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I. THE FIRST SUBCHAPTER (SUVĪRA)
1 (1) Suvīra

Thus have I heard. On one occasion the Blessed One was dwelling at Sāvatthı̄ in Jeta’s Grove, Anāthapiṇḍika’s Park. There the Blessed One addressed the bhikkhus thus: “Bhikkhus!”
“Venerable sir!” those bhikkhus replied. The Blessed One said this:
“Bhikkhus, once in the past the asuras marched against the devas.605 Then Sakka, lord of the devas, addressed Suvı̄ra, a young deva, thus: ‘Dear Suvı̄ra, these asuras are marching against the devas. Go, dear Suvı̄ra, launch a counter-march against the asuras.’ - ‘Yes, your lordship,’ Suvı̄ra replied, but he became negligent.606 A second time Sakka addressed Suvı̄ra …
<467> … but a second time Suvı̄ra became negligent. A third time Sakka addressed Suvı̄ra … but a third time Suvı̄ra became negligent. [217] Then, bhikkhus, Sakka addressed Suvı̄ra in verse:
858 “‘Where one need not toil and strive Yet still may attain to bliss:
Go there, Suvı̄ra,
And take me along with you.’ [Suvı̄ra:]
859 “‘That a lazy man who does not toil Nor attend to his duties
Might still have all desires fulfilled:
Grant me that, Sakka, as a boon.’607 <468> [Sakka:]
860 “‘Where a lazy man who does not toil Might achieve unending bliss:
Go there, Suvı̄ra,
And take me along with you.’ [Suvı̄ra:]
861 “‘The bliss, supreme deva, we might find Without doing work, O Sakka,
The sorrowless state without despair:
Grant me that, Sakka, as a boon.’ [Sakka:]
862 “‘If there exists any place anywhere Where without work one won’t decline, That is indeed Nibbāna’s path:
Go there, Suvı̄ra,
And take me along with you.’608
“So, bhikkhus, if Sakka, lord of the devas, subsisting on the fruit of his own merit, <469> exercising supreme sovereignty and rulership over the Tāvatiṃsa devas, will be one who speaks in praise of initiative and energy, then how much more would it be fitting here for you,609 who have gone forth in such a well-expounded Dhamma and Discipline, to toil, struggle, and strive for the attainment of the as-yet-unattained, for the achievement of the as-yet-unachieved, for the realization of the as-yet-unrealized.”
2 (2) Susīma
(This sutta is identical with the preceding one, except that the young deva is named Susīma. Verses 863-67 = 858-62.) [218] <470-72>
3 (3) The Crest of the Standard
At Sāvatthı̄. There the Blessed One addressed the bhikkhus thus: “Bhikkhus!”610
“Venerable sir!” those bhikkhus replied. The Blessed One said this:
“Bhikkhus, once in the past the devas and the asuras were arrayed for battle. Then Sakka, lord of the devas, addressed the Tāvatiṃsa devas thus: ‘Dear sirs, when the devas are engaged in battle, [219] if fear or trepidation or terror should arise, on that occasion you should look up at the crest of my standard. For when you look up at the crest of my standard, whatever fear or trepidation or terror you may have will be abandoned.611
“‘If you cannot look up at the crest of my standard, then you should look up at the crest of the deva-king Pajāpati’s standard. For when you look up at the crest of his standard, whatever fear or trepidation or terror you may have will be abandoned.
“‘If you cannot look up at the crest of the deva-king Pajāpati’s standard, then you should look up at the crest of the deva-king Varuṇa’s standard…. If you cannot look up at the crest of the deva-king Varuṇa’s standard, then you should look up at the crest of the deva-king Īsāna’s standard…. For when you look up at the crest of his standard, whatever fear or trepidation or terror you may have will be abandoned.’612 <473>
“Bhikkhus, for those who look up at the crest of the standard of Sakka, lord of the devas; or of Pajāpati, the deva-king; or of Varuṇa, the deva-king; or of Īsāna, the deva-king, whatever fear or trepidation or terror they may have may or may not be abandoned. For what reason? Because Sakka, lord of the devas, is not devoid of lust, not devoid of hatred, not devoid of delusion; he can be timid, petrified, frightened, quick to flee.
“But, bhikkhus, I say this: If you have gone to a forest or to the foot of a tree or to an empty hut, and fear or trepidation or terror should arise in you, on that occasion you should recollect me thus: ‘The Blessed One is an arahant, perfectly enlightened, accomplished in true knowledge and conduct, fortunate, knower of the world, unsurpassed leader of persons to be tamed, teacher of devas and humans, the Enlightened One, the Blessed One.’ For when you recollect me, bhikkhus, whatever fear or trepidation or terror you may have will be abandoned. [220]
“If you cannot recollect me, then you should recollect the Dhamma thus: ‘The Dhamma is well expounded by the Blessed One, directly visible, immediate, inviting one to come and see, applicable, to be personally experienced by the wise.’ For when you recollect the Dhamma, bhikkhus, whatever fear or trepidation or terror you may have will be abandoned.
