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PART I: The Book with Verses (Sagāthāvagga)

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

Chapter I

1 Devatāsaṃyutta

Connected Discourses with Devatās

I. A REED

1 (1) Crossing the Flood

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, a certain devatā 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 said to him:

“How, dear sir, did you cross the flood?”¹

“By not halting, friend, and by not straining I crossed the flood.”²

“But how is it, dear sir, that by not halting and by not straining you crossed the flood?”

“When I came to a standstill, friend, then I sank; but when I struggled, then I got swept away. It is in this way, friend, that by not halting and by not straining I crossed the flood.”³ <2>

[The devatā:]

1 “After a long time at last I see
A brahmin who is fully quenched,
Who by not halting, not straining,
Has crossed over attachment to the world.”⁴ 90

This is what that devatā said.⁵ The Teacher approved. Then that devatā, thinking, “The Teacher has approved of me,” paid homage to the Blessed One and, keeping him on the right, disappeared right there. [2]

2 (2) Emancipation

<3> At Sāvatthī. Then, when the night had advanced, a certain devatā 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 said to him:

“Do you know, dear sir, emancipation, release, seclusion for beings?”⁶

“I know, friend, emancipation, release, seclusion for beings.”

“But in what way, dear sir, do you know emancipation, release, seclusion for beings?”

[The Blessed One:]

2 “By the utter destruction of delight in existence,⁷
By the extinction of perception and consciousness,
By the cessation and appeasement of feelings: <4>
It is thus, friend, that I know for beings —
Emancipation, release, seclusion.”⁸

3 (3) Reaching

At Sāvatthī. Standing to one side, that devatā recited this verse in the presence of the Blessed One:

3 “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.”⁹

[The Blessed One:]

4 “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.”¹⁰ [3] <5> 91

4 (4) Time Flies By

At Sāvatthī. Standing to one side, that devatā recited this verse in the presence of the Blessed One:

5 “Time flies by, the nights swiftly pass;
The stages of life successively desert us.¹¹
Seeing clearly this danger in death,
One should do deeds of merit that bring happiness.”

[The Blessed One:]

6 “Time flies by, the nights swiftly pass;
The stages of life successively desert us.
Seeing clearly this danger in death,
A seeker of peace should drop the world’s bait.”

5 (5) How Many Must One Cut?

At Sāvatthī. Standing to one side, that devatā recited this verse in the presence of the Blessed One:

7 “How many must one cut, how many abandon,
And how many further must one develop?
When a bhikkhu has surmounted how many ties
Is he called a crosser of the flood?”

[The Blessed One:] <6>

8 “One must cut off five, abandon five,
And must develop a further five.
A bhikkhu who has surmounted five ties
Is called a crosser of the flood.”¹²

6 (6) Awake

At Sāvatthī. Standing to one side, that devatā recited this verse in the presence of the Blessed One:

9 “How many are asleep when [others] are awake?
How many are awake when [others] sleep?
92By how many does one gather dust?
By how many is one purified?”

[The Blessed One:]

10 “Five are asleep when [others] are awake;
Five are awake when [others] sleep.
By five things one gathers dust,
By five things one is purified.”¹³ [4] <7>

7 (7) Not Penetrated

At Sāvatthī. Standing to one side, that devatā recited this verse in the presence of the Blessed One:

11 “Those who have not penetrated things,
Who may be led into others’ doctrines,
Fast asleep, they have not yet awakened:
It is time for them to awaken.”¹⁴

[The Blessed One:]

12 “Those who have penetrated things well,
Who cannot be led into others’ doctrines,
Those awakened ones, having rightly known,
Fare evenly amidst the uneven.”¹⁵ 93

8 (8) Utterly Muddled

At Sāvatthī. Standing to one side, that devatā recited this verse in the presence of the Blessed One:

13 “Those who are utterly muddled about things,
Who may be led into others’ doctrines, <8>
Fast asleep, they have not yet awakened:
It is time for them to awaken.”

[The Blessed One:]

14 “Those who aren’t muddled about things,
Who cannot be led into others’ doctrines,
Those awakened ones, having rightly known,
Fare evenly amidst the uneven.”

