Linked Discourses With Deities

The Chapter on a Reed

SN 1.1 Crossing the Flood Oghataraṇasutta

So I have heard. At one time the Buddha was staying near Sāvatthī in Jeta's Grove, Anāthapiṇḍika's Monastery.

Then, late at night, a glorious deity, lighting up the entire Jeta's Grove, went up to the Buddha, bowed, stood to one side, and said to him, "Good fellow, how did you cross the flood?"

"Neither standing nor swimming, good sir, I crossed the flood."

"But in what way did you cross the flood neither standing nor swimming?"

"When I stood, I sank under. When I swam, I was swept away. That's how I crossed the flood neither standing nor swimming."

"After a long time I see
a brahmin fully quenched.
Neither standing nor swimming,
he's crossed over clinging to the world."

This is what that deity said, and the teacher approved. Then that deity, knowing that the teacher approved, bowed and respectfully circled the Buddha, keeping him on his right, before vanishing right there.

SN 1.2 Liberation Nimokkhasutta

At Sāvatthī.

Then, late at night, a glorious deity, lighting up the entire Jeta's Grove, went up to the Buddha, bowed, stood to one side, and said to him, "Good fellow, do you understand liberation, emancipation, and seclusion for sentient beings?"

"I do, sir."

"But how is it that you understand liberation, emancipation, and seclusion for sentient beings?"

"Because I have ended relish for rebirth, and finished with perception and consciousness. Due to the cessation and stilling of feelings, that, good sir, is how I understand liberation, emancipation, and seclusion for sentient beings."

SN 1.3 Led On Upanīyasutta

At Sāvatthī.

Standing to one side, that deity recited this verse in the Buddha's presence:

"This life, so very short, is led onward.
One led on to old age has no shelter.
Seeing this peril in death,
do good deeds that bring you joy."

"This life, so very short, is led onward;
one led on to old age has no shelter.
Seeing this peril in death,
a seeker of peace would drop the world's bait."

SN 1.4 Time Flies Accentisutta

At Sāvatthī.

Standing to one side, that deity recited this verse in the Buddha's presence:

"Time flies, nights pass by,
the stages of life leave us one by one.
Seeing this peril in death,
do good deeds that bring you joy."

"Time flies, nights pass by,
the stages of life leave us one by one.
Seeing this peril in death,
a seeker of peace would drop the world's bait."

SN 1.5 Cut How Many? Katichindasutta

At Sāvatthī.

Standing to one side, that deity recited this verse in the Buddha's presence:

"Cut how many? Drop how many?
Develop how many more?
When a mendicant slips how many chains
are they said to have crossed the flood?"

"Five to cut, five to drop,
and five more to develop.
When a mendicant slips five chains
they're said to have crossed the flood."

SN 1.6 Awake Jāgarasutta

At Sāvatthī.

Standing to one side, that deity recited this verse in the Buddha's presence:

"How many sleep among the waking?
How many wake among the sleeping?
By how many do you gather dust?
By how many are you cleansed?"

"Five sleep among the waking.
Five wake among the sleeping.
By five you gather dust.
By five you're cleansed."

SN 1.7 Not Comprehending Appaṭividitasutta

At Sāvatthī.

Standing to one side, that deity recited this verse in the Buddha's presence:

"Those have not deciphered the teachings
may be led astray by the doctrines of others.
Asleep, they have not woken up:
it is time for them to wake!"

"Those who have well deciphered the teachings
won't be led astray by the doctrines of others.
They have woken up, they rightly know,
smoothly they walk in the rough."

SN 1.8 Very Confused Susammuṭṭhasutta

At Sāvatthī.

Standing to one side, that deity recited this verse in the Buddha's presence:

"Those who are very confused about the teachings
may be led astray by the doctrines of others.
Asleep, they have not woken up:
it is time for them to wake!"

"Those who are unconfused about the teachings,
won't be led astray by the doctrines of others.
They have woken up, they rightly know,
smoothly they walk in the rough."

SN 1.9 Fond of Conceit Mānakāmasutta

At Sāvatthī.

Standing to one side, that deity recited this verse in the Buddha's presence:

"One fond of conceit can't be tamed,
no sage is lacking immersion.
Living negligent alone in the wilderness,
they can't pass beyond Death's dominion."