“If you cannot recollect the Dhamma, then you should recollect the Sarigha thus: ‘The Sarigha of the Blessed One’s disciples is practising the good way, <474> practising the straight way, practising the true way, practising the proper way; that is, the four pairs of persons, the eight types of individuals—this Sarigha of the Blessed One’s disciples is worthy of gifts, worthy of hospitality, worthy of offerings, worthy of reverential salutation, the unsurpassed field of merit for the world.’ For when you recollect the Sarigha, bhikkhus, whatever fear or trepidation or terror you may have will be abandoned.
“For what reason? Because, bhikkhus, the Tathāgata, the Arahant, the Perfectly Enlightened One is devoid of lust, devoid of hatred, devoid of delusion; he is brave, courageous, bold, ready to stand his place.”
This is what the Blessed One said. Having said this, the Fortunate One, the Teacher, further said this:
868 “In a forest, at the foot of a tree, Or in an empty hut, O bhikkhus, You should recollect the Buddha: No fear will then arise in you.
869 “But if you cannot recall the Buddha, Best in the world, the bull of men,
Then you should recall the Dhamma, Emancipating, well expounded.
870 “But if you cannot recall the Dhamma, Emancipating, well expounded,
Then you should recall the Sarigha, The unsurpassed field of merit. <475>
871 “For those who thus recall the Buddha, The Dhamma, and the Sarigha, bhikkhus, No fear or trepidation will arise,
Nor any grisly terror.”
4 (4) Vepacitti (or Patience)
At Sāvatthı̄. The Blessed One said this: [221]
“Once in the past, bhikkhus, the devas and the asuras were arrayed for battle. Then Vepacitti, lord of the asuras, addressed the asuras thus:613 ‘Dear sirs, in the impending battle between the devas and the asuras, <476> if the asuras win and the devas are defeated, bind Sakka, lord of the devas, by his four limbs and neck and bring him to me in the city of the asuras.’ And Sakka, lord of the devas, addressed the Tāvatiṃsa devas thus: ‘Dear sirs, in the impending battle between the devas and the asuras, if the devas win and the asuras are defeated, bind Vepacitti, lord of the asuras, by his four limbs and neck and bring him to me in the Sudhamma assembly hall.’
“In that battle, bhikkhus, the devas won and the asuras were defeated. Then the Tāvatiṃsa devas bound Vepacitti by his four limbs and neck and brought him to Sakka in the Sudhamma assembly hall.614 When Sakka was entering and leaving the Sudhamma assembly hall, Vepacitti, bound by his four limbs and neck, abused and reviled him with rude, harsh words. Then, bhikkhus, Mātali the charioteer addressed Sakka, lord of the devas, in verse:
872 “‘When face to face with Vepacitti
Is it, Maghavā, from fear or weakness <477> That you endure him so patiently,
Listening to his harsh words?’ [Sakka:]
873 “‘It is neither through fear nor weakness That I am patient with Vepacitti.
How can a wise person like me Engage in combat with a fool?’
[Mātali:]
874 “‘Fools would vent their anger even more If no one would keep them in check.
Hence with drastic punishment
The wise man should restrain the fool.’615 [Sakka:]
875 “‘I myself think this alone Is the way to check the fool:
When one knows one’s foe is angry One mindfully maintains one’s peace.’
[Mātali:]
876 “‘I see this fault, O Vāsava, In practising patient endurance: When the fool thinks of you thus,
“He endures me out of fear,” <478> The dolt will chase you even more As a bull does one who flees.’ [222]
[Sakka:]
877 “‘Let it be whether or not he thinks, “He endures me out of fear,”
Of goals that culminate in one’s own good None is found better than patience.616
878 “‘When a person endowed with strength Patiently endures a weakling,
They call that the supreme patience;
The weakling must be patient always.617
879 “‘They call that strength no strength at all— The strength that is the strength of folly—
But no one can reproach a person
Who is strong because guarded by Dhamma.618
880 “‘One who repays an angry man with anger Thereby makes things worse for himself.
Not repaying an angry man with anger, <479> One wins a battle hard to win.
881 “‘He practises for the welfare of both, His own and the other’s,
When, knowing that his foe is angry, He mindfully maintains his peace.
