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I. THE FIRST SUBCHAPTER (SURIYA)


1 (1) Kassapa (1)
Thus have I heard. On one occasion the Blessed One was dwelling at Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s Park. Then, when the night had advanced, the young deva Kassapa, of stunning beauty, illuminating the entire Jeta’s Grove, approached the Blessed One.141 Having approached, he paid homage to the Blessed One, stood to one side, and said to the Blessed One:
“The Blessed One has revealed the bhikkhu but not the instruction to the bhikkhu.”142
“Well then, Kassapa, clear up this point yourself.”143
255 “He should train in well-spoken counsel, And in the exercise of an ascetic,
In a solitary seat, alone,
And in the calming of the mind.”144 <105>
This is what the young deva Kassapa said. The Teacher approved. Then the young deva Kassapa, thinking, “The Teacher has approved of me,” paid homage to the Blessed One and, keeping him on the right, he disappeared right there.
2 (2) Kassapa (2)
At Sāvatthī. Standing to one side, the young deva Kassapa recited this verse in the presence of the Blessed One:
256 “A bhikkhu should be a meditator, One who is liberated in mind,
If he desires the heart’s attainment, Bent on that as his advantage.
Having known the world’s rise and fall,
Let him be lofty in mind and unattached.”145 [47]
3 (3) Māgha
At Sāvatthī. Then, when the night had advanced, the young deva Māgha, of stunning beauty, illuminating the entire Jeta’s Grove, approached the Blessed One. Having approached, he paid homage to the Blessed One, stood to one side, <106> and addressed the Blessed One in verse:146
257 “Having slain what does one sleep soundly? Having slain what does one not sorrow?
What is the one thing, O Gotama, Whose killing you approve?”
258 “Having slain anger, one sleeps soundly; Having slain anger, one does not sorrow; The killing of anger, O Vatrabhū,
With its poisoned root and honeyed tip:
This is the killing the noble ones praise, For having slain that, one does not sorrow.”
4 (4) Māgadha
At Sāvatthī. Standing to one side, the young deva Māgadha addressed the Blessed One in verse:
259 “How many sources of light are in the world By means of which the world is illumined? <107> We’ve come to ask the Blessed One this:
How are we to understand it?”
260 “There are four sources of light in the world; A fifth one is not found here.
The sun shines by day, The moon glows at night,
261 And fire flares up here and there Both by day and at night.
But the Buddha is the best of those that shine:
He is the light unsurpassed.”
5 (5) Dāmali
At Sāvatthī. Then, when the night had advanced, the young deva Dāmali, of stunning beauty, illuminating the entire Jeta’s Grove, approached the Blessed One. Having approached, he paid homage to the Blessed One, stood to one side, and recited this verse in the presence of the Blessed One:
262 “This should be done by the brahmin: Striving without weariness, <108>
That by his abandoning of sensual desires He does not yearn for existence.”147
263 “For the brahmin there is no task to be done, [O Dāmali,” said the Blessed One],
“For the brahmin has done what should be done. While he has not gained a footing in the river, [48] A man will strain with all his limbs;
But a footing gained, standing on the ground, He need not strain for he has gone beyond.
264 “This is a simile for the brahmin, O Dāmali, For the taintless one, the discreet meditator.
Having reached the end of birth and death,
He need not strain for he has gone beyond.”148 <109>
6 (6) Kāmada
At Sāvatthī. Standing to one side, the young deva Kāmada said to the Blessed One:
“Hard to do, Blessed One! Very hard to do, Blessed One!”149 265 “They do even what is hard to do,
[O Kāmada,” said the Blessed One,]
“The trainees endowed with virtue, steadfast. For one who has entered the homeless life Contentment brings along happiness.”
“That is hard to gain, Blessed One, namely, contentment.” 266 “They gain even what is hard to gain,
[O Kāmada,” said the Blessed One,]
“Who delight in calming the mind, Whose minds, day and night,
Take delight in development.”
“That is hard to concentrate, Blessed One, namely, the mind.”
267 “They concentrate even what is hard to concentrate, [O Kāmada,” said the Blessed One,]
“Who delight in calming the faculties. Having cut through the net of Death,
The noble ones, O Kāmada, go their way.”