"Having given up conceit, serene within oneself,
with a good heart, everywhere free;
living diligent alone in the wilderness,
they pass beyond Death's dominion."

SN 1.10 Wilderness Araññasutta

At Sāvatthī.

Standing to one side, that deity addressed the Buddha in verse:

"Living in the wilderness,
peaceful spiritual practitioners
eat just one meal a day:
so why is their complexion so clear?"

"They don't grieve for the past,
nor do they long for the future;
they feed on whatever comes that day,
that's why their complexion's so clear.

Because they long for the future,
and grieve for the past,
fools wither away,
like a green reed mowed down."

The Chapter on the Garden of Delight

SN 1.11 The Garden of Delight Nandanasutta

So I have heard. At one time the Buddha was staying near Sāvatthī in Jeta's Grove, Anāthapiṇḍika's monastery. There the Buddha addressed the mendicants, "Mendicants!"

"Venerable sir," they replied. The Buddha said this:

"Once upon a time, mendicants, a certain deity of the company of the thirty-three was amusing themselves in the Garden of Delight, escorted by a band of nymphs, and supplied and provided with the five kinds of heavenly sensual stimulation. On that occasion they recited this verse:

'They don't know pleasure
who don't see the Garden of Delight!
It's the abode of lordly gods,
the glorious host of Thirty!'

When they had spoken, another deity replied with this verse:

'Fool, don't you understand
the saying of the perfected ones:
All conditions are impermanent,
their nature is to rise and fall;
having arisen, they cease;
their stilling is blissful.'"

SN 1.12 Delight Nandatisutta

At Sāvatthī.

Standing to one side, that deity recited this verse in the Buddha's presence:

"Your children bring you delight!
Your cattle also bring you delight!
For attachments are a man's delight;
without attachments there's no delight."

"Your children bring you sorrow.
Your cattle also bring you sorrow.
For attachments are a man's sorrow;
without attachments there are no sorrows."

SN 1.13 There's Nothing Like a Child Natthiputtasamasutta

At Sāvatthī.

Standing to one side, that deity recited this verse in the Buddha's presence:

"There's no love like that for a child,
no wealth equal to cattle,
no light like that of the sun,
and of waters the ocean is paramount."

"There's no love like that for oneself,
no wealth equal to grain,
no light like that of wisdom,
and of waters the rain is paramount."

SN 1.14 Aristocrats Khattiyasutta

"An aristocrat is the best of bipeds,
an ox is the best of quadrupeds,
a maiden is the best of wives,
and a first-born the best of sons."

"A Buddha is the best of bipeds,
a thoroughbred, the best of quadrupeds,
a good listener is the best of wives,
and the best of sons is loyal."

SN 1.15 Whispering Saṇamānasutta

"In the still of high noon,
when the birds have settled down,
the formidable jungle whispers to itself:
that strikes me as so scary!"

"In the still of high noon,
when the birds have settled down,
the formidable jungle whispers to itself:
that strikes me as so delightful!"

SN 1.16 Sleepiness and Sloth Niddātandīsutta

"Sleepiness, sloth, and yawning,
discontent, and grogginess after eating:
because of this the noble path
doesn't shine for creatures here."

"Sleepiness, sloth, and yawning,
discontent, and grogginess after eating:
when this is energetically fended off,
the noble path is purified."

SN 1.17 Hard to Do Dukkarasutta

"Hard to do, hard to endure,
is the ascetic life for the inept,
for it has many narrow passes
where the fool founders."

"How many days could an ascetic live
without controlling the mind?
They'd founder with each step,
under the sway of thoughts.

A mendicant should collect their thoughts
as a tortoise draws its limbs into its shell.
Independent, not disturbing others,
quenched: they wouldn't blame anyone."

SN 1.18 Conscience Hirīsutta

"Can a person constrained by conscience
be found in the world?
Who shies away from blame,
like a fine horse from the whip?"

"Few are those constrained by conscience,
who live always mindful.
Having reached the end of suffering,
smoothly they walk in the rough."

SN 1.19 Little Hut Kuṭikāsutta

"Don't you have a little hut?
Don't you have a little nest?
Don't you have any networks?
Aren't you free of shackles?"

"Indeed I have no little hut.
Indeed I have no little nest.
Indeed I have no networks.
Indeed I'm free from shackles."