882 “‘When he achieves the cure of both— His own and the other’s—
The people who consider him a fool Are unskilled in the Dhamma.’
“So, bhikkhus, if Sakka, lord of the devas, subsisting on the fruit of his own merit, exercising supreme sovereignty and rulership over the Tāvatiṃsa devas, will be one who speaks in praise of patience and gentleness, then how much more would it be fitting here for you, who have gone forth in such a well-expounded Dhamma and Discipline, to be patient and gentle.”
5 (5) Victory by Well-Spoken Counsel
<480> At Sāvatthı̄. “Bhikkhus, once in the past the devas and the asuras were arrayed for battle. Then Vepacitti, lord of the asuras, said to Sakka, lord of the devas: ‘Lord of the devas, let there be victory by well-spoken counsel.’ [And Sakka replied:] ‘Vepacitti, let there be victory by well- spoken counsel.’
“Then, bhikkhus, the devas and the asuras appointed a panel of judges, saying: ‘These will ascertain what has been well spoken and badly spoken by us.’
“Then Vepacitti, lord of the asuras, said to Sakka, lord of the devas: ‘Speak a verse, lord of the devas.’ When this was said, Sakka said to Vepacitti: ‘You, Vepacitti, being the senior deva here, speak a verse.’619
[223] When this was said, Vepacitti, lord of the asuras, recited this verse:620
883 “‘Fools would vent their anger even more If no one would keep them in check.
Hence with drastic punishment
The wise man should restrain the fool.’
“When, bhikkhus, Vepacitti, lord of the asuras, spoke this verse, the asuras applauded but the devas were silent. Then Vepacitti said to Sakka: ‘Speak a verse, lord of the devas.’ When this was said, Sakka, lord of the devas, recited this verse:
884 “‘I myself think this alone <481> Is the way to check the fool:
When one knows one’s foe is angry One mindfully maintains one’s peace.’
“When, bhikkhus, Sakka, lord of the devas, spoke this verse, the devas applauded but the asuras were silent. Then Sakka said to Vepacitti: ‘Speak a verse, Vepacitti.’ When this was said, Vepacitti, lord of the asuras, recited this verse:
885 “‘I see this fault, O Vāsava, In practising patient endurance: When the fool thinks of you thus,
“He endures me out of fear,”
The dolt will chase you even more As a bull does one who flees.’
“When, bhikkhus, Vepacitti, lord of the asuras, spoke this verse, the asuras applauded but the devas were silent. Then Vepacitti said to Sakka: ‘Speak a verse, lord of the devas.’ When this was said, Sakka, lord of the devas, recited these verses:
886-891 “‘Let it be whether or not he thinks,
… (verses = 877-82) … [224] <482>
Are unskilled in the Dhamma.’
“When, bhikkhus, these verses were spoken by Sakka, lord of the devas, the devas applauded but the asuras were silent. Then the panel of judges appointed by the devas and the asuras said this: ‘The verses spoken by Vepacitti, lord of the asuras, are in the sphere of punishment and violence; hence [they entail] conflict, contention, and strife. But the verses spoken by Sakka, lord of the devas, <483> are in the sphere of nonpunishment and nonviolence; hence [they entail] freedom from conflict, freedom from contention, and freedom from strife. Sakka, lord of the devas, has won the victory by well-spoken counsel.’
“In this way, bhikkhus, Sakka, lord of the devas, won the victory by well- spoken counsel.”
6 (6) The Bird Nests
At Sāvatthı̄. “Bhikkhus, once in the past the devas and the asuras were arrayed for battle. In that battle the asuras won and the devas were defeated. In defeat the devas withdrew towards the north while the asuras pursued them. Then Sakka, lord of the devas, addressed his charioteer Mātali in verse:
892 “‘Avoid, O Mātali, with your chariot pole The bird nests in the silk-cotton woods;
Let’s surrender our lives to the asuras <484>
Rather than make these birds nestless.’621
“‘Yes, your lordship,’ Mātali the charioteer replied, and he turned back the chariot with its team of a thousand thoroughbreds.
“Then, bhikkhus, it occurred to the asuras: ‘Now Sakka’s chariot with its team of a thousand thoroughbreds has turned back. [225] The devas will engage in battle with the asuras for a second time.’ Stricken by fear, they entered the city of the asuras. In this way, bhikkhus, Sakka, lord of the devas, won a victory by means of righteousness itself.”
7 (7) One Should Not Transgress
At Sāvatthı̄. “Bhikkhus, once in the past, when Sakka, lord of the devas, was alone in seclusion, the following reflection arose in his mind: ‘Though someone may be my sworn enemy, I should not transgress even against him.’