“The path is impassable and uneven, Blessed One.”150 <110> 268 “Though the path is impassable and uneven,
The noble ones walk it, Kāmada.
The ignoble ones fall down head first, Right there on the uneven path,
But the path of the noble ones is even,
For the noble are even amidst the uneven.”
7 (7) Pañcālacaṇḍa
At Sāvatthī. Standing to one side, the young deva Pañcālacaṇḍa recited this verse in the presence of the Blessed One:
269 “The one of broad wisdom has indeed found The opening in the midst of confinement,
The Buddha who discovered jhāna,
The withdrawn chief bull, the sage.”151
270 “Even in the midst of confinement they find it, [O Pañcālacaṇḍa,” said the Blessed One,] <111> “The Dhamma for the attainment of Nibbāna— Those who have acquired mindfulness,
Those perfectly well concentrated.”152 [49]
8 (8) Tāyana
At Sāvatthī. Then, when the night had advanced, the young deva Tāyana, formerly the founder of a religious sect, of stunning beauty, illuminating the entire Jeta’s Grove, approached the Blessed One.153 Having approached, he paid homage to the Blessed One, stood to one side, and recited these verses in the presence of the Blessed One:
271 “Having exerted oneself, cut the stream! Dispel sensual desires, O brahmin!
Without having abandoned sensual desires, A sage does not reach unity.154
272 “If one would do what should be done, One should firmly exert oneself. <112> For a slack wanderer’s life
Only scatters more dust.
273 “Better left undone is the misdeed, A deed that later brings repentance.
Better done is the good deed Which when done is not repented.
274 “As kusa-grass, wrongly grasped, Only cuts one’s hand,
So the ascetic life, wrongly taken up, Drags one down to hell.
275 “Any deed that is slackly done, Any corrupted vow,
A holy life that breeds suspicion, Does not yield great fruit.”155
This is what the young deva Tāyana said. Having said this, he paid homage to the Blessed One and, keeping him on the right, he disappeared right there.
Then, when the night had passed, the Blessed One addressed the bhikkhus thus: “Bhikkhus, last night, when the night had advanced, the young deva Tāyana, formerly the founder of a religious sect ... <113> ... approached me ... and in my presence recited these verses:
276–80 “‘Having exerted oneself, cut the stream!… [50] … Does not yield great fruit.’
“This is what the young deva Tāyana said. Having said this, he paid homage to me and, keeping me on the right, he disappeared right there. Learn Tāyana’s verses, bhikkhus. Master <114> Tāyana’s verses, bhikkhus.
Remember Tāyana’s verses, bhikkhus. Tāyana’s verses are beneficial, bhikkhus, they pertain to the fundamentals of the holy life.”
9 (9) Candimā
At Sāvatthī. Now on that occasion the young deva Candimā had been seized by Rāhu, lord of the asuras.156 Then, recollecting the Blessed One, the young deva Candimā on that occasion recited this verse:
281 “Let homage be to you, the Buddha! O hero, you are everywhere released.
I have fallen into captivity, So please be my refuge.”
Then, referring to the young deva Candimā, the Blessed One addressed Rāhu, lord of the asuras, in verse:
282 “Candimā has gone for refuge To the Tathāgata, the Arahant.
Release Candimā, O Rāhu,
Buddhas have compassion for the world.”
Then Rāhu, lord of the asuras, released the young deva Candimā and hurriedly approached Vepacitti, lord of the asuras.157 Having approached, shocked and terrified, he stood to one side. <115> Then, as he stood there, Vepacitti, lord of the asuras, addressed him in verse:
283 “Why, Rāhu, did you come in a hurry? Why did you release Candimā?
Having come as if in shock,
Why do you stand there frightened?”
284 “My head would have split in seven parts, While living I would have found no ease,
If, when chanted over by the Buddha’s verse, I had not let go of Candimā.” [51]
10 (10) Suriya
At Sāvatthī. Now on that occasion the young deva Suriya had been seized by Rāhu, lord of the asuras.158 Then, recollecting the Blessed One, the young deva Suriya on that occasion recited this verse:
285 “Let homage be to you, the Buddha! O hero, you are everywhere released.