9 (9) One Prone to Conceit

At Sāvatthī. Standing to one side, that devatā recited this verse in the presence of the Blessed One:

15 “There is no taming here for one fond of conceit,
Nor is there sagehood for the unconcentrated:
Though dwelling alone in the forest, heedless,
One cannot cross beyond the realm of Death.”¹⁶

[The Blessed One:]

16 “Having abandoned conceit, well concentrated,
With lofty mind, everywhere released: <9>
While dwelling alone in the forest, diligent,
One can cross beyond the realm of Death.”¹⁷ [5]

10 (10) Forest

At Sāvatthī. Standing to one side, that devatā recited this verse in the presence of the Blessed One:

17 “Those who dwell deep in the forest,
Peaceful, leading the holy life,
Eating but a single meal a day:
Why is their complexion so serene?”¹⁸

[The Blessed One:]

18 “They do not sorrow over the past,
Nor do they hanker for the future.
They maintain themselves with what is present:
Hence their complexion is so serene.

19 “Through hankering for the future,
Through sorrowing over the past,
Fools dry up and wither away
Like a green reed cut down.” 94

<10>

II. NANDANA

11 (1) Nandana

Thus have I heard. On one occasion the Blessed One was dwelling at Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s Park. There the Blessed One addressed the bhikkhus thus: “Bhikkhus!”

“Venerable sir!” those bhikkhus replied. The Blessed One said this:

“Once in the past, bhikkhus, a certain devatā of the Tāvatiṃsa host was revelling in Nandana Grove, <11> supplied and endowed with the five cords of celestial sensual pleasure, accompanied by a retinue of celestial nymphs. On that occasion he spoke this verse:

20 “‘They do not know bliss
Who have not seen Nandana,
The abode of the glorious male devas
Belonging to the host of Thirty.’¹⁹ [6]

“When this was said, bhikkhus, a certain devatā replied to that devatā in verse:

21 “‘Don’t you know, you fool,
That maxim of the arahants?
Impermanent are all formations;
Their nature is to arise and vanish.
Having arisen, they cease:
Their appeasement is blissful.’”²⁰

12 (2) Delight

At Sāvatthī. Standing to one side, that devatā recited this verse in the presence of the Blessed One: <12>

22 “One who has sons delights in sons,
One with cattle delights in cattle.
Acquisitions truly are a man’s delight;
Without acquisitions one does not delight.”²¹ 95

[The Blessed One:]

23 “One who has sons sorrows over sons,
One with cattle sorrows over cattle.
Acquisitions truly are a man’s sorrows;
Without acquisitions one does not sorrow.”

13 (3) None Equal to That for a Son

At Sāvatthī. Standing to one side, that devatā spoke this verse in the presence of the Blessed One:

24 “There is no affection like that for a son,
No wealth equal to cattle,
There is no light like the sun,
Among the waters the ocean is supreme.”²²

[The Blessed One:]

25 “There is no affection like that for oneself,
No wealth equal to grain,
There is no light like wisdom,
Among the waters the rain is supreme.” <13>

14 (4) The Khattiya

26 “The khattiya is the best of bipeds,
The ox, the best of quadrupeds;
A maiden is the best of wives,
The first born, the best of sons.”²³

27 “The Buddha is the best of bipeds,
A steed, the best of quadrupeds;
An obedient woman is the best of wives,
A dutiful boy, the best of sons.” [7]

15 (5) Murmuring

28 “When the noon hour sets in
And the birds have settled down, <14>
The mighty forest itself murmurs:
How fearful that appears to me!”²⁴ 96

29 “When the noon hour sets in
And the birds have settled down,
The mighty forest itself murmurs:
How delightful that appears to me!”

16 (6) Drowsiness and Lethargy

30 “Drowsiness, lethargy, lazy stretching, <15>
Discontent, torpor after meals:
Because of this, here among beings,
The noble path does not appear.”

