Bhikkhu Ananda approached me, made
obeisance, and sitting at a suitable place, said to me:
Venerable Sir, friendship with the good, companionship
with the good, inclination towards virtue can bring about
half-fulfilment of the practice of the Life of Purity.'
"On this being said, Great King, I said thus to Bhikkhu
Ananda: 'Don't say so, Ananda; don't say so Ananda!,
Friendship with the good, companionship with the good,
inclination towards virtue can indeed, Ananda, bring about
complete fulfilment of the practice of the Life of Purity.
Ananda, it is to be certainly expeced of a bhikkhu who has
a good friend, a good companion and an inclination for
virtue that he will cultivate the Ariya Path of Eight Con¬
stituents and that he will practise it repeatedly.
1. (fully beneficial) only for those who have good friends:
Although the Buddha expounded the Dhamma for all beings
without discrimination, it is beneficial only for those who
believe in it and follow its Teachings. Those who keep bad
company cannot benefit from it because such persons lack
faith in the teaching. It is like medicine: however efficacious
a medicine may be, if the patient has no faith in it and does not
take it, the efficacy is lost on him.
Kossala Saniyutta #215
'Ananda, how does a bhikkhu who has a good friend,
a good companion and an inclination for virtue cultivate
the Ariya Path of Eight Constituents, and practise repeat¬
edly the Ariya Path of Eight Constituents? In this matter
Ananda, the bhikkhu cultivates Right View that is directed
to detachment from defilements, that is directed to free¬
dom from defilements, that is directed to cessation of
defilements, and that is aimed at uprooting of defilements
and speedy attainment of Nibbana. He cultivates Right
Thinking... He cultivates Right Speech... he cultivates
Right Action... He cultivates Right Livelihood... He
cultivates Right Effort. . . He cultivates Right Mindfulness. . .
He cultivates Right Concentration that is directed to de¬
tachment from defilements, that is directed to freedom
from defilements, that is directed to cessation of defile¬
ments and that is aimed at uprooting of defilement and
speedy attainment of Nibbana.
'In this way, indeed, Ananda, a bhikkhu who has a
good friend, who has a good companion, and who has an
inclination for virtue cultivates Ariya Path of Eight Con¬
stituents and practises repeatedly the Ariya Path of eight
Constituents. Ananda, this is the very way in which one
should understand the statement that having a good friend,
having a good companion, and having an inclination for
virtue can bring about complete fulfilment of the Practice
of the Life of Purity.
'Indeed, Ananda, through me as a good friend, beings
who are subject to rebirth escape from rebirth: beings who
are subject to ageing escape from ageing; beings who are
subject to illness escape from illness; beings who are
subject to death escape from death; beings who are subject
to grief, lamentation, pain, distress and anguish escape
from grief, lamentation, pain, distress and anguish. This is
216# Sagathavagga samyutta
the way, Ananda, one should understand the statement that
having a good friend, having a good companion, having
inclination for virtue can bring about complete fulfilment
of the Practice of the Life of Purity.'
"Therefore, Great King, under my Teaching you
should try to conduct yourself thus: 'I shall have good
friends, I shall have good companions, 1 shall have inclina¬
tion for virtue.' This is how you should try to conduct
yourself.
"Having a good friend, Great King, having a good
companion, having an inclination for virtue, you should
abide by the single factor of not being remiss in mindfulness
of meritorious deeds.
"Great King, owing to your being not remiss in
mindfulness and your abiding in mindfulness, the ladies of
your court who follow you will think thus: 'The King is not
remiss in mindfulness and abides in mindfulness (of meri¬
torious deeds) and we too will now be not remiss in
mindfulness and will abide in mindfulness.'
"Great King, owing to your being not remiss in
mindfulness and your abiding in mindfulness, the vassal
kings who follow you will think thus: 'The King is not
remiss in mindfulness and abides in mindfulness (of meri¬
torious deeds) and we too will now be not remiss in
mindfulness and will abide in mindfulness.'
"Great King, owing to your being not remiss in
mindfulness and your abiding in mindfulness, members of
your forces who follow you will think thus: 'The king is not
remiss in mindfulness and abides in mindfulness (of meri¬
torious deeds) and we too will now be not remiss in
mindfulness and will abide in mindfulness.'
"Great King, owing to your being not remiss in
mindfulness and your abiding in mindfulness, your sub-
Kossala Sariiyutta • 217
jects in towns and countries who follow you will think
thus: 'The king is not remiss in mindfulness and abides in
mindfulness (of meritorious deeds) and we too will now be
not remiss in mindfulness and will abide in mindfulness.'
"Great King, owing to your being not remiss in
mindfulness and your abiding in mindfulness, you your¬
self will be secured and well protected; the ladies of the
court will be secured and well protected and your treasury
and storehouses will be secured and well protected."
Thus said the Bhagava... (this further utterance:)
"He who wishes for greater and greater riches should
have constant mindfulness.
"The wise praise constant mindfulness in the per¬
formance of meritorious deeds. The wise person who
has constant mindfulness obtains double benefits.
The man of firm character, who enjoys benefits in the
preasent existence and also benefits in the future
existence, is said to be a wise person."
End of the KlySnamitta Sutta,
the eighth in this vagga.
9. Pathama Aputtaka Sutta
First Discourse on a Childless Man
130. The Bhagava was staying at Savatthi ... During
that time right at noon in the day King Pasenadi of Kosala
approached the Bhagava, paid obeisance, and sat at a
suitable place. To the King seated thus the Bhagava asked,
"Great King, where do you come from at this time of high
noon?"
"Venerable Sir, in Savatthi a rich householder has
died. I have come here after transporting his treasures into
the palace as he was childless. Venerable Sir, the property
consists of eight million in gold alone, not to speak of the
218# Sagathavagga samyutta
(huge amount) silver and metal coins. Venerable Sir, the
meals he took were such as cooked broken rice with sour
gruel. The clothes he wore were such as a garment made up
of three narrow pieces of hempen cloth stitched together.
He used such means of transport as travelling in an old
rickety carriage, and carrying an umbrella made of leaves. "
"Quite so, Great King; quite so, Great King. An
ignorant person. Great King, though having great wealth
does not make himself happy and well-fed. He does not
make his mother and father happy and well-fed; He does
not make his wife and children happy and well-fed ; he does
not make his slaves and workers happy and well-fed; he
does not make his friends and companions happy and well-
fed. He does not make offerings to samanas and brahmaas
with a view to attaining the higher realms, the abodes of
devas and obtainning happy and beneficial results. Such
possessions, not put to good use, may be taken away by
king or may be taken away by thieves, or may be bunt up
by fire, or may be carried away by water, or may be taken
by unloved heirs, thus, Great King, his possessions, being
not used rightly, may be lost to him and will be of no use
to him.
"For example, Great King, there lies at an uninhab¬
ited place, a delightful lake full of clear, cool, fresh and
sparkling water with pleasant beaches. (But) there is no
one who draws water from it, or drinks from it, or bathes
in it, or puts its water to any good use. Thus, Great King,
will its water, without being put to good use, go to waste.
It is not of any use. In the same way, Great King, an
ignorant person, though having great wealth, does not
make himself happyand well-fed. He does not make his
, mother and father happy and well-fed; he does not make
his wife and children happy and well-fed; he does not make
Kossala Samyutta • 219
his slaves and workers happy and well-fed; he does not
make his friends and companions happy and well-fed. He
does not make offerings to samanas and brahmanas with a
view to attaining the higher realms, the abodes of devas
and attaining happy and benefivial results. Such posses¬
sions, not put to good use, may be taken away by king, or
may be taken away by thieves, or may be burnt up by fire,
or may be carried away by water, or may be taken by
unloved heirs. Thus, Great King, his possessions, being
not used rightly, may be lost to him and will be of no use
to him.