"What do you think I call a little hut?
What do I call a little nest?
What do you think I call a network?
And what do I call a shackle?"

"You call a mother a little hut;
and a wife a little nest.
You call children a network,
and you tell me craving's a shackle."

"It's good you have no little hut!
It's good you have no little nest!
It's good you have no networks!
And good that you're free from shackles."

SN 1.20 With Samiddhi Samiddhisutta

So I have heard. At one time the Buddha was staying near Rājagaha in the Hot Springs Monastery.

Then Venerable Samiddhi rose at the crack of dawn and went to the hot springs to bathe. When he had bathed and emerged from the water he stood in one robe drying his limbs.

Then, late at night, a glorious deity, lighting up the entire hot springs, went up to Samiddhi, and, standing in the air, addressed him in verse:

"Mendicant, you seek alms before you eat;
you wouldn't seek alms after eating.
But you should eat first, then seek alms:
don't let the time pass you by."

"I actually don't know the time;
it's hidden and unseen.
That's why I seek alms before eating,
so that the time may not pass me by!"

Then that deity landed on the ground and said to Samiddhi, "You've gone forth while young, mendicant. With pristine black hair, you're blessed with youth, in the prime of life, and you've never flirted with sensual pleasures. Enjoy human sensual pleasures! Don't give up what is apparent in the present to chase after what takes effect over time."

"I'm not, good fellow; I'm giving up what takes effect over time to chase after what is apparent in the present. For the Buddha has said that sensual pleasures take effect over time, with much suffering and distress, and they're all the more full of drawbacks. But this teaching is apparent in the present life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves."

"But in what way, mendicant, has the Buddha said that sensual pleasures take effect over time, with much suffering and distress, and they're all the more full of drawbacks? And how is this teaching apparent in the present life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves?"

"I'm junior, good fellow, recently gone forth, newly come to this teaching and training. I'm not able to explain this in detail. But the Blessed One, the perfected one, the fully awakened Buddha is staying near Rājagaha in the Hot Springs Monatery. You should go to him and ask about this matter. And you should remember it in line with the Buddha's answer."

"It's not easy for us to approach the Buddha, as he is surrounded by other illustrious deities. If you go to the Buddha and ask him about this matter, we'll come along and listen to the teaching."

"Yes, good fellow," Venerable Samiddhi replied. He went to the Buddha, bowed, sat down to one side, and told him what had happened. Then he added:

"Sir, if that deity spoke the truth, he'll be close by."

When he had spoken, that deity said to Samiddhi, "Ask, mendicant, ask! For I have arrived."

Then the Buddha addressed the deity in verse:

"Sentient beings who perceive the communicable,
become established in the communicable.
Not understanding the communicable,
they fall under the yoke of Death.

But having fully understood the communicable,
they don't conceive a communicator,
for they have nothing
by which they might be described.

Tell me if you understand, spirit."

"I don't understand the detailed meaning of the Buddha's brief statement. Please teach me this matter so I can understand the detailed meaning."

"If you think that 'I'm equal,
special, or worse', you'll get into arguments.
Unwavering in the face of the three discriminations,
you'll have no thought 'I'm equal or special'.

"I don't understand the detailed meaning of the Buddha's brief statement. Please teach me this matter so I can understand the detailed meaning."

"Assessment was given up, conceit rejected;
craving for name and form was cut off right here.
They cut the ties, untroubled,
－ with no need for hope.
Though gods and humans search for them
in this world and the world beyond,
－ they never find them,
not in heaven nor in any abode.

Tell me if you understand, spirit."

"This is how I understand the detailed meaning of the Buddha's brief statement:

You should never do anything bad
by speech or mind or body in all the world.
Having given up sensual pleasures,
－ mindful and aware,
you shouldn't keep doing
－ what's painful and pointless."

The Chapter on a Sword

SN 1.21 A Sword Sattisutta

At Sāvatthī.

Standing to one side, that deity recited this verse in the Buddha's presence:

"Like they're struck by a sword,
like their head was on fire,
a mendicant, mindful, should go forth,
to give up sensual desire."

"Like they're struck by a sword,
like their head was on fire,
a mendicant, mindful, should go forth,
to give up substantialist view."