I have fallen into captivity,
So please be my refuge.” <116>
Then, referring to the young deva Suriya, the Blessed One addressed Rāhu, lord of the asuras, in verse:
286 “Suriya has gone for refuge To the Tathāgata, the Arahant.
Release Suriya, O Rāhu,
Buddhas have compassion for the world.
287 “While moving across the sky, O Rāhu, Do not swallow the radiant one,
The maker of light in darkness,
The disk of fiery might in the gloom. Rāhu, release my child Suriya.”159
Then Rāhu, lord of the asuras, released the young deva Suriya and hurriedly approached Vepacitti, lord of the asuras. Having approached, shocked and terrified, he stood to one side. Then, as he stood there, Vepacitti, lord of the asuras, addressed him in verse:
288 “Why, Rāhu, did you come in a hurry? Why did you release Suriya?
Having come as if in shock, <117> Why do you stand there frightened?”
289 “My head would have split in seven parts, While living I would have found no ease,
If, when chanted over by the Buddha’s verses, I had not let go of Suriya.”
II. ANATHAPIṆḌIKA
11 (1) Candimasa
At Sāvatthī. Then, when the night had advanced, the young deva Candimasa, of stunning beauty, illuminating the entire Jeta’s Grove, [52] approached the Blessed One. Having approached, he paid homage to the Blessed One, stood to one side, <118> and recited this verse in the presence of the Blessed One:
290 “They will surely reach to safety Like deer in a mosquito-free marsh, Who, having attained the jhānas,
Are unified, discreet, mindful.”160 [The Blessed One:]
291 “They will surely reach the far shore Like a fish when the net is cut,
Who, having attained the jhānas,
Are diligent, with flaws discarded.”161
12 (2) Veṇhu
At Sāvatthī. Standing to one side, the young deva Veṇhu recited this verse in the presence of the Blessed One:162
292 “Happy indeed are those human beings Attending on the Fortunate One,
Applying themselves to Gotama’s Teaching, Who train in it with diligence.”163 <119>
293 “When the course of teaching is proclaimed by me, [O Veṇhu,” said the Blessed One,]
“Those meditators who train therein, Being diligent at the proper time,
Will not come under Death’s control.”
13 (3) Dīghalaṭṭhi
Thus have I heard. On one occasion the Blessed One was dwelling at Rājagaha in the Bamboo Grove, the Squirrel Sanctuary. Then, when the night had advanced, the young deva Dīghalaṭṭhi, of stunning beauty, illuminating the entire Bamboo Grove, approached the Blessed One. Having approached, he paid homage to the Blessed One, stood to one side, and recited this verse in the presence of the Blessed One:
294 “A bhikkhu should be a meditator, One who is liberated in mind,
If he desires the heart’s attainment, Bent on that as his advantage.
Having known the world’s rise and fall, <120> Let him be lofty in mind and unattached.”
14 (4) Nandana
Standing to one side, the young deva Nandana addressed the Blessed One in verse:
295 “I ask you, Gotama, broad of wisdom— Unobstructed is the Blessed One’s knowledge and vision: [53]
What is he like whom they call virtuous?
What is he like whom they call wise?
What is he like who has passed beyond suffering? What is he like whom the devatās worship?”
296 “One virtuous, wise, of developed mind, Concentrated, mindful, enjoying jhāna,
For whom all sorrows are gone, abandoned, A taint-destroyer bearing his final body:
297 It is such a one that they call virtuous, <121> Such a one that they call wise,
Such a one has passed beyond suffering, Such a one the devatās worship.”
15 (5) Candana
Standing to one side, the young deva Candana addressed the Blessed One in verse:
298 “Who here crosses over the flood, Unwearying by day and night?
Who does not sink in the deep, Without support, without a hold?”164
299 “One always perfect in virtue, Endowed with wisdom, well concentrated, One energetic and resolute
Crosses the flood so hard to cross.