"A wise person, Great King, however, in having
great wealth makes himself happy and well-fed. He makes
his mother and father happy and well-fed; he makes his
wife and children happy and well-fed; he makes his slaves
and workers happy and well-fed; he makes his friends and
companions happy and well-fed. He makes offerings to
samanas and brahamanas with a view to attaining the
higher realms, the abodes of devas and attaining happy
beneficial realms. Such possessions, put to good use, may
not be taken away by king, or may not be taken away by
thieves, or may not be burnt up by fire, of may not carried
away by water, or may not be taken by unloved heirs. Thus,
Great King, his possessions, being enjoyed rightly, be¬
come of use to him and do not go to waste.
"For example, Great King, there lies not far from or
town a delightful lake filled with clear, cool, fresh and
sparkling water, with pleasant beaches. People draw water
from it, or drink from it, or bathe in it, or use its water as
they like. Thus, Great King, will its water, being put to
good use not go to waste. In the same way, Great King, a
rich person, in having great wealth, makes himself happy
and well-fed. He makes his mother and father happy and
220 • Sagathavagga samyutta
well-fed; he makes his wife and children happy and well-
fed; he makes his slaves and workers happy and well-fed;
he makes his friends and companions happy and well-fed.
He makes offerings to samanas and brahamanas with a
view to attaining the higher realms, the abodes of devas
and attaining happy beneficial realms. Such possessions,
put to good use, may not be taken away by king, or may not
be taken away by thieves, or may not be burnt up by fire,
or may not be carried away by water, or may not be taken
by unloved heirs. Thus, Great King, his possessions, being
enjoyed nghtly, become of use to him and do not go to
waste.
"Cool water in an uninhabited place is wasted away
from non-use: likewise, the property acquired by an
ignorant person is not used by himself, nor is it given
away.
"The wise man, the man of firm character, on acquir¬
ing wealth, enjoys it, puts it to proper use. That wise
man, having provided well for kith and kin, is free
from blame and reaches the celestial world."
End of the Pathama Aputtaka Sutta,
the ninth in this vagga.
10. Dutiya Aputtaka Sutta
Second Discourse on a Childless Man
131. The Bhagava was staying at Savatthi/. . During
that time right at noon in the day King Pasenadi of Kosala
approached the Bhagava, paid obeisance, and sat in a
suitable place. To the King seated thus, the Bhagava asked,
"Great King, where do you come from at this time of high
noon?"
"Venerable Sir, in Savatthi a rich householder has
Kossala Sarriyutta • 221
died. I have come here after transporting his treasures into
the palace as he was childless. Venerable Sir, the property
consists of ten million in gold alone, not to speak of the
(huge amount of) silver and metal coins. Venerable Sir, the
meals he took were such as cooked broken rice with sour
gruel. The clothes he wore were such as a gramentmade up
of three narrow pieces of hempen cloth stitched together.
He used such means of transport as travelling in an old
rickety carriage, and carrying an umbrella made of leaves."
"Quite so, Great King; Quite so Great King. Great
King , in a previous existence, that rich householder caused
alms-food to be offered to a Paccekabuddha named
Taggarasikhi. He just said: 'Give alms-food to the recluse,'
and left the place. Later he regretted having ordered the
alms-giving; 'Perhaps it would have been better if (instead
of giving the alms-food) the alms-food were fed to my
slaves and workmen.' (Further he killed tne only son of his
brother because he wanted his property.
"Great King , that rich householder caused alms-food
to be offered to the Taggarasikhi Paccekabuddha. As a
result of that deed he was reborn seven times in the celestial
realms. As a further result of the deed he became a rich man
in this very city of Savatthi for seven existences.
"Great King, that rich householder, having made the
offering (of alms-fod) later regretted it thinking: 'It would
have been better if my slaves and workmen had eaten it.' As
a result of that thought he was not inclined to eat good food;
he was not inclined to wear good clothes; he was not
inclined to use good means of transport; he was not
inclined to enjoy the five sense-pleasures. That rich house¬
holder, Great King, killed the only son of his brother
because he wanted his property. As a result of that deed he
underwent agony in the realm of suffering for a great many
222 • Sagathavagga samyutta
years, for many hundreds of years, for many thousands of
years, for many hundreds of thousands of years. As a
further result of that deed (he was without a son to inherit
his property, and) for the seventh time this intestate prop¬
erty of his was appropriated and sent to the royal treasury.
"That rich householder, Great King, had exhausted
the merit of his previous deed and he had not acquired fresh
merit. At present, Great King, that rich householder is
suffering in the Maharoruva realm of suffering.
"Great King , it is thus , the rich householder has fallen
to the Maharoruva realm of suffering."
Thus said the Bhagava . . .p. . . (this further utterance:)
"Paddy, riches, gold, silver, anything hoarded, slaves,
employees, servants dependent on one for their liv¬
ing, none of them can be carried over (to the next
life).
All must be left behind.
Only those actions done by a person either in deed,
word or thought, are in fact his own property which
he takes with him, and which follows him closely like
a shadow.
"Therefore, one should do good deeds, thereby accu¬
mulating merit for future welfare. Only good deeds
can be relied on by beings (to stand them in good
stead) in future existences."
End of the Dutiya Aputtaka Sutta,
the tenth in this vagga.
End of the Dutiya vagga,
the second in this samyutta.
Kosala Saitiyutta
Namo tassa bhagavato arahato sammasambuddhassa
(iii) TATI Y A VAGGA
1 . Puggala Sutta
2. Ayyika Sutta
3. Loka Sutta
4. Issatta Sutta
5. Pabbatupama Sutta
Kossala Sartiyutta • 225
(iii) Tatiya Vagga
1. Puggala Sutta
Discourse On Types of Persons
132. The Bhagava was staying at Savatthi.. .At that
time, King Pasenadi of Kosala approached the Bhagava,
paid obeisance, and sat at a suitable place. To the King
seated thus, the Bhagava said: "Great King, four types of
persons are to be definitely found in the world, and who are
the four? There is the one who is in darkness and who goes
into darkness; there is the one who is in darkness and who
goes into the light; there is the one who is in the light and
who goes into darkness; and there is the one who is in the
light and who goes into the light.
"How, Great King, does a person who is in darkness
go into darkness? In this world, Great King, a certain
person is bom into the low castes which are poverty-
stricken, always in want and hungry and which find it hard
to earn a living, getting food and clothing with difficulty,
such as the beggar class, the basket-maker class, the
hunting and fishing class, the tanning class, and the class
of rubbish removers. And such a person is ugly, unsightly,
and dwarfish. Being blind, or being crooked in an arm, or
being lame or being crippled, such a person is full of
diseases. For such a person, food, beverages, dresses,
vehicles, flowers, perfumes, unguents, sleeping or living
places and lighting oil are seldom available. Such a person
may commit evil deeds bodily, verbally or mentally.
Having committed evil deeds bodily, verbally or mentally,
such a person after death and dissolution of the body
reappears in wretched destinations, in miserable exist¬
ences, states of ruin, and realms of continuous suffering.
"Great King, take for example a person who might go
226 • Sagathavagga sarnyutta
from gloom to gloom, from darkness to darkness, from
blood and filth to blood and filth. Great King, the person of
whom I speak is like the person in that example. Great King
this is how a person who is in darkness goes into darkness.
"And how, Great King, does a person who is in
darkness go into the light? In this world, Great King, a
certain person is bom into the low castes which are
poverty-stricken, always in want and hungry and which
find it hard to earn a living, getting food and clothing with
difficulty, such as the beggar class, the basket-maker class,
the hunting and fishing class, the tanning class and the
class of rubbish removers. And such a person is ugly,
unsightly, and dwarfish. Being blind or being crooked in
an arm, or being lame, or being crippled, such a person is
full of diseases. For such a person, food, beverages dresses,
vehicles, flowers, perfumes, unguents, sleeping and living
places and lighting oil are seldom available. Such a person
may perform good deeds bodily, verbally or mentally.
Having performed good deeds bodily, verbally or men¬
tally, such a person after death and dissolution of the body
goes to a good destination in the realm of the devas.