SN 1.22 Impact Phusatisutta

"It doesn't impact a person who doesn't impact others.
It impacts a person because they impact others.
That's why it impacts one who impacts,
who wrongs one who's done no wrong."

"Whoever wrongs a man who's done no wrong,
a pure man who has not a blemish,
the evil backfires on the fool,
like fine dust thrown upwind."

SN 1.23 A Tangle Jaṭāsutta

"Tangled within, tangled without:
these people are tangled in tangles.
I ask you this, Gotama:
who can untangle this tangle?"

"A wise person grounded in ethics,
developing the mind and wisdom,
a keen and alert mendicant---
they can untangle this tangle.

Those in whom greed, hate, and ignorance
have faded away;
the perfected ones with defilements ended---
they have untangled the tangle.

And where name and form
cease with nothing left over;
as well as impingement and perception of form:
it's there that the tangle is cut."

SN 1.24 Shielding the Mind Manonivāraṇasutta

"Whatever you've shielded the mind from
can't cause you suffering.
So you should shield the mind from everything,
then you're freed from all suffering."

"You needn't shield the mind from everything.
When the mind is under control,
you need only shield the mind
from where the bad things come."

SN 1.25 A Perfected One Arahantasutta

"When a mendicant is perfected, proficient,
with defilements ended, bearing the final body:
would they say, 'I speak',
or even 'they speak to me'?"

"When a mendicant is perfected, proficient,
with defilements ended, bearing the final body:
they would say, 'I speak',
and also 'they speak to me'.
Skillful, understanding the world's labels,
they'd use these terms as no more than expressions."

"When a mendicant is perfected, proficient,
with defilements ended, bearing the final body:
is such a mendicant drawing close to conceit
if they'd say, 'I speak',
or even 'they speak to me'?"

"Someone who has given up conceit has no ties,
the ties of conceit are all dissipated.
Though that intelligent person has transcended conceiving,
they'd still say, 'I speak',

and also 'they speak to me'.
Skillful, understanding the world's labels,
they'd use these terms as no more than expressions."

SN 1.26 Lamps Pajjotasutta

"How many lamps are there
that light up the world?
We've come to ask you, sir:
how are we to understand this?"

"There are four lamps in the world,
a fifth is not found.
The sun blazes by day,
the moon glows at night,

while a fire lights up both
by day and by night.
But a Buddha is the best of lights:
this is the supreme radiance."

SN 1.27 Streams Sarasutta

"From where do streams turn back?
Where does the cycle spin no more?
Where do name and form
cease with nothing left over?"

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

from here the streams turn back;
here the cycle spins no more;
here name-and-form
cease with nothing left over."

SN 1.28 Affluent Mahaddhanasutta

"The affluent and the wealthy,
even the aristocrats who rule the land,
are jealous of each other,
insatiable in sensual pleasures.

Among those of such an avid nature,
flowing along the stream of lives,
who here has given up craving?
Who in the world is not avid?"

"Having given up their home, their child, their cattle,
and all that they love, they went forth.
Having given up desire and hate,
having dispelled ignorance,
the perfected ones with defilements ended---
they in the world are not avid."

SN 1.29 Four Wheels Catucakkasutta

"Four are its wheels, and nine its doors;
it's stuffed full, bound with greed,
and born from a bog.
Great hero, how will I keep going?"

"Having cut the strap and harness---
the wicked desire and greed---
and having plucked out craving, root and all:
that's how you will keep going."

SN 1.30 Antelope Calves Eṇijaṅghasutta

"O hero so lean, with antelope calves,
not greedy, eating little,
an elephant, wandering alone like a lion,
you're not concerned for sensual pleasures.
We've come to ask a question:
How is one released from all suffering?"

"The world has five kinds of sensual stimulation,
and the mind is said to be the sixth.
When you've discarded desire for these,
you're released from all suffering."

The Chapter on the Satullapa Group

SN 1.31 Virtuous Sabbhisutta

So I have heard. At one time the Buddha was staying near Sāvatthī in Jeta's Grove, Anāthapiṇḍika's Monastery.

Then, late at night, several glorious deities of the Satullapa Group, lighting up the entire Jeta's Grove, went up to the Buddha, bowed, and stood to one side. Standing to one side, one deity recited this verse in the Buddha's presence:

"Associate only with the virtuous!
Try to get close to the virtuous!
Understanding the true teaching of the good,
things get better, not worse."