31 “Drowsiness, lethargy, lazy stretching,
Discontent, torpor after meals:
When one dispels this with energy,
The noble path is cleared.”²⁵

17 (7) Difficult to Practise

32 “The ascetic life is hard to practise
And hard for the inept to endure,
For many are the obstructions there
In which the fool founders.”

33 “How many days can one practise the ascetic life
If one does not rein in one’s mind?
One would founder with each step
Under the control of one’s intentions.²⁶

34 “Drawing in the mind’s thoughts
As a tortoise draws its limbs into its shell, <16>
Independent, not harassing others, fully quenched,
A bhikkhu would not blame anyone.”²⁷

18 (8) A Sense of Shame

35 “Is there a person somewhere in the world
Who is restrained by a sense of shame,
One who draws back from blame
As a good horse does from the whip?”²⁸ 97

36 “Few are those restrained by a sense of shame
Who fare always mindful;
Few, having reached the end of suffering,
Fare evenly amidst the uneven.” [8] <17>

19 (9) A Little Hut

37 “Don’t you have a little hut?
Don’t you have a little nest?
Don’t you have any lines extended?
Are you free from bondage?”

38 “Surely I have no little hut,
Surely I have no little nest,
Surely I have no lines extended,
Surely I’m free from bondage.”²⁹

39 “What do you think I call a little hut?
What do you think I call a little nest?
What do you think I call lines extended?
What do you think I call bondage?”³⁰

40 “It’s a mother that you call a little hut,
A wife that you call a little nest, <18>
Sons that you call lines extended,
Craving that you tell me is bondage.”

41 “It’s good that you have no little hut,
Good that you have no little nest,
Good that you have no lines extended,
Good that you are free from bondage.”

20 (10) Samiddhi

Thus have I heard. On one occasion the Blessed One was dwelling at Rājagaha in the Hot Springs Park. Then the Venerable Samiddhi, having risen at the first flush of dawn, went to the hot springs to bathe. Having bathed in the hot springs and come back out, he stood in one robe drying his limbs.

Then, when the night had advanced, a certain devatā of stunning beauty, illuminating the entire hot springs, approached the Venerable Samiddhi. Having approached, she stood in the air and addressed the Venerable Samiddhi in verse:³¹ <19>

42 “Without having enjoyed you seek alms, bhikkhu,
You don’t seek alms after you’ve enjoyed.
First enjoy, bhikkhu, then seek alms:
Don’t let the time pass you by!” [9]

43 “I do not know what the time might be;
The time is hidden and cannot be seen.
Hence, without enjoying, I seek alms:
Don’t let the time pass me by!”³²

Then that devatā alighted on the earth and said to the Venerable Samiddhi: “You have gone forth while young, bhikkhu, a lad with black hair, endowed with the blessing of youth, in the prime of life, without having dallied with sensual pleasures. Enjoy human sensual pleasures, bhikkhu; do not abandon what is directly visible in order to pursue what takes time.”

“I have not abandoned what is directly visible, friend, in order to pursue what takes time. I have abandoned what takes time in order to pursue what is directly visible. <20> For the Blessed One, friend, has stated that sensual pleasures are time-consuming, full of suffering, full of despair, and the danger in them is still greater, while this Dhamma is directly visible, immediate, inviting one to come and see, applicable, to be personally experienced by the wise.”³³

“But how is it, bhikkhu, that the Blessed One has stated that sensual pleasures are time-consuming, full of suffering, full of despair, and the danger in them is still greater? How is it that this Dhamma is directly visible, immediate, inviting one to come and see, applicable, to be personally experienced by the wise?”

“I am newly ordained, friend, not long gone forth, just recently come to this Dhamma and Discipline. I cannot explain it in detail. But that Blessed One, the Arahant, the Perfectly Enlightened One, is dwelling at Rājagaha in the Hot Springs Park. Approach that Blessed One and ask him about this matter. As he explains it to you, so you should remember it.”

“It isn’t easy for us to approach that Blessed One, bhikkhu, as he is surrounded by other devatās of great influence.³⁴ If you would approach him <21> and ask him about this matter, we will come along too in order to hear the Dhamma.”