"Great King, take for example a person who might
climb from the ground to a raised seat, from the raised seat
to the back of a horse, from back of the horse to the back
of an elephenat, from the back of the elephant to the terrace.
Great King, the person of whom I speak is like the person
in that example. Great King, this is how a person who is in
the darkness and goes into the light.
"And how, Great King, does a person who is in the
light go into darkness? In this world, Great King, a certain
person is bom into the high castes which have great
treasure, great wealth, much gold and silver, many attrac¬
tive articles of adornments, immense supplies of goods and
Kosaia Sanbyutta • 227
grains, such as the rich ruling class, the rich brahmin class,
or the rich householder class. Such a person is very good
looking, attractive in appearance, magnetic, and endowed
with the most exquisite complexion. For such a person,
food, beverages, dresses, vehicles, flowers, perfumes,
unguents, sleeping and living places and lighting oil can be
obtained easily. Such a person may commit evil deeds
bodily, verbally or mentally. Having committed evil deeds
bodily, verbally or mentally, such a person after death and
dissolution of the body reappears in wretched destinations,
in miserable existences, states of ruin and realms of con¬
tinuous suffering.
"Great King, take for example a person who might
descend from a terrace to the back of an elephant, from the
back of the elephant to the back of a horse, or from the back
of the horse to a raised seat, from the raised seat to the
ground; and from the ground might enter a dark abyss.
Great King, the person of whom I speak is like the person
in that example. Great King, this is how a person who is in
the light goes into the darkness.
"And how, Great King, does a person who is in the
light go into the light? In this world, Great King, a certain
person is bom into the high castes which have great
treasure, great wealth, much gold and silver, many attrac¬
tive articles of adornments, imense supplies of goods and
grains, such as the rich ruling class, the rich brahmin class
and the rich householder class. Such a person is very good
looking, attractive in appearance, magnetic and endowed
with the most exquisite complexion. For such a person
food, beverages, dresses, vehicles, flowers, perfumes,
unguents, sleeping or living places can be obtained easily.
Such a person may perform good deeds bodily, verbally or
mentally. Having performed good deeds bodily, verbally
228 • Sagathavagga samyutta
or mentally, such a person after death and dissolution of the
body goes to a good destination in the realm of the devas.
"Great King, take for example a person who might
move from a raised seat to another raised seat, from the
back of an elephant to the back of another elephant, from
a terrace to another terrace. Great King, the person of
whom I speak is like the person in that example. Great
King, this is how a person who is in the light goes into the
light.
"These, Great King, are the four types of persons that
are definitely found in the world." Thus said the Bhagava
. . .p. . . (this further utterence:)
"A man, O King, is poor; he lacks religious convic¬
tion; he is stingy and miserly ; he has evil thoughts; he
holds the wrong views, and is disrespectful.
"He abuses and curses samanas, brahmanas and other
mendicants; he is a non-believer in action and its
consequence, and he has a sharp tongue.
"He prevents the giving of food to those who ask for
it. Such a man, O King, Ruler of Men, goes to the
dreadful realms of continuous suffering when he
dies. He is the one who is in darkness and who goes
into darkness.
"A man, O King, is poor; he has religious conviction;
he is not stingy; he gives alms; he has good thoughts;
his mind is not distracted.
"He rises up and speaks respectfully to samanas, bra
hamaas and other mendicants; he leads a virtuous
life.
"He does not prevent giving of food to those who ask
for it. Such a man, O King, Ruler of Men, goes to the
celestial world when he dies. He is the one who is in
Kosala Saniyutta • 229
darkness and who goes into the light.
"A man, O King, is wealthy; he lacks religious
conviction; he is stingy and miserly; he has evil
thoughts; he holds the wrong view and is disrespect¬
ful.
"He abuses and curses samanas, brahmanas, and
other mendicants; he is a non-believer in action and
its consequence, and he has a sharp tongue.
"He prevents the giving of food to those who ask for
it. Such a man, O King, Ruler of Men, goes to the
dreadful realms of continuous suffering when he
dies. He is the one who is in the light and who goes
into darkness.
"A man, O King, is wealthy; he has religious convic¬
tion; he is not stingy; he gives alms; he has good
thoughts; his mind is not distracted.
"He rises up and speaks respectfully to samanas
brahmanas and other mendicants ; he leads a virtuous
life.
"He does not prevent the giving of food to those who
ask for it. Such a man, O King , Ruler of Men, goes to
the celestial world when he dies. He is the one who
is in the light and who goes into the light."
End of the Puggala Sutta,
the first in this vagga.
230 • Sagathavagga samyutta
2. Ayyika Sutta
Discourses Concerning Grandomother
133. The Bhagava was staying at Savatthi... To
King Pasenadi of Kosala who was sitting at a suitable
place, the Bhagava asked, "Great King, where do you
come from at this time of high noon?"
"Venerable Sir, my grandmother, old, aged, advanced
in years, ripe in exprience, having reached the last stage of
life, a hundred and twenty years old, has died. Venerable
Sir, I loved and adored my grandmother. Venerable Sir, if
by giving away an elephant-treasure I could get my wish
that my grandmother should not die, I would give away the
elephant- treasure. Venerable Sir, if by giving away a
horse-treasure I could get my wish that my grandmother
should not die, I would give away the horse-treasure.
Venerable Sir, if by giving away a province I could get my
wish that my grandmother should not die, I would give the
province away."
"All beings, Great King, are subject to death. Death
is the (inevitable) end. Death cannot be avoided."
"Marvellous, Venerable Sir; astounding, Venerable
Sir, that the Bhagava has made this excellent remark: 'All
beings are subject to death. Death is the (inevitable) end.
Death cannot be avoided."
"Great King, quite so; Great King, quite so. All
beings are subject to death. Death is the (inevitable) end.
Death cannot be avoided. Just as, Great King, all the pots
made by the potter, irrespective of whether they are raw
and still unbaked or are well-baked, are liable to get
broken; just as all pots must end in breaking up; just as
there is no pot that can avoid breaking up so also. Great
King, all beings are subject to death. Death is the (inevita-
Kosala Sartiyutta • 231
ble) end. Death cannot be avoided."
Thus said the Bhagava . . .p. . . (this further utterance:)
"All beings will die; indeed life ends in death.
Incurring good or bad effects of their own actions,
they will proceed according to their actions incurring
good and bad consequence.
"Those who do evil deeds will go to the realms of
continuous suffering. And those who do good deeds
will go to the good destinations.
"Therefore one should accumulate merit relating to
the future state. Only good deeds can be relied on by
beings (to stand in good stead) in future existences."
End of the Ayyika Sutta,
the second in this vagga.
3. Loka Sutta
Discourse On the World
134. The Bhagava was: staying- at Savatthi. . . Having
sat at a suitable place* King Pasendadi of Kosala said to the
Bhagava thus: "Venerable Sir, how many factors arising in
the world bring about disadvantage, s uffering and discom¬
fort?"
"Great King* three factors arising in the world bring
about disadvantage, suffering and discomfort. What are
the three? Great King, greed arising in the world brings
about disadvantage, suffering and discomfort. Great King,
hatred arising in the world brings about disadvantage,
suffering and discomfort. Great King, bewilderment aris¬
ing in the world brings about disadvantage, suffering and
discomfort. Great King, these three factors arising in the
world, bring about disadvantage, suffering and discom-
232 • Sagathavagga samyutta
fort. Thus said the Bhagava. . .p. . . (This further utterance:)
"Just as the bamboo is ruined by its own fruit, so also
an evil minded person is ruined by greed, hatred and
bewilderment which arise in himself."
End of the Loka Sutta,
the third in this vagga.
4. Issatta Sutta
Discourse with Skill in Archery as an Example
135. The Bhagava was staying at Savatthi. . .Having
seated at a suitable place, King Pasenadi of Kosala said to
the Bhagava thus: "Venerable Sir, to whom should offer¬
ings be made?"
"To whomsoever you have confidence in, Great
King."
"And, Venerable Sir, to what kind of person should
offerings be made to produce great results?"