Then another deity recited this verse in the Buddha's presence:

"Associate only with the virtuous!
Try to get close to the virtuous!
Understanding the true teaching of the good,
wisdom is gained---but not from anyone else."

Then another deity recited this verse in the Buddha's presence:

"Associate only with the virtuous!
Try to get close to the virtuous!
Understanding the true teaching of the good,
you grieve not among the grieving."

Then another deity recited this verse in the Buddha's presence:

"Associate only with the virtuous!
Try to get close to the virtuous!
Understanding the true teaching of the good,
you shine among your relatives."

Then another deity recited this verse in the Buddha's presence:

"Associate only with the virtuous!
Try to get close to the virtuous!
Understanding the true teaching of the good,
sentient beings go to a good place."

Then another deity recited this verse in the Buddha's presence:

"Associate only with the virtuous!
Try to get close to the virtuous!
Understanding the true teaching of the good,
sentient beings live happily."

Then another deity said to the Buddha, "Sir, who has spoken well?"

"You've all spoken well in your own way. However, listen to me also:

Associate only with the virtuous!
Try to get close to the virtuous!
Understanding the true teaching of the good,
you're released from all suffering."

That is what the Buddha said. Then those deities, knowing that the teacher approved, bowed and respectfully circled the Buddha, keeping him on their right, before vanishing right there.

SN 1.32 Stinginess Maccharisutta

At one time the Buddha was staying near Sāvatthī in Jeta's Grove, Anāthapiṇḍika's monastery.

Then, late at night, several glorious deities of the Satullapa Group, lighting up the entire Jeta's Grove, went up to the Buddha, bowed, and stood to one side. Standing to one side, one deity recited this verse in the Buddha's presence:

"Because of stinginess and negligence
a gift is not given.
Wanting merit,
a smart person would give."

Then another deity recited these verses in the Buddha's presence:

"When a miser fails to give because of fear,
the very thing they're afraid of comes to pass.
The hunger and thirst
that a miser fears
hurt the fool
in this world and the next.

So you should dispel stinginess,
overcoming that stain, and give a gift.
The good deeds of sentient beings
support them in the next world."

Then another deity recited these verses in the Buddha's presence:

"Among the dead they do not die,
those who, like fellow travelers on the road,
are happy to provide, though they have but little.
This is an ancient teaching.

Some who have little are happy to provide,
while some who have much don't wish to give.
An offering given from little
is multiplied a thousand times."

Then another deity recited these verses in the Buddha's presence:

"Giving what's hard to give,
doing what's hard to do;
the wicked don't act like this,
for the teaching of the good is hard to follow.

That's why the virtuous and the wicked
have different destinations after here.
The wicked go to hell,
while the virtuous are bound for heaven."

Then another deity said to the Buddha, "Sir, who has spoken well?"

"You've all spoken well in your own way. However, listen to me also:

A hundred thousand people
－ making a thousand sacrifices
isn't worth a fraction
of one who lives rightly, wandering for gleanings,
or one who supports their partner
－ from what little they have."

Then another deity addressed the Buddha in verse:

"Why doesn't that sacrifice of theirs, so abundant and magnificent,
equal the value of a moral person's gift?
How is it that a hundred thousand people
－ making a thousand sacrifices
isn't worth a fraction
－ of what's offered by such a person?"

"Some give based on immorality---
after injuring, killing, and tormenting.
Such an offering---tearful, violent---
in no way equals the value of a moral person's gift.

That's how it is that a hundred thousand people
－ making a thousand sacrifices
isn't worth a fraction
－ of what's offered by such a person."

SN 1.33 Good Sādhusutta

At Sāvatthī.

Then, late at night, several glorious deities of the Satullapa Group, lighting up the entire Jeta's Grove, went up to the Buddha, bowed, and stood to one side. Standing to one side, one deity expressed this heartfelt sentiment in the Buddha's presence:

"Good, sir, is giving!
Because of stinginess and negligence
a gift is not given.
Wanting merit,
a smart person would give."

Then another deity expressed this heartfelt sentiment in the Buddha's presence:

"Good, sir, is giving!
Even when one has little, giving is good.

Some who have little are happy to provide,
while some who have much don't wish to give.
An offering given from little
is multiplied a thousand times."