“Then, bhikkhus, Vepacitti, lord of the asuras, <485> having known with his own mind the reflection in Sakka’s mind, approached Sakka, lord of the devas. Sakka saw Vepacitti coming in the distance and said to him: ‘Stop, Vepacitti, you’re caught!’622 - ‘Dear sir, do not abandon the idea that just occurred to you.’623 - ‘Swear, Vepacitti, that you won’t transgress against me.’
[Vepacitti:]
893 ‘“Whatever evil comes to a liar, Whatever evil to a reviler of noble ones, Whatever evil to a betrayer of friends, Whatever evil to one without gratitude: That same evil touches the one
Who transgresses against you, Sujā’s husband.’”624
8 (8) Verocana, Lord of the Asuras
At Sāvatthı̄ in Jeta’s Grove. Now on that occasion the Blessed One had gone for his day’s abiding and was in seclusion. Then Sakka, <486> lord of the devas, and Verocana, lord of the asuras, approached the Blessed One and stood one at each door post. Then Verocana, lord of the asuras, recited this verse in the presence of the Blessed One:625
894 “A man should make an effort Until his goal has been achieved. Goals shine when achieved:
This is the word of Verocana.” [226] [Sakka:]
895 “A man should make an effort Until his goal has been achieved. Of goals that shine when achieved,
None is found better than patience.”626 [Verocana:]
896 “All beings are bent on a goal Here or there as fits the case,
But for all creatures association Is supreme among enjoyments. Goals shine when achieved:
This is the word of Verocana.”627 <487> [Sakka:]
897 “All beings are bent upon a goal Here or there as fits the case,
But for all creatures association Is supreme among enjoyments.
Of goals that shine when achieved, None is found better than patience.”
9 (9) Seers in a Forest
At Sāvatthı̄. “Bhikkhus, once in the past a number of seers who were virtuous and of good character had settled down in leaf huts in a tract of forest. Then Sakka, lord of the devas, and Vepacitti, lord of the asuras, approached those seers.
“Vepacitti, lord of the asuras, put on his boots, bound his sword on tightly, and, with a parasol borne aloft, entered the hermitage through the main gate; then, having turned his left side towards them,628 he walked past those seers who were virtuous and of good character. But Sakka, lord of the devas, took off his boots, handed over his sword to others, <488> lowered his parasol, and entered the hermitage through an [ordinary] gate; then he stood on the lee side, raising his joined hands in reverential salutation, paying homage to those seers who were virtuous and of good character.
“Then, bhikkhus, those seers addressed Sakka in verse:
898 “‘The odour of the seers long bound by their vows, Emitted from their bodies, goes with the wind.
Turn away from here, O thousand-eyed god,
For the seers’ odour is foul, O deva-king.’629 [Sakka:]
899 “‘Let the odour of the seers long bound by their vows, Emitted from their bodies, go with the wind;
We yearn for this odour, O venerable sirs,
As for a garland of flowers on the head. [227]
The devas do not perceive it as repulsive.’”630 <489>
10 (10) Seers by the Ocean
At Sāvatthı̄. “Bhikkhus, once in the past a number of seers who were virtuous and of good character had settled down in leaf huts along the shore of the ocean. Now on that occasion the devas and the asuras were arrayed for a battle. Then it occurred to those seers who were virtuous and of good character: ‘The devas are righteous, the asuras unrighteous. There may be
danger to us from the asuras. Let us approach Sambara, lord of the asuras, and ask him for a guarantee of safety.’631
“Then, bhikkhus, just as quickly as a strong man might extend his drawn- in arm or draw in his extended arm, those seers who were virtuous and of good character disappeared from their leaf huts along the shore of the ocean and reappeared in the presence of Sambara, lord of the asuras. Then those seers addressed Sambara in verse:
900 “‘The seers who have come to Sambara Ask him for a guarantee of safety. <490> For you can give them what you wish,
Whether it be danger or safety.’632 [Sambara:]
901 “‘I’ll grant no safety to the seers, For they are hated devotees of Sakka; Though you appeal to me for safety, I’ll give you only danger.’
[The seers:]
902 “‘Though we have asked for safety, You give us only danger.
We receive this at your hands:
May ceaseless danger come to you!
903 “‘Whatever sort of seed is sown, That is the sort of fruit one reaps:
The doer of good reaps good; The doer of evil reaps evil.
By you, dear, has the seed been sown; Thus you will experience the fruit.’