“Very well, friend,” the Venerable Samiddhi replied. Then he approached the Blessed One, paid homage to him, sat down to one side, [10] and reported his entire discussion with that devatā, [11] <22–23> (verses 44–45, included in the report, repeat verses 42–43) adding: “If that devatā’s statement is true, venerable sir, then that devatā should be close by.”

When this was said, that devatā said to the Venerable Samiddhi: “Ask, bhikkhu! Ask, bhikkhu! For I have arrived.”

Then the Blessed One addressed that devatā in verse:

46 “Beings who perceive what can be expressed
Become established in what can be expressed. <24>
Not fully understanding what can be expressed,
They come under the yoke of Death.³⁵

47 “But having fully understood what can be expressed,
One does not conceive ‘one who expresses.’
For that does not exist for him
By which one could describe him.³⁶

“If you understand, spirit, speak up.”

“I do not understand in detail, venerable sir, the meaning of what was stated in brief by the Blessed One. Please, venerable sir, let the Blessed One explain it to me in such a way that I might understand in detail the meaning of what he stated in brief.” [12]

[The Blessed One:]

48 “One who conceives ‘I am equal, better, or worse,’
Might on that account engage in disputes.
But one not shaken in the three discriminations
Does not think, ‘I am equal or better.’³⁷ <25>

“If you understand, spirit, speak up.”

“In this case too, venerable sir, I do not understand in detail… 100let the Blessed One explain it to me in such a way that I might understand in detail the meaning of what he stated in brief.”

[The Blessed One:]

49 “He abandoned reckoning, did not assume conceit;³⁸
He cut off craving here for name-and-form.
Though devas and humans search for him
Here and beyond, in the heavens and all abodes,
They do not find the one whose knots are cut,
The one untroubled, free of longing.

“If you understand, spirit, speak up.”

“I understand in detail, venerable sir, the meaning of what was stated in brief by the Blessed One thus: <26>

50 “One should do no evil in all the world,
Not by speech, mind, or body.
Having abandoned sense pleasures,
Mindful and clearly comprehending,
One should not pursue a course
That is painful and harmful.”³⁹

[13] <27>

III. A SWORD

21 (1) A Sword

At Sāvatthī. Standing to one side, that devatā recited this verse in the presence of the Blessed One:

51 “As if smitten by a sword,
As if his head were on fire,
A bhikkhu should wander mindfully
To abandon sensual lust.”

[The Blessed One:]

52 “As if smitten by a sword,
As if his head were on fire,
A bhikkhu should wander mindfully
To abandon identity view.”⁴⁰ 101

22 (2) It Touches <28>

53 “It does not touch one who does not touch,
But then will touch the one who touches.
Therefore it touches the one who touches,
The one who wrongs an innocent man.”⁴¹

54 “If one wrongs an innocent man,
A pure person without blemish,
The evil falls back on the fool himself
Like fine dust thrown against the wind.”⁴²

23 (3) Tangle

55 “A tangle inside, a tangle outside,
This generation is entangled in a tangle.
I ask you this, O Gotama,
Who can disentangle this tangle?”⁴³ <29>

56 “A man established on virtue, wise,
Developing the mind and wisdom,
A bhikkhu ardent and discreet:
He can disentangle this tangle.⁴⁴

57 “Those for whom lust and hatred
Along with ignorance have been expunged,
The arahants with taints destroyed:
For them the tangle is disentangled.⁴⁵

58 “Where name-and-form ceases,
Stops without remainder,
And also impingement and perception of form:
It is here this tangle is cut.”⁴⁶ [14]

24 (4) Reining in the Mind

59 “From whatever one reins in the mind,
From that no suffering comes to one. <30>
Should one rein in the mind from everything,
One is freed from all suffering.” 102

60 “One need not rein in the mind from everything
When the mind has come under control.
From whatever it is that evil comes,
From this one should rein in the mind.”⁴⁷

25 (5) The Arahant

61 “If a bhikkhu is an arahant,
Consummate, with taints destroyed,
One who bears his final body,
Would he still say, ‘I speak’?
And would he say, ‘They speak to me’?”⁴⁸