Then another deity expressed this heartfelt sentiment in the Buddha's presence:

"Good, sir, is giving!
Even when one has little, giving is good.
And it's also good to give out of faith.
Giving and warfare are similar, they say,
for even a few of the good may conquer the many.
If a faithful person gives even a little,
it still brings them happiness in the hereafter."

Then another deity expressed this heartfelt sentiment in the Buddha's presence:

"Good, sir, is giving!
Even when one has little, giving is good.
And it's also good to give out of faith.
And it's also good to give legitimate wealth.

A man who gives legitimate wealth,
earned by his efforts and initiative,
has passed over Yama's Vetaraṇi River;
that mortal arrives at celestial fields."

Then another deity expressed this heartfelt sentiment in the Buddha's presence:

"Good, sir, is giving!
Even when one has little, giving is good.
And it's also good to give out of faith.
And it's also good to give legitimate wealth.
And it's also good to give intelligently.

The Holy One praises giving intelligently
to those worthy of offerings here
－ in the world of the living.
What's given to these is very fruitful,
like seeds sown in a fertile field."

Then another deity expressed this heartfelt sentiment in the Buddha's presence:

"Good, sir, is giving!
Even when one has little, giving is good.
And it's also good to give out of faith.
And it's also good to give legitimate wealth.
And it's also good to give intelligently.
And it's also good to be restrained
－ when it comes to living creatures.

One who lives without harming any living being
never does bad because of others' blame;
for in that case they praise the coward, not the brave;
and the virtuous never do bad out of fear."

Then another deity said to the Buddha, "Sir, who has spoken well?"

"You've all spoken well in your own way. However, listen to me also:

It's true that giving is praised in many ways
but the path of the teaching is better than giving,
for in days old and older still,
the wise and virtuous even attained extinction."

SN 1.34 There Are None Nasantisutta

At one time the Buddha was staying near Sāvatthī in Jeta's Grove, Anāthapiṇḍika's Monastery.

Then, late at night, several glorious deities of the Satullapa Group, lighting up the entire Jeta's Grove, went up to the Buddha, bowed, and stood to one side. Standing to one side, one deity recited this verse in the Buddha's presence:

"Among humans there are no sensual pleasures
－ that are permanent.
Here there are sensuous things, bound to which,
drunk on which, there's no coming back.
That person doesn't return from Death's dominion."

"Misery is born of desire; suffering is born of desire;
when desire is removed, misery is removed;
when misery is removed, suffering is removed."

"The world's pretty things aren't sensual pleasures.
Greedy intention is a person's sensual pleasure.
The world's pretty things stay just as they are,
but the attentive remove desire for them.

Give up anger, get rid of conceit,
and get past all the fetters.
Sufferings don't torment the one who has nothing,
not clinging to name and form.

Assessment was given up, conceit rejected;
craving for name and form was cut off right here.
They cut the ties, untroubled,
－ with no need for hope.
Though gods and humans search for them
in this world and the world beyond,
－ they never find them,
not in heaven nor in any abode."

"If neither gods nor humans see one freed in this way,"
said Venerable Mogharājā,
"in this world or the world beyond,
are those who revere that supreme person,
who lives for the good of mankind,
－ also worthy of praise?"

"The mendicants who revere one freed in this way,"
said the Buddha,
"are also worthy of praise, Mogharājā.
Having understood the teaching
－ and given up doubt,
those mendicants can slip their chains."

SN 1.35 Disdain Ujjhānasaññisutta

At one time the Buddha was staying near Sāvatthī in Jeta's Grove, Anāthapiṇḍika's Monastery.

Then, late at night, several glorious deities of the Disdainful Group, lighting up the entire Jeta's Grove, went up to the Buddha, and stood in the air. Standing in the air, one deity recited this verse in the Buddha's presence:

"Someone who pretends
to be other than they really are,
is like a cheating gambler
who enjoys what was gained by theft.

You should only say what you would do;
you shouldn't say what you wouldn't do.
The wise will recognize
one who talks without doing."

"Not just by speaking,
nor solely by listening,
are you able to progress
on this hard path,
by which the attentive practicing absorption
are released from Māra's bonds.

The attentive certainly don't act like that,
for they understand the way of the world.
The attentive are quenched by understanding,
they've crossed over clinging to the world."