“Then, bhikkhus, having put a curse on Sambara, lord of the asuras, just as quickly as a strong man might extend his drawn-in arm <491> or draw in his extended arm, those seers who were virtuous and of good character
disappeared from the presence of Sambara and reappeared in their leaf huts on the shore of the ocean. [228] But after being cursed by those seers who were virtuous and of good character, Sambara, lord of the asuras, was gripped by alarm three times in the course of the night.”633 <492>
II. THE SECOND SUBCHAPTER (THE SEVEN VOWS)
11 (1) Vows
At Sāvatthı̄. “Bhikkhus, in the past, when Sakka, lord of the devas, was a human being, he adopted and undertook seven vows by the undertaking of which he achieved the status of Sakka.634 What were the seven vows?
(1) “‘As long as I live may I support my parents.’
(2) “‘As long as I live may I respect the family elders.’
(3) “‘As long as I live may I speak gently.’
(4) “‘As long as I live may I not speak divisively.’
(5) “‘As long as I live may I dwell at home with a mind devoid of the stain of stinginess, freely generous, open-handed, delighting in relinquishment, devoted to charity,635 delighting in giving and sharing.’
(6) “‘As long as I live may I speak the truth.’
(7) “‘As long as I live may I be free from anger, and if anger should arise in me may I dispel it quickly.’
“In the past, bhikkhus, when Sakka, lord of the devas, was a human being, he adopted and undertook these seven vows by the undertaking of which he achieved the status of Sakka. <493>
904 “When a person supports his parents, And respects the family elders;
When his speech is gentle and courteous, And he refrains from divisive words;
905 When he strives to remove meanness, Is truthful, and vanquishes anger,
The Tāvatiṃsa devas call him Truly a superior person.” [229]
12 (2) Sakka’s Names
At Sāvatthı̄ in Jeta’s Grove. There the Blessed One said to the bhikkhus: “Bhikkhus, in the past, when Sakka, lord of the devas, was a human
being, he was a brahmin youth named Magha; therefore he is called Maghavā.636
“Bhikkhus, in the past, when Sakka, lord of the devas, was a human being, he gave gifts in city after city; therefore he is called Purindada, the Urban Giver.637
“Bhikkhus, in the past, when Sakka, lord of the devas, was a human being, he gave gifts considerately; therefore he is called Sakka.638
“Bhikkhus, in the past, when Sakka, lord of the devas, was a human being, <494> he gave a rest house; therefore he is called Vāsava.639
“Bhikkhus, Sakka, lord of the devas, thinks of a thousand matters in a moment; therefore he is called Sahassakkha, Thousand-eyed.640
“Bhikkhus, Sakka’s wife is the asura maiden named Sujā; therefore he is called Sujampati, Sujā’s husband.641
“Bhikkhus, Sakka, lord of the devas, exercises supreme sovereignty and rulership over the Tāvatiṃsa devas; therefore he is called lord of the devas.
“Bhikkhus, in the past, when Sakka, lord of the devas, was a human being, he adopted and undertook seven vows by the undertaking of which he achieved the status of Sakka….”
(The remainder of this sutta is identical with the preceding one. Verses 906-7 = 904-5.) [230] <495>
13 (3) Mahāli
Thus have I heard. On one occasion the Blessed One was dwelling at Vesālı̄ in the Great Wood in the Hall with the Peaked Roof. Then Mahāli the Licchavi approached the Blessed One, paid homage to him, sat down to one side, and said to him:
“Venerable sir, has the Blessed One seen Sakka, lord of the devas?” “I have, Mahāli.”
“Surely, venerable sir, that must have been one who looked like Sakka, lord of the devas; for Sakka, lord of the devas, is difficult to see.”
“I know Sakka, Mahāli, and I know the qualities that make for Sakka, by the undertaking of which Sakka achieved the status of Sakka. <496>
“In the past, Mahāli, when Sakka, lord of the devas, was a human being, he was a brahmin youth named Magha. Therefore he is called Maghavā….”
(Here follows the names of Sakka as in 11:12 and the seven vows as in 11:11, followed by verses 908-9 = 904-5.) [231] <497>
14 (4) Poor
On one occasion the Blessed One was dwelling at Rājagaha in the Bamboo Grove, the Squirrel Sanctuary. There the Blessed One addressed the bhikkhus thus: “Bhikkhus!”
“Venerable sir!” those bhikkhus replied. The Blessed One said this: “Bhikkhus, once in the past in this same Rājagaha there was a poor man,
a pauper, an indigent. He undertook faith, virtue, learning, generosity, and
wisdom in the Dhamma and Discipline proclaimed by the Tathāgata. Having done so, with the breakup of the body, after death, [232] <498> he was reborn in a good destination, in a heavenly world, in the company of the Tāvatiṃsa devas, where he outshone the other devas in regard to beauty and glory.642
“Thereupon the Tāvatiṃsa devas found fault with this, grumbled, and complained about it, saying: ‘It is wonderful indeed, sir! It is amazing indeed, sir! For formerly, when this young deva was a human being, he was a poor man, a pauper, an indigent. Yet with the breakup of the body, after death, he has been reborn in a good destination, in a heavenly world, in the company of the Tāvatiṃsa devas, where he outshines the other devas in regard to beauty and glory.’