300 “One who desists from sensual perception, Who has overcome the fetter of form, <122>
Who has destroyed delight in existence— He does not sink in the deep.”165
16 (6) Vasudatta
Standing to one side, the young deva Vasudatta recited this verse in the presence of the Blessed One:
301 “As if smitten by a sword, As if his head were on fire,
A bhikkhu should wander mindfully To abandon sensual lust.”
302 “As if smitten by a sword, As if his head were on fire,
A bhikkhu should wander mindfully To abandon identity view.”
17 (7) Subrahmā
<123> Standing to one side, the young deva Subrahmā addressed the Blessed One in verse:166
303 “Always frightened is this mind, The mind is always agitated [54] About unarisen problems
And about arisen ones.
If there exists release from fear,
Being asked, please declare it to me.”167
304 “Not apart from enlightenment and austerity, Not apart from restraint of the sense faculties,
Not apart from relinquishing all,
Do I see any safety for living beings.”168
This is what the Blessed One said…. He [the young deva] disappeared right there.
18 (8) Kakudha
Thus have I heard. On one occasion the Blessed One was dwelling at Sāketa in the Añjana Grove, the Deer Park. Then, when the night had advanced, the young deva Kakudha, <124> of stunning beauty, illuminating the entire Añjana Grove, approached the Blessed One. Having approached, he paid homage to the Blessed One, stood to one side, and said to him:
“Do you delight, ascetic?” “Having gained what, friend?” “Then, ascetic, do you sorrow?” “What has been lost, friend?”
“Then, ascetic, do you neither delight nor sorrow?” “Yes, friend.”
305 “I hope that you’re untroubled, bhikkhu. I hope no delight is found in you.
I hope that when you sit all alone Discontent doesn’t spread over you.”169
306 “Truly, I’m untroubled, spirit, Yet no delight is found in me.
And when I’m sitting all alone <125> Discontent doesn’t spread over me.”
307 “How are you untroubled, bhikkhu? How is no delight found in you?
How come, when you sit all alone, Discontent doesn’t spread over you?”
308 “Delight comes to one who is miserable, Misery to one filled with delight.
As a bhikkhu undelighted, untroubled:
That’s how you should know me, friend.”
309 “After a long time at last I see A brahmin who is fully quenched, A bhikkhu undelighted, untroubled,
Who has crossed over attachment to the world.”170
19 (9) Uttara
Setting at Rājagaha. Standing to one side, the young deva Uttara recited this verse in the presence of the Blessed One: [55] <126>
310 “Life is swept along, short is the life span; No shelters exist for one who has reached old age. Seeing clearly this danger in death,
One should do deeds of merit that bring happiness.”
311 “Life is swept along, short is the life span;
No shelters exist for one who has reached old age. Seeing clearly this danger in death,
A seeker of peace should drop the world’s bait.”
20 (10) Anāthapiṇḍika
Standing to one side, the young deva Anāthapiṇḍika recited these verses in the presence of the Blessed One:
312 “This indeed is that Jeta’s Grove, The resort of the Order of seers, Dwelt in by the Dhamma King,
A place that gives me joy.
313 “Action, knowledge, righteousness, Virtue, an excellent life:
By this are mortals purified, <127> Not by clan or wealth.
314 “Therefore a person who is wise, Out of regard for his own good, [56] Should carefully examine the Dhamma:
Thus he is purified in it.
315 “Sāriputta truly is endowed with wisdom, With virtue and with inner peace.
Even a bhikkhu who has gone beyond At best can only equal him.”
This is what the young deva Anāthapiṇḍika said. Having said this, he paid homage to the Blessed One and, keeping him on the right, he disappeared right there.
Then, when the night had passed, the Blessed One addressed the bhikkhus thus: “Bhikkhus, last night, when the night had advanced, a certain young deva … approached me … and in my presence recited these verses:
316–19 “‘This indeed is that Jeta’s Grove, ... <128> At best can only equal him.’
“This is what that young deva said. Having said this, he paid homage to me and, keeping me on the right, he disappeared right there.”
When this was said, the Venerable Ānanda said to the Blessed One: “Venerable sir, that young deva must surely have been Anāthapiṇḍika. For Anāthapiṇḍika the householder had full confidence in the Venerable Sāriputta.”