"Great King, that question, 'To whom should offer¬
ings be made?' is quite different from this question, 'To
what kind of person should offerings be made to produce
great results?'
"Great King, great results are produced by (offerings
made to ) one who is moral; great results are not produced
by (offerings made to) one who is immoral. Well then,
Great King, regarding this matter I shall ask you in turn a
question; answer in whichever way you please. Great
King , what do you think of that (which I shall speak of) . Let
us say you are marshalling your forces in preparation for
war. Then there might come some young prince who has
not learnt archery, who has never practised, who has not
been trained in it, who has never exhibited his skill, who is
Kosala Samyutta • 233
cowardly, who is fainthearted, who is frightened and who
is most likely to run away. Now, would you employ that
man? Would you want such a man?"
"No, Venerable Sir, I would not employ that man. I
would not want such a man."
"Then, there might come some young brahmin who
has not learnt archery . . .p. . . then there might come some
young man of the merchant class who has not learnt
archery, . . .p. . . Then there might come some young man of
the labourer class who has not learnt archery, . . .p. . .?"
"No, ...p... I whould not want such a man."
"Great King, what do you think of that (which I shall
speak of)? Let us say you are marshalling your forces in
preparation for war. And there might come a young prince
who has learnt archery, who has practised it, who has been
trained in it, who has exhibited his skill, who is not
cowardly, who is not fainthearted, who is not frightened
and who would never think of running away. Now, would
you employ that man? Would you want such a man?"
"Venerable Sir, I would employ that man. I would
want such a man."
"Then, there might come some young brahmin who
has learnt archery, ...p... Then there might come some
young man of the merchant class who has learnt archery,
...p... Then there might come some young man of the
labourer class who has learnt archery, who has practised it,
who has been trained in it, who has exhibited his skill, who
is not cowa^ily, who is not faint-hearted, who is not
frightened and who would never think of running away.
Now, would you employ that man? Would you want such '
a man?"
"Venerable Sir, I would employ that man. I would
vuint such a man."
234 • Sagathavagga samyutta
"In the same way, Great King, great results are
brought about by offerings made to a person from what¬
ever caste who renounces home-life and becomes a home¬
less recluse, and who abandons five factors and is pos¬
sessed of five factors. What are the five factors which he
abandons? He abandons sense-desire; he abandons ill will;
he abandons sloth and torpor; he abandons distraction and
worry; he abandons uncertainty. These are the five factors
he abandons.
"What are the five factors that he is possessed of? He
is possessed of the arahat's attribute of complete morality;
he is possessed of the arahat’s attribute of complete con¬
centration; he is possessed of the arahat's attribute of
complete insight; he is possessed of the arahat's attribute of
complete liberation from all defilements (arahattaphala);
he is possessed of the arahat's atribute of reflective knowl¬
edge (paccavekkhana nana) of complete liberation from all
defilements. These are the five factors that he is possessed
of. Offerings made to one who has abandoned those five
factors and is endowed with those five factors bear abun¬
dant fruit."
Thus said the Bhagava. . .p. . . (this further utterance:)
"If a certain youth is skilled in archery, and is pos¬
sessed of strength and zeal, * who wished to
fight a war should employ him.
A coward should not be employed just bTcause of his
birth.
"So, too, a wise one who is possessed of forbeai-:ince
and deep delight in the practice of the Teac)>*nb
(which are the attributes of arahatship) and who leat^s
the life of an ariya should be honoured despite his
lowly birth.
Kos&la SanAyutta • 235
"Delightful hermitages should be built for learned
persons. In the parched countryside water tanks and
wells should be provided. As well as bridges and
roads in rugged terrain.
"Food and beverages, robes and shelter, should be
offerred with a joyous mind to those who are clearly
upright.
"Just as from a hundred crested clouds the rain pours
on to the earth accompanied by flashes of lightning
and roars of thunder, flooding both high ground and
low-
So also a wise and well-informed person guided by
religious conviction, preparing food with great care,
satisfies the mendicant with food and beverages.
"Throbbing with joy, he distributes offerings, shout¬
ing out, ’Give!’ And his words resound like the
thundering rain. The broad stream of that meritorious
deed fills the heart of the generous giver."
End of the Issatta Sutta,
the fourth in this vagga.
5. PabbatQpama Sutta
Discourse With a Mountain Simile
136. The Bhagava was staying at Savatthi... To
King Pasenadi of Kosala, sitting at a suitable place, the
Bhagava asked, "Great King, where do you come from at
this time of high noon?"
"Venerable Sir, there are royal tasks to be performed ,
by kings who have been bom into the rulling class, who
have been ceremonially anointed, who enjoy power to the
fullest extent, who indulge themselves in sensual pleas-
236 • Sagathavagga sarriyutta
ures, whose rule is firmly established in their dominions,
who hold imperial sway over extensive conquered territo¬
ries; I have just now performed such tasks."
"Great King, what do you think of that (which I shall
speak of)? There might come from the east, a trusted man
of yours whose words are to be believed and who might say
this to you: 'Mark this, O King, I have come from the east.
There I have seen a huge mountain like a vast cloud come
crushing all living beings. Great King, do whatever needs
to be done by you in this matter?' Then there might come
a second man from the west,. . .p. . . Then there might come
a third man from the north. . .p. . . Then there might come
from the south a trusted man of yours whose words are to
be believed and might say this to you, 'Mark this, O King,
I have come from the south. There I have seen a huge
mountain like a vast cloud come crushing all living beings.
Great King, do whatever needs to be done by you in this
matter.’ Great King, if such a terrible danger should arise
threatening mankind with total destruction, and as human
existence is a most difficult thing to get, what would you
do about it?"
"Venerable Sir, if such a terrible danger should arise
threatening mankind with total destruction, and as human
” existence is a most difficult thing to get, what else is there
to do than to practice the dhamma, to live righteously, to
seek merit and to do good deeds?"
"I tell you, Great King, I apprise you of this, Great
King: ageing and death is oppressing you. Great King,
when oppressed by ageing and death what would you do?"
"Venerable Sir, if oppressed by ageing and death,
what else is there to do than to practise the dhamma, to live
righteously, to seek merit and to do good deeds? Venerable
Sir, there is waging of war using elephant by kings who
Kosala Samyutta • 237
have been bom into the ruling class, who have been
ceremonially anointed, who enjoy power to the fullest
extent, who indulge themselves in sensual pleasures, whose
rule is firmly established in their dominions, who hold
imperial sway ever extensive conquered territories. Vener¬
able Sir, when those who wage war using elephants are
oppressed by ageing and death, there is for them nowhere
to go, no recourse. Venerable Sir, there is waging of war
using horses by kings, who have been bom into the ruling
class, who have been ceremonially anointed . . .p. . . There
is waging of war using chariots by kings . . .p. . . When those
who wage war using infantry are oppressed by ageing and
death, there is for them nowhere to go, no recourse.
"Venerable Sir, such a line of kings has great minis¬
ters who give them advice. Venerable Sir, when those
ministers who are able to break up the advancing enemies
are oppressed by ageing and death, for them too there is
nowhere to go, no recourse.
"Venerable Sir, such a line of kings has a great deal
of gold and silver either burned in the ground or hung up
in the open. By using this wealth we have been able to
corrupt the advancing enemies (getting them at odds with
one another). Venerable Sir, when the kings who wage war
by using wealth are oppressed by ageing and death, for
them there is nowhere to go, no recourse. Venerable Sir,
when oppressed by ageing and death, what else is there to
do than to practise the dhamma, to live righteously, to seek
merit and to do good deeds?"
"Quite so, Great King, quite so. When oppressed by
ageing and death, what elese is there to do than to practise
the dhamma, to live righteously, to seek merit and to do
good deeds? Thus said the Bhagava ...p... (this further
utterence:)
238 • Sagathavagga samyutta
"Just as, from the four directions, Rocky mountains
as high as the open sky come rolling down on all sides
crushing all life,-
"So also all living beings, whether ruler or brahmin,
merchant or labourer or beggar or rubbish removers,
are oppressed by ageing and death; no one is ex¬
cepted, all are thus oppressed.