“Then, bhikkhus, Sakka, lord of the devas, addressed the Tāvatiṃsa devas thus: ‘Dear sirs, do not find fault with this young deva. Formerly, when this young deva was a human being, he undertook faith, virtue, learning, generosity, and wisdom in the Dhamma and Discipline proclaimed by the Tathāgata. Having done so, with the breakup of the body, after death, he has been reborn in a good destination, in a heavenly world, in the company of the Tāvatiṃsa devas, where he outshines the other devas in regard to beauty and glory.’
“Then, bhikkhus, instructing the Tāvatiṃsa devas,643 Sakka, lord of the devas, on that occasion recited these verses: <499>
910 “‘When one has faith in the Tathāgata, Unshakable and well established,
And good conduct built on virtue, Dear to the noble ones and praised;644
911 “‘When one has confidence in the Sarigha And one’s view is straightened out,
They say that one isn’t poor; One’s life is not lived in vain.
912 “‘Therefore the person of intelligence, Remembering the Buddha’s Teaching, Should be devoted to faith and virtue,
To confidence and vision of the Dhamma.’”
15 (5) A Delightful Place
At Sāvatthı̄ in Jeta’s Grove. Then Sakka, lord of the devas, approached the Blessed One, paid homage to him, stood to one side, and said to him: “Venerable sir, what is a delightful place?” [233]
[The Blessed One:] <500>
913 “Shrines in parks and woodland shrines, Well-constructed lotus ponds:
These are not worth a sixteenth part Of a delightful human being.
914 “Whether in a village or forest, In a valley or on the plain— Wherever the arahants dwell
Is truly a delightful place.”
16 (6) Bestowing Alms
On one occasion the Blessed One was dwelling at Rājagaha on Mount Vulture Peak. Then Sakka, lord of the devas, approached the Blessed One, paid homage to him, and stood to one side. Standing to one side, he addressed the Blessed One in verse:645
915 “For those people who bestow alms, For living beings in quest of merit, Performing merit of the mundane type,
Where does a gift bear great fruit?”646 [The Blessed One:] <501>
916 “The four practising the way And the four established in the fruit:
This is the Sarigha of upright conduct Endowed with wisdom and virtue.647
917 “For those people who bestow alms, For living beings in quest of merit, Performing merit of the mundane type, A gift to the Sarigha bears great fruit.”
17 (7) Veneration of the Buddha
At Sāvatthı̄ in Jeta’s Grove. Now on that occasion the Blessed One had gone for his day’s abiding and was in seclusion. Then Sakka, lord of the devas, and Brahmā Sahampati approached the Blessed One and stood one at each doorpost. Then Sakka, lord of the devas, recited this verse in the presence of the Blessed One:
918 “Rise up, O hero, victor in battle!
Your burden lowered, debt-free one, wander in the world. Your mind is fully liberated
Like the moon on the fifteenth night.”648 [234]
[Brahmā Sahampati:] “It is not in such a way that the Tathāgatas are to be venerated, lord of the devas. The Tathāgatas are to be venerated thus:
919 “Rise up, O hero, victor in battle! <502>
O caravan leader, debt-free one, wander in the world. Teach the Dhamma, O Blessed One:
There will be those who will understand.”649
18 (8) The Worship of Householders (or Sakka’s Worship (1))
At Sāvatthı̄. There the Blessed One said this: “Bhikkhus, once in the past Sakka, lord of the devas, addressed his charioteer Mātali thus: ‘Harness the chariot with its team of a thousand thoroughbreds, friend Mātali. Let us go
to the park grounds to see the beautiful scenery.’ - ‘Yes, your lordship,’ Mātali the charioteer replied. Then he harnessed the chariot with its team of a thousand thoroughbreds and announced to Sakka, lord of the devas: ‘The chariot has been harnessed, dear sir. You may come at your own convenience.’650
“Then, bhikkhus, Sakka, lord of the devas, descending from the Vejayanta Palace, raised his joined hands in reverential salutation, and worshipped the different quarters. Then Mātali the charioteer addressed Sakka in verse:
920 “‘These all humbly worship you— Those versed in the Triple Veda,
All the khattiyas reigning on earth,
The Four Great Kings and the glorious Thirty—<503> So who, O Sakka, is that spirit
To whom you bow in worship?’651 [Sakka:]
921 “‘These all humbly worship me— Those versed in the Triple Veda,
All the khattiyas reigning on earth,
The Four Great Kings and the glorious Thirty—
922 But I worship those endowed with virtue, Those long trained in concentration,
Those who have properly gone forth With the holy life their destination.652
923 “‘I worship as well, O Mātali, Those householders making merit, The lay followers possessed of virtue Who righteously maintain a wife.’