“Good, good, Ānanda! You have drawn the right inference by reasoning.171 For that young deva, Ānanda, was Anāthapiṇḍika.”
<129>
III. VARIOUS SECTARIANS
21 (1) Siva
Thus have I heard. On one occasion the Blessed One was dwelling at Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s Park. Then, when the night had advanced, the young deva Siva, of stunning beauty, illuminating the entire Jeta’s Grove, approached the Blessed One. Having approached, he paid homage to the Blessed One, stood to one side, and recited these verses in the presence of the Blessed One:172
320 “One should associate only with the good; With the good one should foster intimacy.
Having learnt the true Dhamma of the good, One becomes better, never worse. <130>
321 “One should associate only with the good; With the good one should foster intimacy.
Having learnt the true Dhamma of the good, Wisdom is gained, but not from another.
322 “One should associate only with the good; With the good one should foster intimacy.
Having learnt the true Dhamma of the good, One does not sorrow in the midst of sorrow.
323 “One should associate only with the good; With the good one should foster intimacy. [57] Having learnt the true Dhamma of the good, One shines amidst one’s relations.
324 “One should associate only with the good; With the good one should foster intimacy.
Having learnt the true Dhamma of the good, Beings fare on to a good destination.
325 “One should associate only with the good; With the good one should foster intimacy.
Having learnt the true Dhamma of the good, Beings abide comfortably.” <131>
Then the Blessed One replied to the young deva Siva in verse: 326 “One should associate only with the good;
With the good one should foster intimacy.
Having learnt the true Dhamma of the good, One is released from all suffering.”
22 (2) Khema
Standing to one side, the young deva Khema recited these verses in the presence of the Blessed One:
327 “Foolish people devoid of wisdom Behave like enemies towards themselves.
They go about doing evil deeds Which yield only bitter fruit.
328 “That deed is not well performed Which, having been done, is then repented, The result of which one experiences Weeping with a tearful face.
329 “But that deed is well performed Which, having been done, is not repented, The result of which one experiences Joyfully with a happy mind.”173 <132>
[The Blessed One:]
330 “One should promptly do the deed One knows leads to one’s own welfare;
The thinker, the wise one, should not advance With the reflection of the carter.
331 “As the carter who left the highway, A road with an even surface,
And entered upon a rugged bypath Broods mournfully with a broken axle—
332 “So the fool, having left the Dhamma To follow a way opposed to Dhamma, When he falls into the mouth of Death
Broods like the carter with a broken axle.”174
23 (3) Serī
Standing to one side, the young deva Serī addressed the Blessed One in verse: <133>
333 “They always take delight in food, Both devas and human beings.
So what sort of spirit could it be That does not take delight in food?”
334 “When they give out of faith With a heart of confidence,
Food accrues to [the giver] himself Both in this world and the next.
335 “Therefore, having removed stinginess, The conqueror of the stain should give a gift. Merits are the support for living beings [When they arise] in the other world.” [58]
“It is wonderful, venerable sir! It is amazing, venerable sir! How well this was stated by the Blessed One:
336–37 “‘When they give out of faith ... <134> [When they arise] in the other world.’
“Once in the past, venerable sir, I was a king named Serī, a donor, a philanthropist, one who spoke in praise of giving. At the four gates I had gifts given to ascetics, brahmins, paupers, wayfarers, mendicants, and beggars. Then, venerable sir, the harem women came to me and said: ‘Your majesty gives gifts, but we do not give gifts. It would be good if, with your majesty’s assistance, we too might give gifts and do meritorious deeds.’ It occurred to me: ‘I am a donor, a philanthropist, one who speaks in praise of giving. So when they say, “Let us give gifts,” what am I to say to them?’ So, venerable sir, I gave the first gate to the harem women. There the harem women gave gifts, and my gifts returned to me. <135>
“Then, venerable sir, my khattiya vassals came to me and said: ‘Your majesty gives gifts, the harem women give gifts, but we do not give gifts. It
would be good if, with your majesty’s assistance, we too might give gifts and do meritorious deeds.’ It occurred to me: ‘I am a donor….’ So, venerable sir, I gave the second gate to the khattiya vassals. There the khattiya vassals gave gifts, and my gifts returned to me.