"That area (of ageing and death) is noplace for using
war elephants or war chariots or infantry.
Waging war by using (minister’s) advice or by using
wealth is not able to obtain victory.
"Therefore the wise man who sees well his own
welfare should have conviction in the Buddha, the
Dhamma and the Sarrigha.
"He who conducts himself righteously in deed, word
and thought is praised here and now; as for the
hereafter he rejoices in the celestial realms."
End of the Pabba.tupama Sutta,
the fifth in this vagga.
End of Tatiya Vagga,
the third in this Saniyutta.
End of the Kosala Saniyutta.
M&ra SanAyutta
Namo tassa bhagavato arahato SammAsambuddhassa
(i) PATHAMA VAGGA
1. Tapokamma Sutta
2. Hatthirajavanna Sutta
3. Subha Sutta
4. Pathama MarapSsa Sutta
5. Dutiya Marapasa Sutta
6. Sappa Sutta
7. Sapati Sutta
8. Nandati Sutta
9. Pathama Ayu Sutta
10. Dutiya Ayu Sutta
M&ra Saitiyutta • 241
IV Mara Sairiyutta
Group of Related Discourses Involving Mara
(i) Pathama Vagga
1. Tapokamma Sutta
Discourse On Austere Pra ctice
137. Thus have I heard:
At one time the Bhagava, in the first days of his
buddhahood, was staying in the Uruvela Forest, at the foot
of the Goat-herd's banyan tree by the bank of the River
Neranjara. To the Bhagava in solitary retreat, there oc¬
curred this thought: 'Freed am I now from the extremely
hard practice! Indeed, it is good I am now free from the
futile practice of extreme hardship! Good, indeed, is this!
Good, is rftlftaSft fton? HAfilpmpntc anH aaaH in ic tKo
242 • SagSthavagga samyutta
"Morality, Concentration and Insight Knowledge
have I developed for Magga-Insight and have at¬
tained the highest purity. O Antaka (i.e. Mara) you
are defeated.
"Mara the Wicked One then realised, The Bhagava
knows me; the Sugata knows me,' and, feeling frustrated
and miserable, he vanished thence.
End of the Tapokamma Sutta,
the first in this vagga.
2. Hatthir&javanna Sutta
The King-Elephant's Appearance Discourse
138. Thus have I heard:
At one time the Bhagava, in the first days of his
buddhahood, was staying in the Uruvela Forest at the foot
of the Goat-herd's banyan tree by the bank of River
Neranjara. One day during that time, the Bhagava was
sitting in the open, in the utter darkness of the night. The
rain was drizzling. Then Mara the Wicked One, desiring to
make the Bhagava feel hair-raising dread and terror, took
on the appearance of the huge king -elephant, and drew
near to the Bhagava. His head was like a huge dark boulder,
his tusks were of the colour of pure silver, and his trunk was
like a beam of a huge plough. The Bhagavaknew that it was
Mara the Wicked One and spoke to him in the following
verse:
"Over such a long period you have been coming
round taking on various forms, fair or forbidding. It
has been of no benefit to you, wicked one. Antaka
(i.e., Mara) you are defeated."
Mara the Wicked One then realized, "The Bhagava
Mara Saniyutta • 243
knows me; the Sugata knows me" and, feeling frustrated
and miserable, he vanished thence.
End of the Hatthirajavanna Sutta
The second in this vagga.
3. Subha Sutta
Discourse Connected with Brilliant Colours
139. Thus have I heard:
At one time the Bhagava, in the first days of his
Buddhahood, was staying in the Uruvela Forest at the foot
of the Goat-herd’s banyan tree by the bank of River
Neranjara. One day during that time, the Bhagava was
sitting in the open and in the utter darkness of the night. The
rain was drizzling. Then Mara the Wicked one, desiring to
make the Bhagava feel hair-raising dread and terror, drew
near to the Bhagava. He caused forms of exquisite or
ghastly colours and of brilliant or dull colours to appear not
far from the Bhagava. The Bhagava knew that it was Mara
the Wicked One at it (again) and spoke to him in these
verses:
"Over such a long period you have been coming
round taking on various forms, fair or forbidding. It
has been of no benefit to you, Wicked One. Antaka,
(i.e. Mara) you are defeated.
"They who are in complete control (of themselves)
by way of deeds, words or thoughts, do not come
under Mara's dominion; they do not become Mara’s
disciples."
Then Mara the Wicked One . . .p. . . vanished thence.
End of the Subha Sutta,
the third in this vagga.
244 • Sagathavagga saniyutta
4. Pathama Marap&sa Sutta
First Discourse On Mara's Snare
140. Thus have I heard:
At one time the Bhagava was staying at the Deer Park
in Baranasl. Then the Bhagava said to the bhikkhus,
"Bhikkhus!" and the bhikkhus replied, "Venerable Sir".
The Bhagava spoke thus: "Bhikkhus, by appropriate appli¬
cation of the mind and appropriate right effort
(sammappadhana), I have attained the incomparable re¬
lease from defilements; I have realised the incomparable
release. You too, bhikkhus, attain the incomparable re¬
lease, realise the incomparable release by applying appro¬
priate attention and by appropriate right effort." At that
time Mara the Wicked One approached the Bhagava and
uttered this verse:
"You are bound fast in the snares of defilements both
celestial and human1.
Caught as you are in the snares of defilements,
Samana, you will find no escape from my domain."
"I have become free from the snares of defilements
both celestial and human; as I have become free from
the snares of defilements, 0 Antaka (i.e. Mara), you
are defeated."
Then Mara the Wicked One . . .p. . . vanished thence.
End of the Pathama M&rapSsa Sutta,
the Fourth in this vagga.
2. defilements both celestial and human: sensual pleasures in
which devas and human beings are enmeshed.
Mira SarAyutta • 245
5. Dutiya Marapasa Sutta
Second Discourse on Mara’s Snare
141. Thus have I heard:
At one time the Bhagava was staying at the Deer Park
in Baranasl. Then the Bhagava said to the bhikkhus,
"Bhikkhus!" and the bhikkhus replied, "Venerable Sir."
The Bhagava spoke thus: "Bhikkhus, I have become free
from all snares of defilements pertaining to the celestial
world as well as those of the human world. You also have
become free from all snares of defilements, both celestial
and human. Go forth, bhikkhus, on journeys for the welfare
of many men, for the happiness of many men, out of
compassion for the world, for the welfare and happiness of
devas and men. Let not any two of you go on one and the
some journey. Proclaim the Dhamma, bhikkhus, the
Dhamma that is excellent at the beginning, excellent at the
middle, and excellent at the end with richness in meaning
and words. Make clear the practice of the Noble Life of
Purity which is complete in its entirety and pure in every
aspect. There are beings in whose eye (of knowledge) there
is only a little dust (of defilement), who stand to lose from
not hearing the Dhamma. There will be those who compre¬
hend the Dhamma (of the Four Ariya Truths). I also,
bhikkhus, will go to the market-town of Sena in Uruvela to
expound the Dhamma.
Then Mara the Wicked One approached the Bhagava
and spoke to the Bhagaa in verse:
"Celestial snares and human snares, all kinds of
snares bind you fast. Caught as you are in mighty
bonds, Samana, you will find no escape from my
domain."
246 • Sagathavagga saniyutta
(Then the Bhagava replied:)
"I have become free from all kinds of snares, whether
cellestial or human; I have become free from mighty
bonds. O Antaka, you are defeated."
Then Mara the Wicked One . . .p. . . vanished thence.
End of the Dutiya M&rap&sa Sutta,
the fifth in this vagga.
6. Sappa Sutta
The Serpent Discourse
142. Thus have I heard:
At one time the Bhagava was staying in Rajagaha at
the Veluvana Grove where black squirrels were fed. One
day, during that time the Bhagava was sitting in the open,
in the utter darkness of the night. The rain was drizzling.