[Mātali:]
924 “‘Those whom you worship, my lord Sakka, Are indeed the best in the world.
I too will worship them—
Those whom you worship, Vāsava.’ <504> [The Blessed One:]
925 “Having given this explanation, Having worshipped the different quarters, The deva-king Maghavā, Sujā’s husband, The chief, climbed into his chariot.” [235]
19 (9) The Worship of the Teacher (or Sakka’s Worship (2))
(As above down to:)
“Then, bhikkhus, Sakka, lord of the devas, descending from the Vejayanta Palace, raised his joined hands in reverential salutation and worshipped the Blessed One. Then Mātali the charioteer addressed Sakka, lord of the devas, in verse:
926 “‘Both devas and human beings Humbly worship you, Vāsava.
So who, O Sakka, is that spirit To whom you bow in worship?’
[Sakka:] <505>
927 “‘The Perfectly Enlightened One here In this world with its devas,
The Teacher of perfect name:
He is the one whom I worship, Mātali.653
928 “‘Those for whom lust and hatred And ignorance have been expunged, The arahants with taints destroyed:
These are the ones whom I worship, Mātali.
929 “‘The trainees who delight in dismantling, Who diligently pursue the training
For the removal of lust and hatred, For transcending ignorance:
These are the ones whom I worship, Mātali.’654 [Mātali:]
930 “‘Those whom you worship, my lord Sakka, Are indeed the best in the world.
I too will worship them—
Those whom you worship, Vāsava.’ [The Blessed One:]
931 “Having given this explanation, Having worshipped the Blessed One, The deva-king Maghavā, Sujā’s husband,
The chief, climbed into his chariot.” <506>
20 (10) The Worship of the Saṅgha (or Sakka’s Worship (3))
(As above down to:) [236]
“Then, bhikkhus, Sakka, lord of the devas, descending from the Vejayanta Palace, raised his joined hands in reverential salutation and worshipped the Sarigha of bhikkhus. Then Mātali the charioteer addressed Sakka, lord of the devas, in verse:
932 “‘It is these that should worship you— The humans stuck in a putrid body,
Those submerged inside a corpse, Afflicted with hunger and thirst.655
933 Why then do you envy them, These who dwell homeless, Vāsava?
Tell us about the seers’ conduct; Let us hear what you have to say.’
[Sakka:] <507>
934 “‘This is why I envy them,656 Those who dwell homeless, Mātali: Whatever village they depart from, They leave it without concern.
935 “‘They do not keep their goods in storage, Neither in a pot nor in a box.
Seeking what has been prepared by others, By this they live, firm in vows:
Those wise ones who give good counsel, Maintaining silence, of even faring.657
936 “‘While devas fight with asuras And people fight with one another,
Among those who fight, they do not fight; Among the violent, they are quenched; Among those who grasp, they do not grasp: These are the ones whom I worship, Mātali.’
[Mātali:]
937 “‘Those whom you worship, my lord Sakka, Are indeed the best in the world.
I too will worship them—
Those whom you worship, Vāsava.’ <508> [The Blessed One:]
938 “Having given this explanation, Having worshipped the Bhikkhu Sarigha, The deva-king Maghavā, Sujā’s husband, The chief, climbed into his chariot.”
[237]
III. THE THIRD SUBCHAPTER (SAKKA PENTAD)
21 (1) Having Slain
At Sāvatthı̄ in Jeta’s Grove. Then Sakka, lord of the devas, approached the Blessed One, paid homage to him, and stood to one side. Standing to one side, Sakka, lord of the devas, addressed the Blessed One in verse:
939 “Having slain what does one sleep soundly? Having slain what does one not sorrow? <509> What is the one thing, O Gotama,
Whose killing you approve?” [The Blessed One:]
940 “Having slain anger, one sleeps soundly; Having slain anger, one does not sorrow; The killing of anger, O Vāsava,
With its poisoned root and honeyed tip:
This is the killing the noble ones praise, For having slain that, one does not sorrow.”