“Then, venerable sir, my troops came to me … [59] … So, venerable sir, I gave the third gate to the troops. There the troops gave gifts, and my gifts returned to me. <136>
“Then, venerable sir, the brahmins and householders came to me … So, venerable sir, I gave the fourth gate to the brahmins and householders. There the brahmins and householders gave gifts, and my gifts returned to me.
“Then, venerable sir, my men came to me and said: ‘Now your majesty is not giving gifts anywhere.’175 When this was said, I told those men: ‘Well then, I say, send half of the revenue generated in the outlying provinces from there to the palace. There itself give half as gifts to ascetics, brahmins, paupers, wayfarers, mendicants, and beggars.’
“I did not reach any limit, venerable sir, to the meritorious deeds that I did for such a long time, to the wholesome deeds that I did for such a long time, <137> such that I could say: ‘There is just so much merit,’ or ‘There is just so much result of merit,’ or ‘For just so long am I to dwell in heaven.’ It is wonderful, venerable sir! It is amazing, venerable sir! How well this was stated by the Blessed One:
338 “‘When they give out of faith With a heart of confidence,
Food accrues to [the giver] himself Both in this world and the next.
339 “‘Therefore, having removed stinginess, The conqueror of the stain should give a gift. Deeds of merit are the support for living beings [When they arise] in the other world.’” [60]
24 (4) Ghaṭīkāra
Standing to one side, the young deva Ghaṭīkāra recited this verse in the presence of the Blessed One:…
340–52 “Seven bhikkhus reborn in Avihā Have been fully liberated.…”
... (verses 340–52 = verses 170–82, in 1:50) <138–41>… Both now inwardly developed,
Bearers of their final bodies. [61]
25 (5) Jantu
Thus have I heard. On one occasion a number of bhikkhus were dwelling among the Kosalans in a little forest hut on a slope of the Himalayas— restless, puffed up, personally vain, rough-tongued, rambling in their talk, muddle-minded, without clear comprehension, unconcentrated, scatter- brained, loose in their sense faculties.176
Then, on the Uposatha day of the fifteenth, the young deva Jantu approached those bhikkhus and addressed them in verses:177
353 “In the past the bhikkhus lived happily, The disciples of Gotama.
Without wishes they sought their alms, Without wishes they used their lodgings. Having known the world’s impermanence, They made an end to suffering.
354 “But now like headmen in a village They make themselves hard to maintain. They eat and eat and then lie down, <142> Infatuated in others’ homes. 178
355 “Having reverently saluted the Sarigha, I here speak only about some:
They are rejected, without protector, Become just like the dead.179
356 “My statement is made with reference To those who dwell in negligence.
As for those who dwell in diligence, To them I humbly pay homage.”
26 (6) Rohitassa
At Sāvatthī. Standing to one side, the young deva Rohitassa said to the Blessed One:
“Is it possible, venerable sir, by travelling to know or to see or to reach the end of the world, where one is not born, does not age, does not die, does not pass away, and is not reborn?” <143>
“As to that end of the world, friend, where one is not born, does not age, does not die, does not pass away, and is not reborn—I say that it cannot be known, seen, or reached by travelling.” 180
“It is wonderful, venerable sir! It is amazing, venerable sir! How well this was stated by the Blessed One: ‘As to that end of the world, friend, … I say that it cannot be known, seen, or reached by travelling.’
“Once in the past, venerable sir, I was a seer named Rohitassa, son of Bhoja, possessed of spiritual power, able to travel through the sky. [62] My speed was such, venerable sir, that I could move just as swiftly as a firm- bowed archer—trained, skilful, practised, experienced—could easily shoot past the shadow of a palmyra tree with a light arrow.181 My stride was such, venerable sir, that it seemed to reach from the eastern ocean to the western ocean. Then, venerable sir, the wish arose in me: ‘I will reach the end of the world by travelling.’ <144> Possessing such speed and such a
stride, and having a life span of a hundred years, living for a hundred years, I travelled for a hundred years, without pausing except to eat, drink, take meals and snacks, to defecate and urinate, to sleep and dispel fatigue; yet I died along the way without having reached the end of the world.