62 “If a bhikkhu is an arahant, <31>
Consummate, with taints destroyed,
One who bears his final body,
He might still say, ‘I speak,’
And he might say, ‘They speak to me.’
Skilful, knowing the world’s parlance,
He uses such terms as mere expressions.”⁴⁹

63 “When a bhikkhu is an arahant,
Consummate, with taints destroyed,
One who bears his final body,
Is it because he has come upon conceit
That he would say, ‘I speak,’
That he would say, ‘They speak to me’?”⁵⁰

64 “No knots exist for one with conceit abandoned;
For him all knots of conceit are consumed.
Though the wise one has transcended the conceived, [15]
He still might say, ‘I speak,’ <32>
He might say too, ‘They speak to me.’
Skilful, knowing the world’s parlance,
He uses such terms as mere expressions.”⁵¹

26 (6) Sources of Light

65 “How many sources of light are in the world
By means of which the world is illumined?
103We have come to ask the Blessed One this:
How are we to understand it?”

66 “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,

67 And fire flares up here and there
Both by day and at night.
But the Buddha is the best of those that shine: <33>
He is the light unsurpassed.”

27 (7) Streams

68 “From where do the streams turn back?
Where does the round no longer revolve?
Where does name-and-form cease,
Stop without remainder?”

69 “Where water, earth, fire, and air,
Do not gain a footing:
It is from here that the streams turn back,
Here that the round no longer revolves;
Here name-and-form ceases,
Stops without remainder.”⁵²

28 (8) Those of Great Wealth <34>

71 ⁵³ “Those of great wealth and property,
Even khattiyas who rule the country,
Look at each other with greedy eyes,
Insatiable in sensual pleasures.

72 Among these who have become so avid,
Flowing along in the stream of existence,
Who here have abandoned craving?
Who in the world are no longer avid?”⁵⁴

73 “Having left their homes and gone forth,
Having left their dear sons and cattle,
Having left behind lust and hatred, <35>
104Having expunged ignorance —
The arahants with taints destroyed
Are those in the world no longer avid.” [16]

29 (9) Four Wheels

74 “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?”⁵⁵

75 “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.”⁵⁶

30 (10) Antelope Calves <36>

76 “Having approached you, we ask a question
Of the slender hero with antelope calves,
Greedless, subsisting on little food,
Wandering alone like a lion or nāga,
Without concern for sensual pleasures:
How is one released from suffering?”⁵⁷

77 “Five cords of sensual pleasure in the world,
With mind declared to be the sixth:
Having expunged desire here,
One is thus released from suffering.”⁵⁸

<37>

IV. THE SATULLAPA HOST

31 (1) With the Good

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, a number of devatās belonging to the Satullapa host, of stunning beauty, illuminating the entire Jeta’s Grove, approached the Blessed One.⁵⁹ 105Having approached, they paid homage to the Blessed One and stood to one side. [17]

Then one devatā, standing to one side, recited this verse in the presence of the Blessed One:

78 “One should associate only with the good; <38>
With the good one should foster intimacy.
Having learnt the true Dhamma of the good,
One becomes better, never worse.”

Then five other devatās in turn recited their verses in the presence of the Blessed One:

79 “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.”⁶⁰

80 “One should associate only with the good;
With the good one should foster intimacy.
Having learnt the true Dhamma of the good, <39>
One does not sorrow in the midst of sorrow.”

81 “One should associate only with the good;
With the good one should foster intimacy.
Having learnt the true Dhamma of the good,
One shines amidst one’s relations.”

82 “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.”

83 “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.”⁶¹

Then another devatā said to the Blessed One: “Which one, Blessed One, has spoken well?”

“You have all spoken well in a way.⁶² But listen to me too: [18]

84 “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.”

This is what the Blessed One said. Elated, those devatās paid homage to the Blessed One and, keeping him on the right, they disappeared right there.