22 (2) Ugly
At Sāvatthı̄ in Jeta’s Grove. There the Blessed One said this: “Bhikkhus, once in the past a certain ugly deformed yakkha sat down on the seat of Sakka, lord of the devas.658 Thereupon the Tāvatiṃsa devas found fault with this, grumbled, and complained about it, saying: ‘It is wonderful indeed, sir! It is amazing indeed, sir! This ugly deformed yakkha has sat down on the seat of Sakka, lord of the devas!’ <510> But to whatever extent the Tāvatiṃsa devas found fault with this, grumbled, and complained about it, to the same extent that yakkha became more and more handsome, more and more comely, more and more graceful.
“Then, bhikkhus, the Tāvatiṃsa devas approached Sakka and said to him: ‘Here, dear sir, an ugly deformed yakkha has sat down on your seat…. But to whatever extent the devas found fault with this … [238] that yakkha became more and more handsome, more and more comely, more and more graceful.’ - ‘That must be the anger-eating yakkha.’
“Then, bhikkhus, Sakka, lord of the devas, approached that anger-eating yakkha.659 Having approached, he arranged his upper robe over one shoulder, knelt down with his right knee on the ground, and, raising his joined hands in reverential salutation towards that yakkha, <511> he announced his name three times: ‘I, dear sir, am Sakka, lord of the devas! I, dear sir, am Sakka, lord of the devas!’ To whatever extent Sakka announced his name, to the same extent that yakkha became uglier and uglier and more and more deformed until he disappeared right there.
“Then, bhikkhus, having sat down on his own seat, instructing the Tāvatiṃsa devas, Sakka, lord of the devas, on that occasion recited these verses:
941 “‘I am not one afflicted in mind, Nor easily drawn by anger’s whirl.
I never become angry for long, Nor does anger persist in me.660
942 “‘When I’m angry I don’t speak harshly And I don’t praise my virtues.
I keep myself well restrained <512> Out of regard for my own good.’”661
23 (3) Magic
At Sāvatthı̄. The Blessed One said this: “Bhikkhus, once in the past Vepacitti, lord of the asuras, was sick, afflicted, gravely ill.662 Then Sakka, lord of the devas, approached Vepacitti to inquire about his illness. Vepacitti
saw Sakka coming in the distance and said to him: ‘Cure me, lord of the devas.’ - [239] ‘Teach me, Vepacitti, the Sambari magic.’663 - ‘I won’t teach it, dear sir, until I have asked the asuras for permission.’
“Then, bhikkhus, Vepacitti, lord of the asuras, asked the asuras: ‘May I teach the Sambari magic to Sakka, lord of the devas?’ - ‘Do not teach him the Sambari magic, dear sir.’664
“Then, bhikkhus, Vepacitti, lord of the asuras, addressed Sakka, lord of the devas, in verse: <513>
943 “‘A magician—O Maghavā, Sakka, King of devas, Sujā’s husband—
Goes to the terrible hell,
Like Sambara, for a hundred years.’”665
24 (4) Transgression
At Sāvatthı̄. Now on that occasion two bhikkhus had a quarrel and one bhikkhu had transgressed against the other. Then the former bhikkhu confessed his transgression to the other bhikkhu, but the latter would not pardon him.666
Then a number of bhikkhus approached the Blessed One, paid homage to him, sat down to one side, and reported to him what had happened. <514> [The Blessed One said:]
“Bhikkhus, there are two kinds of fools: one who does not see a transgression as a transgression; and one who, when another is confessing a transgression, does not pardon him in accordance with the Dhamma. These are the two kinds of fools.
“There are, bhikkhus, two kinds of wise people: one who sees a transgression as a transgression; and one who, when another is confessing a transgression, pardons him in accordance with the Dhamma. These are the two kinds of wise people.
“Once in the past, bhikkhus, Sakka, lord of the devas, instructing the Tāvatiṃsa devas in the Sudhamma assembly hall, on that occasion recited this verse: [240]
944 “‘Bring anger under your control; Do not let your friendships decay.
Do not blame one who is blameless; Do not utter divisive speech.
Like a mountain avalanche Anger crushes evil people.’”667
25 (5) Nonanger
Thus have I heard. On one occasion the Blessed One was dwelling at Sāvatthı̄ in Jeta’s Grove, Anāthapiṇḍika’s Park. There the Blessed One said this:
“Bhikkhus, once in the past Sakka, lord of the devas, instructing the Tāvatiṃsa devas in the Sudhamma assembly hall, on that occasion recited this verse: <515>
945 “‘Do not let anger overpower you;
Do not become angry at those who are angry. Nonanger and harmlessness always dwell Within [the hearts of] the noble ones.
Like a mountain avalanche Anger crushes evil people.’”668
<516>
The Book with Verses is finished.

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