“It is wonderful, venerable sir! It is amazing, venerable sir! How well this was stated by the Blessed One: ‘As to that end of the world, friend, where one is not born, does not age, does not die, does not pass away, and is not reborn—I say that it cannot be known, seen, or reached by travelling.’”
“However, friend, I say that without having reached the end of the world there is no making an end to suffering. It is, friend, in just this <145> fathom-high carcass endowed with perception and mind that I make known the world, the origin of the world, the cessation of the world, and the way leading to the cessation of the world.182
357 “The world’s end can never be reached By means of travelling [through the world], Yet without reaching the world’s end
There is no release from suffering.
358 “Therefore, truly, the world-knower, the wise one, Gone to the world’s end, fulfiller of the holy life, Having known the world’s end, at peace,
Longs not for this world or another.”
27 (7) Nanda
Standing to one side, the young deva Nanda recited this verse in the presence of the Blessed One:
359 “Time flies by, the nights swiftly pass; The stages of life successively desert us.
Seeing clearly this danger in death,
One should do deeds of merit that bring happiness.”
360 “Time flies by, the nights swiftly pass; The stages of life successively desert us. [63] Seeing clearly this danger in death,
A seeker of peace should drop the world’s bait.” <146>
28 (8) Nandivisāla
Standing to one side, the young deva Nandivisāla addressed the Blessed One in verse:
361 “Having four wheels and nine doors, Filled up and bound with greed,
Born from a bog, O great hero! How does one escape from it?”
362 “Having cut the thong and the strap, Having cut off evil desire and greed, Having drawn out craving with its root:
Thus one escapes from it.”
29 (9) Susīma
<147> At Sāvatthī. Then the Venerable Ānanda approached the Blessed One, paid homage to him, and sat down to one side. The Blessed One then said to him: “Do you too, Ānanda, approve of Sāriputta?”183
“Indeed, venerable sir, who would not approve of the Venerable Sāriputta, unless he were foolish, full of hatred, deluded, or mentally deranged? The Venerable Sāriputta, venerable sir, is wise, one of great wisdom, of wide wisdom, of joyous wisdom, of swift wisdom, of sharp wisdom, of penetrative wisdom.184 The Venerable Sāriputta, venerable sir, has few wishes; he is content, secluded, aloof, energetic. The Venerable
Sāriputta, venerable sir, is one who gives advice, one who accepts advice, a reprover, one who censures evil. Indeed, venerable sir, who would not approve of the Venerable Sāriputta, unless he were foolish, full of hatred, deluded, or mentally deranged?” [64]
“So it is, Ānanda, so it is! Indeed, Ānanda, who would not approve of Sāriputta, unless he were foolish, full of hatred, deluded, or mentally deranged? Sāriputta, Ānanda, is wise ... (as above) <148>… unless he were mentally deranged?”
Then, while this praise of the Venerable Sāriputta was being spoken, the young deva Susīma, accompanied by a great assembly of young devas, approached the Blessed One.185 Having approached, he paid homage to the Blessed One, stood to one side, and said to him: “So it is, Blessed One! So it is, Fortunate One! Indeed, venerable sir, who would not approve of the Venerable Sāriputta … (all as above) <149>… unless he were mentally deranged? In my case too, venerable sir, no matter what assembly of young devas I have approached, I have often heard this same report: ‘The Venerable Sāriputta is wise … one who censures evil. Indeed, who would not approve of the Venerable Sāriputta, unless he were foolish, full of hatred, deluded, or mentally deranged?’”
Then, while this praise of the Venerable Sāriputta was being spoken, the young devas in Susīma’s assembly—elated, gladdened, full of rapture and joy—displayed diverse lustrous colours.186 Just as a beryl gem—beautiful, of fine quality, eight-faceted, of excellent workmanship—when placed on a brocade cloth, shines and beams and radiates, <150> so too the young devas in Susīma’s assembly [65] … displayed diverse lustrous colours.
And just as an ornament of finest gold—very skilfully burnished in a furnace by an adroit goldsmith—when placed on a brocade cloth, shines and beams and radiates, so too the young devas in Susīma’s assembly … displayed diverse lustrous colours.