32 (2) Stinginess

On one occasion the Blessed One was dwelling at Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s Park. Then, when the night had advanced, a number of devatās belonging to the Satullapa host, of stunning beauty, illuminating the entire Jeta’s Grove, approached the Blessed One. Having approached, they paid homage to the Blessed One and stood to one side.

Then one devatā, standing to one side, recited this verse in the presence of the Blessed One:

85 “Through stinginess and negligence
A gift is not given.
One who knows, desiring merit, <40>
Should surely give a gift.”

Then another devatā recited these verses in the presence of the Blessed One:

86 “That which the miser fears when he does not give
Is the very danger that comes to the nongiver.
The hunger and thirst that the miser fears
Afflict that fool in this world and the next.

87 “Therefore, having removed stinginess,
The conqueror of the stain should give a gift.⁶³
Deeds of merit are the support for living beings
[When they arise] in the other world.” 107

Then another devatā recited these verses in the presence of the Blessed One:

88 “They do not die among the dead
Who, like fellow travellers on the road,
Provide though they have but a little:
This is an ancient principle.⁶⁴ <41>

89 “Some provide from the little they have,
Others who are affluent don’t like to give.
An offering given from what little one has
Is worth a thousand times its value.” [19]

Then another devatā recited these verses in the presence of the Blessed One:

90 “The bad do not emulate the good,
Who give what is hard to give
And do deeds hard to do:
The Dhamma of the good is hard to follow.

91 “Therefore their destination after death
Differs for the good and the bad:
The bad go to hell,
The good are bound for heaven.”

Then another devatā said to the Blessed One: “Which one, Blessed One, has spoken well?”

“You have all spoken well in a way. But listen to me too: <42>

92 “If one practises the Dhamma
Though getting on by gleaning,
If while one supports one’s wife
One gives from the little one has,
Then a hundred thousand offerings
Of those who sacrifice a thousand
Are not worth even a fraction
[Of the gift] of one like him.”⁶⁵

Then another devatā addressed the Blessed One in verse:

93 “Why does their sacrifice, vast and grand,
Not share the value of the righteous one’s gift?
Why are a hundred thousand offerings
Of those who sacrifice a thousand
Not worth even a fraction
[Of the gift] of one like him?”

Then the Blessed One answered that devatā in verse:

94 “Since they give while settled in unrighteousness,
Having slain and killed, causing sorrow,
Their offering — tearful, fraught with violence —
Shares not the value of the righteous one’s gift. <43>
That is why a hundred thousand offerings
Of those who sacrifice a thousand
Are not worth even a fraction
[Of the gift] of one like him.” [20]

33 (3) Good

At Sāvatthī. Then, when the night had advanced, a number of devatās belonging to the Satullapa host, of stunning beauty, illuminating the entire Jeta’s Grove, approached the Blessed One. Having approached, they paid homage to the Blessed One and stood to one side.

Then one devatā, standing to one side, uttered this inspired utterance in the presence of the Blessed One:

“Good is giving, dear sir!

95 “Through stinginess and negligence
A gift is not given.
One who knows, desiring merit,
Should surely give a gift.”

Then another devatā uttered this inspired utterance in the presence of the Blessed One:

“Good is giving, dear sir!
109And further:
Even when there’s little, giving is good. <44>

96 “Some provide from what little they have,
Others who are affluent don’t like to give.
An offering given from what little one has
Is worth a thousand times its value.”

Then another devatā uttered this inspired utterance in the presence of the Blessed One:

“Good is giving, dear sir!
Even when there’s little, giving is good.
And further:
When done with faith too, giving is good.

97 “Giving and warfare are similar, they say:
A few good ones conquer many.
If one with faith gives even a little,
He thereby becomes happy in the other world.”⁶⁶

Then another devatā uttered this inspired utterance in the presence of the Blessed One:

“Good is giving, dear sir!
Even when there’s little, giving is good. [21]
When done with faith too, giving is good.
And further:
The gift of a righteous gain is also good. <45>

98 “When he gives a gift of a righteous gain
Obtained by exertion and energy,
Having passed over Yama’s Vetaraṇī River,
That mortal arrives at celestial states.”⁶⁷

Then another devatā uttered this inspired utterance in the presence of the Blessed One:

“Good is giving, dear sir!
Even when there’s little, giving is good.
110When done with faith too, giving is good;
The gift of a righteous gain is also good.
And further:
Giving discriminately too is good.⁶⁸

99 “Giving discriminately is praised by the Fortunate One —
To those worthy of offerings
Here in the world of the living.
What is given to them bears great fruit
Like seeds sown in a fertile field.”