Then Mara the Wicked One, desiring to make the Bhagava
feel hair-raising dread and terror, took on the appearance
of a huge king-serpent and drew near to the Bhagava. His
body was like a huge dugout, his hood was like a distiller's
big mat, his eyes wee like the great copper salvers of the
King of Kosala, his tongue was flashing out like the flashes
of lightning in a thunderstorm, and the sound of his
breathing in and out was like the sound made by the puffing
of a smith's bellows. The Bhagava knew that it was Mara
the Wicked One and spoke to him in the following verse:
"The Great Sage who is in full control of himself
resorts to secluded places for shelter; he lives dis¬
carding any attachment to self, that indeed being
proper for him.
"Amidst many beasts of prey, amidst many dangers
(animate or inanimate), amidst many poisonous
Mara Saniyutta • 247
snakes and the like, the Great Sage who has resorted
to the sheltered secluded places ramains unshaken by
these things, not even a hair of his body moving.
’’Let the sky be rent asunder, let the earth quake
convulsively, let all living beings be frightened and
alarmed, let a sharp spear be aimed straight at the
chest, the Buddhas never will seek shelter and pro¬
tection for their bodies.”
Mara the Wicked One then realised, "The Bhagava
knows me; the Sugata knows me;" and, feeling frustrated
and miserable, he vanished thence.
End of the Sappa Sutta,
the sixth in this vagga.
7. Sapati Sutta
Discourse On One Who Sleeps
143. At one time the Bhagava was staying in
Raj ag aha at the Veluvana Grove where black squirrels
were fed. The Bhagava had been walking up and down in
the open for most of the night. At the predawn part of the
night the Bhagava washed his feet, entered the monastery
and lay down on his right side, nobly (like a lion) placing
his left foot over and a little beyond the right foot, with
mindfulness and deliberation and keeping in his mind a
predetermined time of arising. Mara the Wicked One
approached the Bhagava and spoke to the Bhagava in these
verses:
"What! Do you sleep? Why do you sleep?
Are you sleeping the sleep of the death?
248 • Sagathavagga sarriyutta
Or are you sleeping as if in sole possession of an
empty house? Or are you sleeping till sunrise?"
"In the Buddha there is no enmeshing net of craving
that leads to any existence whatsoever. The Buddha
sleeps as all forms of defilements which are the
substrata of existence have become extinct in him.
Mara, what benefit is there in your attempts (to
disturb me)?
Then Mara the Wiched One . . .p. . . Vanished thence.
End of the Sapati Sutta
the seventh in this vagga.
8. Nandati Sutta
Discourse On TakingDelight
144. Thus have I heard:
At one time the Bhagava was residing at the Jetavana
Monastery of Anathapindika in Savatthi. At that time
Mara the Wicked One approached the Bhagava and uttered
this verses in the presence of the Bhagava:
"He who has children gets delight from the children;
similarly, he who has cows gets delight from the
cows. Men get delight from sense-pleasures; lacking
them, one is deprived of such delight."
(The Buddha replied:)
"He who has children worries on account of the
children; similarly, he who has cows worries on
Mira SarAyutta • 249
account of the cows. Men worry on account of sense-
pleasures. When one has no sense-pleasures one is
free from worry."
Mara the Wicked One then realised, "The Bhagava
knows me; the Sugata knows me;" and, feeling frustrated
and miserable, he vanished thense.
End of the Nand&ti Sutta,
the eighth in this vagga.
9. Pathama Ayu Sutta
First Discourse On Life
145. At one time the Bhagava was staying in
Rajagaha at the Veluvana Grove, where black squirrels
were fed. Then the Bhagava said to the bhikkhus
"Bhikkhus," and the bhikkhus replied, "Venerable Sir."
The Bhagava spoke thus:
"This life of man, bhikkhus, is short; one must
proceed to the next existence, meritorious deeds should be
done. The life of Purity should be lived. Anyone who has
been bom must die. bhikkhus, (even) one who has a long
life lives a hundred years, or somewhat more."
Then Mara the Wicked One approached the Bhagava
and uttered this verse:
"Long is man's life; no good man should scorn it (as being
short). Live like a (carefree) suckling. There is no
coming of Death."
(The Bhagava said:)
"Short is man's life, a good man should scorn it. Live
like the man whose head is on fire; Death never fails
to come.
250 • Sagathavagya samyutta
Then Mara the Wicked One. . .p. . vanished thence.
End of the Pathama Ayu Sutta,
the ninth in this vagga.
10. Dutiya Ayu Sutta
Second Discourse On Life
146. At one time the Bhagava was staying in
Raj ag aha at the Veluvana Grove, where black squirrels
were fed. Then the Bhagava said to the bhikkhus
"Bhikkhus", and the bhikkhus replied, "Venerable Sir."
The Bhagava spoke thus:
"This life of man, bhikkhus, is short; one must
proceed to the next existence. Meritorious deeds should be
done, the Life of Purity should be lived. Anyone who has
been bom must die.
"Bhikkhus, (even) one who has a long life, lives a
hundred years, or somewhat more."
Then Mara the Wicked One approached the Bhagava
and uttered this verse:
"Days and nights do not pass on; life never ceases.
Just as the wheel continually follows the carriage
shaft, so also man's life always follows him."
(The Bhagava said:)
"Days and nights pass away; life comes to a stop.
Like the waters of the rivulet man's life runs out."
Mara the Wicked One then realized, "The Bhagava
knows me; the Sugata knows me;" and, feeling frustrated
and miserable, he venished thence.
End of the Dutiya Ayu Sutta
the tenth in this vagga.
End of the Pathama vagga,
the first in the Mara Samyutta.
Mira Saniyutta
Namo tassa bhagavato arahato Sammasambhddhassa
(ii) DUTIYA VAGGA
1. Pasana Sutta
2. Kinnuslha Sutta
3. Sakalika Sutta
4. Patirupa Sutta
5. Manasa Sutta
6. Patta Sutta
7. Chaphassayatana Sutta
8. Pinda Sutta
9. Kassaka Sutta
10. Rajja Sutta
Mira Saniyutta • 253
(ii) Dutiya Vagga
1. P&sftna Sutta
The Rocks Discourse
147. At one time the Bhagava was staying at Ra
jagaha, on Mount Gijjaktita. One day, during that time, the
Bhagava was sitting in the open, in the utter darkness of the
night. The rain was drizzling. Then Mara the Wicked One,
desiring to make the Bhagava feel hair-raising dread and
terror, went to where the Bhagava was and hurled down
the huge rocks causing them to clash and split near the
Bhagava. The Bhagava knew that it was Mara the Wicked
One and uttered this verse:
"Even if you (Mara) were to shake the entire
Gijjakata Mountain, the Buddhas, well released from
defilements, remain unshaken."
Mara the Wicked One then realize, "The Bhagava
knows me; the Sugata knows me;" and, feeling frustrated
and miserable, he vanished thence.
End of the Pasana Sutta,
the first in this vagga.
2. Kinnuslha Sutta
Discourse Concerning Bold Proclamation
148. At one time the Bhagava was staying at the
Jetavana Monastery of Anathapindika in Savatthi. During
that time, the Bhagava was expounding the dhamma in the
midst of a big audience.
Then it occurred to Mara the Wicked One thus, "This
Samana Gotama is expounding the dhamma in the midst of
a big audience. What if I were to go there and deprive the
254 • Sagathavagga samyutta
audience of the eye of knowledge." Then Mara the Wicked
One went to where the Bhagava was and spoke to the
Bhagava in verse:
"Why are you boldly proclaiming the dhamma amidst
a big audience like the lion's roaring?
Do you have an opponent (lit., rival wrestler)?
Do you think you are the conqueror (already)?
(The Bhagava said:)
"The Tathagatas, who are mightily energetic, who
are possessed of the Ten Strengths and who have
crossed over the flood of craving in the world, indeed
boldly proclaim the dhamma amidst a big audience."
Mara the Wicked One then realized, "The Bhagava
knows me; the Sugata knows me;" and, feeling frustrated
and miserable, he vanished thence.