And just as, when the night is fading, the morning star shines and beams and radiates, so too the young devas in Susīma’s assembly ... displayed diverse lustrous colours.187
And just as in the autumn, when the sky is clear and cloudless, the sun, ascending in the sky, <151> dispels all darkness from space as it shines and beams and radiates,188 so too the young devas in Susīma’s assembly— elated, gladdened, full of rapture and joy—displayed diverse lustrous colours.
Then, with reference to the Venerable Sāriputta, the young deva Susīma recited this verse in the presence of the Blessed One:
363 “He is widely known to be a wise man, Sāriputta, who is free of anger;
Of few wishes, gentle, tamed,
The seer adorned by the Teacher’s praise.”
Then the Blessed One, with reference to the Venerable Sāriputta, replied to the young deva Susīma in verse:
364 “He is widely known to be a wise man, Sāriputta, who is free of anger;
Of few wishes, gentle, tamed,
Developed, well tamed, he awaits the time.”189
30 (10) Various Sectarians
Thus have I heard. On one occasion the Blessed One was dwelling at Rājagaha in the Bamboo Grove, the Squirrel Sanctuary. Then, when the night had advanced, a number <152> of young devas, disciples of various sectarian teachers—Asama and Sahalī and Nirika and Ākoṭaka and Vetambarī and Māṇavagāmiya—of stunning beauty, [66] illuminating the entire Bamboo Grove, approached the Blessed One. Having approached, they paid homage to the Blessed One and stood to one side.190
Then, standing to one side, the young deva Asama spoke this verse referring to Pūraṇa Kassapa in the presence of the Blessed One:
365 “In injuring and killing here, In beating and extortion,
Kassapa did not recognize evil Nor see any merit for oneself.
He indeed taught what is worthy of trust:
That teacher deserves esteem.”191
Then the young deva Sahalī spoke this verse referring to Makkhali Gosāla in the presence of the Blessed One:192
366 “By austerity and scrupulousness <153> He attained complete self-restraint.
He abandoned contentious talk with people, Refrained from falsehood, a speaker of truth. Surely such a one does no evil.”193
Then the young deva Nirika spoke this verse referring to Nigaṇṭha Nātaputta in the presence of the Blessed One:
367 “A scrupulous discerning bhikkhu, Well restrained by the four controls, Explaining what is seen and heard:
Surely, he could not be a sinner.”194
Then the young deva Ākoṭaka spoke this verse referring to various sectarian teachers in the presence of the Blessed One:
368 “Pakudhaka Kātiyāna and the Nigaṇṭha, Along with Makkhali and Pūraṇa:
Teachers of companies, attained to ascetic stature:
They were surely not far from superior men.”195 <154>
Then the young deva Vetambarī replied to the young deva Ākoṭaka in verse:
369 “Even by howling along the wretched jackal Remains a vile beast, never the lion’s peer.
So though he be the teacher of a group, The naked ascetic, speaker of falsehood,
Arousing suspicion by his conduct,
Bears no resemblance to superior men.”196 [67]
Then Māra the Evil One took possession of the young deva Vetambarī and recited this verse in the presence of the Blessed One:197
370 “Those engaged in austerity and scrupulousness, Those protecting their solitude,
And those who have settled on form, Delighting in the world of devas: <155> Indeed, these mortals instruct rightly
In regard to the other world.”
Then the Blessed One, having understood, “This is Māra the Evil One,” replied to Māra the Evil One in verse:
371 “Whatever forms exist here or beyond, And those of luminous beauty in the sky, All these, indeed, you praise, Namuci, Like bait thrown out for catching fish.”198
Then, in the Blessed One’s presence, the young deva Māṇavagāmiya recited these verses referring to the Blessed One:
372 “Vipula is called the best of mountains Among the hills of Rājagaha,
Seta, the best of snow-clad mountains, The sun, the best of travellers in the sky.
373 “The ocean is the best body of water, The moon, the best of nocturnal lights, <156> But in this world together with its devas
The Buddha is declared supreme.”
[68] <157>
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