Then another devatā uttered this inspired utterance in the presence of the Blessed One:

“Good is giving, dear sir!
Even when there’s little, giving is good.
When done with faith too, giving is good;
The gift of a righteous gain is also good.
Giving with discretion too is good. <46>
And further:
Restraint towards living beings is also good.

100 “One who fares harming no living beings
Does no evil from fear of others’ censure.
In that they praise the timid, not the brave,
For out of fear the good do no evil.”

Then another devatā said to the Blessed One: [22] “Which one, Blessed One, has spoken well?”

“You have all spoken well in a way. But listen to me too:

101 “Surely giving is praised in many ways,
But the path of Dhamma surpasses giving.
For in the past and even long ago,
The good and wise ones attained Nibbāna.”⁶⁹

34 (4) There Are No <47>

On one occasion the Blessed One was dwelling at Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s Park. Then, when the night had advanced, 111a number of devatās belonging to the Satullapa host, of stunning beauty, illuminating the entire Jeta’s Grove, approached the Blessed One. Having approached, they paid homage to the Blessed One and stood to one side.

Then one devatā, standing to one side, recited this verse in the presence of the Blessed One:

102 “There are among humans
No permanent sensual pleasures;
Here there are just desirable things.
When a person is bound to these,
Heedless in their midst,
From Death’s realm he does not reach
The state of no-more-coming-back.”⁷⁰

[Another devatā:] “Misery is born of desire; suffering is born of desire. By the removal of desire, misery is removed; by the removal of misery, suffering is removed.”⁷¹

[The Blessed One:]

103 “They are not sense pleasures, the world’s pretty things:
Man’s sensuality is the intention of lust. <48>
The pretty things remain as they are in the world
But the wise remove the desire for them.⁷² [23]

104 “One should discard anger, cast off conceit,
Transcend all the fetters.
No sufferings torment one who has nothing,
Who does not adhere to name-and-form.⁷³

105 “He abandoned reckoning, did not assume conceit;
He cut off craving here for name-and-form.
Though devas and humans search for him
Here and beyond, in the heavens and all abodes,
They do not find the one whose knots are cut,
The one untroubled, free of longing.”

106 “If devas and humans have not seen
The one thus liberated here or beyond,”
     [said the Venerable Mogharāja],
112“Are they to be praised who venerate him,
The best of men, faring for the good of humans?”⁷⁴ <49>

107 “Those bhikkhus too become worthy of praise,
     [Mogharāja,” said the Blessed One,]
“Who venerate him, the one thus liberated.
But having known Dhamma and abandoned doubt,
Those bhikkhus become even surmounters of ties.”⁷⁵

35 (5) Faultfinders

On one occasion the Blessed One was dwelling at Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s Park. Then, when the night had advanced, a number of “faultfinding” devatās, of stunning beauty, illuminating the entire Jeta’s Grove, approached the Blessed One and stood in the air.⁷⁶ [24]

Then one devatā, standing in the air, recited this verse in the presence of the Blessed One:

108 “If one shows oneself in one way
While actually being otherwise,
What one enjoys is obtained by theft
Like the gains of a cheating gambler.”⁷⁷

[Another devatā:] <50>

109 “One should speak as one would act;
Don’t speak as one wouldn’t act.
The wise clearly discern the person
Who does not practise what he preaches.”

[The Blessed One:]

110 “Not by mere speech nor solely by listening
Can one advance on this firm path of practice
By which the wise ones, the meditators,
Are released from the bondage of Māra.