End of the Kinnuslha Sutta,
the second in this vagga.
3. Sakalika Sutta
Discourse Relating to Rock Splinter
149. Thus have I heard:
At one time the Bhagava was staying in Rajagaha at
the Maddakucchi Deer Park. During that time the
Bhagava's foot was struck by a splinter of rock. The
Bhagava felt excessive physical pain which was torment¬
ing, acute, harsh, severe, nasty and unpleasant. Not com-
M&ra Saniyutta • 255
plaining at all the Bhagava bore the pain with fortitude,
maintaining mindfulness and clear comprehension. He lay
nobly (like a lion) on his right side on the great robe which
was spread on the ground folded fourfold placing one fact
over and a little beyond the other with mindfulness and
deliberation. Then Mara the Wicked One approached the
Bhagava and spoke to the Bhagava in verse:
"Do you sleep because of torpor? Or are you ab¬
sorbed in musing over recitations? Or have you
nothing useful to do? Why are you so inclined to
sleep alone in quiet seclusion?"
(The Bhagava said:)
"I sleep not because of torpor, nor am I absorbed in
musing over recitations. Having fully realised my
goal (of Nibbana), and being without anxiety, I sleep
alone in this quiet seclusion, always extending com¬
passion to all beings.
"In this world there are certain people palpitating
from piercing arrows (of defilements) in the chest.
Even they can get their sleep. So why should I not
sleep, being free from any dart (of defilement).
"When awake I have no misgivings (amidst danger)
and also I am not afraid to sleep.
"Days and nights bring no cares for me since I do not
see any disadvantage to the world (in my sleeping).
So I sleep always extending compassion to all be¬
ings."
256 • Sagathavagga samyutta
Mara the Wicked One then realized, "The Bhagava
knows me; the Sugata knows me;" and feeling frustrated
and miserable, he vanished thence.
End of the Sakalika Sutta,
the third in this vagga.
•
4. Patirapa Sutta
Discourse on Appropriateness
1 50. At one time the Bhagava was staying in the only
rest house in a brahmin village in the country of Kosalans.
During that time the Bhagava was expounding the dhamma
in the midst of a big audience of householders. Then it
occured to Mara the Wicked One thus: "This Samana
Gotama is expounding the dhamma in the midst of a big
audience of householders. What if I were to go there and
deprive the audience of the eye of knowledge." Then,
Mara the Wicked One went to where the Bhagava was, and
spoke to the Bhagava in verse:
"You are instructing others which is not at all appro¬
priate. Don't let likes and dislikes attach themselves
to you, who are also thus behaving."
(The Bhagava said:)
"The Enlightened One instructs others out of deep
regard for their welfare. The Tathagata is free from
likes and dislikes."
Mara the Wicked One then realized, "The Bhagava
knows me; the Sugata knows me;" and, feeling frustrated
M&ra Sarnyutta • 257
and miserable, he vanished thence.
End of the Patirtipa Sutta,
the fourth in this vagga.
5. M&nasa Sutta
Discourse On the Share of Sensuality
151. Thus have I heard:
At one time the Bhagava was residing at the Jetavana
Monastery of Anathapindika in Savatthi. At that time
Mara the Wicked One approached the Bhagava and spoke
to the Bhagava in verse:
"Ever in association with the mind, the snare of
attachment reaches everywhere, seizing even the
mighty ones that fly through the air. I shall bind you
with it. You will not, samana, escape from one."
(The Bhagava said:)
"I am devoid of any desire for whatever forms,
sounds, tastes, odours and tangible objects that may
delight the mind. 0 Antaka, you are defeated."
Mara the Wicked One then realized, "The Bhagava
knows me; the Sugata knows me;" and, feeling frustrated
and miserable, he vanished thence.
End of the M&nasa Sutta,
The fifth in this vagga.
258 • Sagathavagga samyutta
6. Patta Sutta
The Alms-bowl Discourse
152. The Bhagava was staying at Savatthi.. . At thai
time the Bhagava, by means of a discourse on the five
aggregates which are the objects of Clinging, showed the
bhikkhus clearly (the characteristics of the five knandha
aggregates) making them fully accept (this instruction),
arousing their enthusiasm (for practising according to this
instruction), and making them feel gladdened ( in their
achievements). The bhikkhus listened to the dhamma
respectfuly, giving their mind to it, directing all their mind
to it, and with concentrated attention.
Then Mara the Wicked One had this thought: "This
Samana Gotama, by means of a discourse to the bhikkhus
on the five aggregates which are the objects of Clinging, is
showing the bhikkhus clearly (the characteristics of the
five khandha aggregates), making them fully accept (this
instruction), arousing their enthusiasm (for practising ac¬
cording to this instruction), and making them feel glad¬
dened (in their achievements). The bhikkhus listen to the
dhamma respectfully, giving their mind to it, directing all
their mind to it, and with concentrated attention. What if I
were to go to the Samana Gotama and deprive the audience
of the eye of knowledge."
At that time there were many alms-bowls left in the
open (to dry), and Mara the Wicked One, assuming the
appearance of a bull, went towards those bowls. Then a
certain bhikkhu said to another bhikkhu, "Bhikkhu,
bhikkhu! That bull is going to break the alms-bowls!"
When this was said, the Bhagava said to that bhikkhu,
"Bhikkhu, that is not a bull; it is Mara the Wicked One. He
has come to deprive you of the eye of knowledge." Then
Mara Sarriyutta • 259
the Bhagava, knowing that it was Mara the Wicked One,
spoke to Mara the Wicked One in verse:
"There are Corporeality, Sensation, Perception, Con¬
sciousness and Volitional Activity. Perceiving these
(five aggregates) as This is not I, this is not mine,' one
becomes free from attachment to them.
"Even though Mara and his hosts search everywhere
(in the thirty-one planes of existence), they cannot
find the consciousness of the arahat who has thus
become free from attachment, who has shed all
fetters, and who is safely absorbed in the Fruition of
Arahatta Magga.1"
Then Mara the Wicked One . . .p. . . vanished thence.
End of the Patta Sutta,
the sixth in this vagga.
7. ChaphassSyatana Sutta
The Six Sense-Bases Discourse
153. At one time the Bhagava was residing at the
pinnacled monastery in the Mahavana Wood near Vesali.
At that time the Bhagava, by means of a discourse on the
six sense-bases of contact, showed the bhikkhus clearly
(the characteristics of the six sense-bases of contact)
making them fully accept (this instruction), arousing their
enthusiasm (for practising according to this instruction),
, and making them feel gladdened (in their achievements).
1 . This interpretation is based on the Commentary's explanation
of the phrase "khematta" in the Pali text as 'khemi bhMairi atta
bhavairi; imina phalakkhanarh dasseti'.
260 • Sagathavagga saniyutta
The bhikkhus listened to the dhamma respectfully, giving
their mind to it, directing all their mind to it, and with
concentrated attention.
Then Mara the Wicked One had this thought: "This
Samana Gotama, by means of a discourse to the bhikkhus
on the six sense-bases of contact, is showing the bhikkhus
clearly (the characteristics of the six sense-bases of con¬
tact), making them fully accept (this instruction), arousing
their enthusiasm (for practising according to this instruc¬
tion), and making them feel gladdened (in their achieve¬
ments). The bhikkhus listen to the dhamma respectfully,
giving their mind to it, directing all their mind to it, and
with concentrated attention. What if I were to go to the
Samana Gotama and deprive the audience of the eye of
knowledge."
Then Mara the Wicked One went to where the
Bhagava was, and made a tremendous, dreadful noise as
though the earth was crumbling. Then a certain bhikkhu
called out to another bhikkhu, "Bhikkhu, bhikkhu! This
earth seems to be crumbling." When this was said the
Bhagava said to that bhikkhu. "Bhikkhu, this earth is not
crumbling; it is Mara the Wicked One. He has come to
deprive you of the eye of knowledge." Then the Bhagava
, knowing that it was Mara the Wicked One, spoke to
Mara the Wicked One in verse:
"All sights, sounds, odours, tastes, tangible objects
and mind objects are the objects enjoyed by the world
and are dangerous. The world is infatuated with
them.