111 “Truly, the wise do not pretend,
For they have understood the way of the world.
By final knowledge the wise are quenched:
They have crossed over attachment to the world.” 113

Then those devatās, having alighted on the earth, prostrated themselves with their heads at the Blessed One’s feet and said to the Blessed One: <51>“A transgression overcame us, venerable sir, being so foolish, so stupid, so unskilful that we imagined we could assail the Blessed One. Let the Blessed One pardon us for our transgression seen as such for the sake of restraint in the future.”

Then the Blessed One displayed a smile.⁷⁸ Those devatās, finding fault to an even greater extent, then rose up into the air. One devatā recited this verse in the presence of the Blessed One:

112 “If one does not grant pardon
To those who confess transgression,
Angry at heart, intent on hate,
One strongly harbours enmity.”

[The Blessed One:] <52>

113 “If there was no transgression,
If here there was no going astray,
And if enmities were appeased,
Then one would be faultless here.”⁷⁹

[A devatā:]

114 “For whom are there no transgressions?
For whom is there no going astray?
Who has not fallen into confusion?
And who is the wise one, ever mindful?” [25]

[The Blessed One:]

115 “The Tathāgata, the Enlightened One,
Full of compassion for all beings:
For him there are no transgressions,
For him there is no going astray;
He has not fallen into confusion,
And he is the wise one, ever mindful.

116 “If one does not grant pardon
To those who confess transgression, <53>
Angry at heart, intent on hate,
One strongly harbours enmity.
114In that enmity I do not delight,
Thus I pardon your transgression.”

36 (6) Faith

On one occasion the Blessed One was dwelling at Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s Park. Then, when the night had advanced, a number of devatās belonging to the Satullapa host, of stunning beauty, illuminating the entire Jeta’s Grove, approached the Blessed One. Having approached, they paid homage to the Blessed One and stood to one side.

Then one devatā, standing to one side, recited this verse in the presence of the Blessed One:

117 “Faith is a person’s partner;
If lack of faith does not persist,
Fame and renown thereby come to him, <54>
And he goes to heaven on leaving the body.”

Then another devatā recited these verses in the presence of the Blessed One:⁸⁰

118 “One should discard anger, cast off conceit,
Transcend all the fetters.
No ties torment one who has nothing,
Who does not adhere to name-and-form.”⁸¹

[Another devatā:]

119 “Foolish people devoid of wisdom
Devote themselves to negligence.
But the wise man guards diligence
As his foremost treasure.

120 “Do not yield to negligence,
Don’t be intimate with sensual delight.
For the diligent ones, meditating,
Attain supreme happiness.” [26] 115

37 (7) Concourse <55>

Thus have I heard. On one occasion the Blessed One was dwelling among the Sakyans at Kapilavatthu in the Great Wood together with a great Saṅgha of bhikkhus, with five hundred bhikkhus all of whom were arahants.⁸² And the devatās from ten world systems had for the most part assembled in order to see the Blessed One and the Bhikkhu Saṅgha. Then the thought occurred to four devatās of the host from the Pure Abodes:⁸³ “This Blessed One is dwelling among the Sakyans at Kapilavatthu in the Great Wood together with a great Saṅgha of bhikkhus, with five hundred bhikkhus all of whom are arahants. And the devatās from ten world systems have for the most part assembled in order to see the Blessed One and the Bhikkhu Saṅgha. Let us also approach the Blessed One and, in his presence, each speak our own verse.”

Then, just as quickly as a strong man might extend his drawn-in arm or draw in his extended arm, those devatās disappeared from among the devas of the Pure Abodes <56> and reappeared before the Blessed One. Then those devatās paid homage to the Blessed One and stood to one side. Standing to one side, one devatā recited this verse in the presence of the Blessed One:

121 “A great concourse takes place in the woods,
The deva hosts have assembled.
We have come to this Dhamma concourse
To see the invincible Saṅgha.”

Then another devatā recited this verse in the presence of the Blessed One:

122 “The bhikkhus there are concentrated;
They have straightened their own minds.
Like a charioteer who holds the reins,
The wise ones guard their faculties.” [27]

Then another devatā recited this verse in the presence of