"The mindful disciples of the Buddha, having over¬
come (attachment to) those very objects, have passed
beyond Mara's domain. They shine forth like the
Sun."
Mira SanAyutta • 261
Then Mara the Wicked One . . .p. . . vanished thence
End of the ChaphassAyatana Sutta,
the seventh in this vagga.
8. Pincja Sutta
The Alms-food Discourse
154. At one time the Bhagava was staying in a
brahmin willage named Pancasala in the country of
Magadha. It was the time when the young men and young
women of the Pancasala brahmin village exchanged
presents. Then, one morning the Bhagava having re¬
arranged the robes he was wearing, taking alms-bowl and
the great robe, and entered Pancasala brahmin village for
alms-food. At that time brahmin householders of
Pancasala, being possessed by Mara the Wicked One, were
of a mind not to let Samana Gotama get any alms-food.
The Bhagava entered the brahmin village for alms-
food with a freshly-washed (empty) alms-bowl, and left
the village with the same empty alms-bowl. Then, Mara
the Wicked One approached the Bhagava and asked,
"Samana, did you get alms-food?"
"O Wicked One, haven't you seen to it that I would
not get any alms-food?"
"In that case, Venerable Sir, let the Bhagava go into
the Pancasala brahmin village for a second time; I shall
make it possible for the Bhagava to get alms-food."
"By causing disadvantage to the Tathagata, Mara has
committed a demeritorious deed. O Wicked One, do
you think, 'This evil deed will not have any conse¬
quence ior me'?
"We who are not troubled by any defilements (such
262 • Sagathavagga samyutta
as attachment) lead happy lives indeed. Like the
Abassara Brahma devas we shall have nourishment
from delightful satisfaction.'
Mara the Wicked One then realized, "The Bhagava
knows me; the Sugats knows me;" and, feeling frustrated
and miserable, he vanished thence.
End of the Pinda Sutta,
the eighth in this vagga.
9. Kassaka Sutta
The ’Cultivator’ Discourse
155. The Bhagava was staying at Savatthi. At that
time the Bhagava by means of a discourse concerned with
Nibbana instructed the bhikkhus clearly, making them
fully accept (this instruction), arousing their enthusiasm
(for practising according to this instruction), and making
them feel gladdened (in their achievements). The bhikkhus
listened to the dhamma respectfully, giving their mind to
it, directing all their mind to it, and with concentrated
attention.
Then Mara the Wicked One had this thought: "This
Samana, by means of a discourse to the bhikkhus on
Nibbana, . . .p . . . What if I were to go to the Samana Gotama
and deprive the audiance of the eye of knowledge." Then
Mara the Wicked One assumed the guise of a cultivator.
With a big plough on his shoulder, a long goad in one hand,
dressed in hemp cloth, his hair dishevelled and his feet
thickly smeared with mud, he went befor the Bhagava and
said to the Bhagava: "Samana, have you seen oxen pass
(this way)?"
"O Wicked One, of what use are oxen to you?"
Mira Saniyutta • 263
"Mine alone, samana, in the organ of sight; mine are
(all ) visuall objects; mine is the consciousness arising
from eye-contact. Samana, where would you go to escape
from me? Mine alone, samana, is the organ of hearing;
mine are (all) sounds; ...p... mine alone, samana, is the
organ of odour; mine are (all) adours; ... mine alone,
samana, is the organ of taste; mine are (all) tastes; . . . mine
alone, samana, is the organ of touch; mind are (all) tangible
objects; ... mine alone, samana, is the organ of thought;
mine are (all) mind objects; mine is the consciousness
arising from mind-contact. Samana, where would you go
to escape from me?"
"Wicked One, let the organ of sight be yours alone;
let (all) visual objects be yours; let the consciousness
arising from eye-contact be yours. (But) Wicked One, one
who has no (craving for) the organ of sight, who has no
(craving for) visual objects, who has no (craving for)
consciousness arising from eye-contact is well beyond
your reach.
"Wicked One, let the organ of hearing be yours alone;
let the sounds be yours; let the consciousness arising from
ear-contact be yours. (But) Wicked One, one who has no
(craving for) the organ of hearing, who has no (craving for)
sounds, who has no (craving for) consciousness arising
from ear-contact, is well beyond your reach.
"Wicked One, let the organ of smell be yours alone;
let (all) odour be yours; let the consciousness arising from
nose-contact be yours. (But) Wicked One, one who has no
(craving for) the organ of odour, who has no craving for
odours, who has no (craving for) consciousness arising
from nose-contact is well beyond your reach.
"Whicked One, let the organ of taste be yours alone;
let (all) tastes be yours; let the consciousness arising from
264 • Sagathavagga saniyutta
tongue-contact\be yours . . .p. . . Wicked One, let the organ
of touch be yours alone, let (all) tangible objects be yours;
let the consciousness arising from body-contact be yours
...p... Wicked One, let the organ of thought be yours
alone; let (all) mind-objects be yours; let the consciousness
arising from mind-contact be yours. (But) Wicked One,
one who has no (craving for) the organ of thought, who has
no (craving for) mind objects, who has no (craving for)
consciousness arising from mind-contact is well beyond
your reach."
"There are those who say this (property)1 is mine;
there are those who say 'It is me'2; if your mind entertains
those (two concepts of 'mine' and 'me'), you, samana, will
not escape from my domain."
(The Bhagava said:)
"That which is spoken of (as 'my' property) is not
1 . This (property): The Commentary explains "this" as property,
which the sub-Commentary eleborates into "property such as
silver, gold, farm-land, clothes, things in use etc., in the case of
laymen, and the four requisites such as alms-bowl, robes etc.,
in the case of bhikkhus.
2. those who say "it is me" : The Commentary explains that here
"those" means those (who regard themselves as) "individuals"
or "personal entities", leading to the concept of "I, myself'.
M&ra Saxdyutta • 265
’mine' ; also those who say ('it is me’) are not T3. Understand
thus, Wicked One; you will not see also the way I am
going.4"
Then Mara the Wicked One . . .p. . . vainshed thence.
Ene of the Kassaka Sutta,
the ninth in this vagga.
10. Rajja Sutta
Discourse On Kingship
156. At one time the Bhagava was staying in a sylvan
hermitage in the Himalayas in the Country of the Kosalans.
To the Bhagava in quiet solitary seclusion the following
thought occurred: "Is one able to perform the function of
kingship righteously, without killing or without causing
others to kill, without causing others to lose property or
without making others bring about such loss, without
causing grief or without making others to cause grief?"
Then Mara the Wicked One knew with his mind what
was in the Bhagava’ s mind and approaching the Bhagava
said to the Bhagava thus: "Venerable Sir, let the Bhagava
become a king, let the Sugata become a righteous king
without killing or without causing others to kill, without
causing others to lose property or without making others
3. The Sub-Commentary further explains that since there is no
such thing as "mine", and since there is no "I", the Buddha has
no wrong view involving the concept of self.
4. You will not see the way I am going: The Sub-Commentary
explains that the Buddha tells Mara that since he is free of all
bonds (such as attachment and wrong view) Mara will not see
the destination the Buddha was bound for since that destina¬
tion is outside the thirty-one planes of existence which is
Mara domain.
266 • Sagfcthavagga samyutta
bring about such lose, without causing grief or without
making others to cause grief.”
"Wicked One, what do you see in me that you should
say: 'Venerable Sir, let the Bhagava become a king, let the
sugata become a righteous king without killing or without
causing others to kill, without causing others to lose
property or without making others bring about such loss,
without causing grief or without causing others to cause
grief?”
"Venerable Sir, the Bhagava has cultivated,
peractised, used as a means (lit., a vehicle), based himself
on, maintained, mastered (lit. studied well) and perfectly
developed the Four bases of Psychic Power. Venerable Sir,
if yo
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