Then those deities landed on the ground, bowed with their heads at the Buddha's feet and said, "We have made a mistake, sir. It was foolish, stupid, and unskillful of us to imagine we could attack the Buddha! Please, sir, accept our mistake for what it is, so we will restrain ourselves in future."

At that, the Buddha smiled.

Then those deities, becoming even more disdainful, flew up in the air. One deity recited this verse in the Buddha's presence:

"If you don't give your pardon
when a mistake is confessed,
with hidden anger and heavy hate,
you're stuck in your enmity."

"If no mistake is found,
if no-one's gone astray,
and enmities are settled,
then who could have been unskillful?"

"Who makes no mistakes?
Who doesn't go astray?
Who doesn't fall into confusion?
Who is attentive, ever mindful?"

"The Realized One, the Buddha,
sympathetic for all beings:
that's who makes no mistakes,
and that's who doesn't go astray.
He doesn't fall into confusion,
for he's attentive, ever mindful.

If you don't give your pardon
when a mistake is confessed,
with hidden anger and heavy hate,
you're stuck in your enmity.
I don't approve of such enmity,
and so I pardon your mistake."

SN 1.36 Faith Saddhāsutta

At one time the Buddha was staying near Sāvatthī in Jeta's Grove, Anāthapiṇḍika's monastery.

Then, late at night, several glorious deities of the Satullapa Group, lighting up the entire Jeta's Grove, went up to the Buddha, bowed, and stood to one side. Standing to one side, one deity recited this verse in the Buddha's presence:

"Faith is a person's partner.
If faithlessness doesn't linger,
fame and renown are theirs,
and when they discard this corpse they go to heaven."

Then another deity recited these verses in the Buddha's presence:

"Give up anger, get rid of conceit,
and get past all the fetters.
Chains don't torment one who has nothing,
not clinging to name and form."

"Fools and simpletons
devote themselves to negligence.
But the wise protect diligence
as their best treasure.

Don't devote yourself to negligence,
or delight in erotic intimacy.
For if you're diligent and practice absorption,
you'll attain ultimate happiness."

SN 1.37 The Congregation Samayasutta

So I have heard. At one time the Buddha was staying in the land of the Sakyans, in the Great Wood near Kapilavatthu, together with a large Saṅgha of five hundred mendicants, all of whom were perfected ones. And most of the deities from ten solar systems had gathered to see the Buddha and the Saṅgha of mendicants.

Then four deities of the Pure Abodes, aware of what was happening, thought: "Why don't we go to the Buddha and each recite a verse in his presence?"

Then, as easily as a strong person would extend or contract their arm, they vanished from the Pure Abodes and reappeared in front of the Buddha. They bowed to the Buddha and stood to one side. Standing to one side, one deity recited this verse in the Buddha's presence:

"There's a great congregation in the woods,
where hosts of gods have assembled.
We've come to this righteous congregation
to see the invincible Saṅgha!"

Then another deity recited this verse in the Buddha's presence:

"The mendicants there have immersion,
they've straightened their own minds.
Like a charioteer holding the reins,
the astute ones protect their senses."

Then another deity recited this verse in the Buddha's presence:

"They snapped the post and snapped the cross-bar,
unstirred, they tore out the boundary post.
They live pure and immaculate,
the young giants tamed by the Clear-eyed One."

Then another deity recited this verse in the Buddha's presence:

"Anyone who has gone to the Buddha for refuge
won't go to a plane of loss.
After giving up this human body,
they swell the hosts of gods."

SN 1.38 A Splinter Sakalikasutta

So I have heard. At one time the Buddha was staying near Rājagaha in the Maddakucchi deer park.

Now at that time the Buddha's foot had been cut by a splinter. The Buddha was stricken by harrowing pains; physical feelings that were painful, sharp, severe, acute, unpleasant, and disagreeable. But he endured unbothered, with mindfulness and situational awareness. And then he spread out his outer robe folded in four and laid down in the lion's posture---on the right side, placing one foot on top of the other---mindful and aware.

Then, late at night, seven hundred glorious deities of the Satullapa Group, lighting up the entire Maddakucchi, went up to the Buddha, bowed, and stood to one side.

Standing to one side, one deity expressed this heartfelt sentiment in the Buddha's presence: "The ascetic Gotama is such an elephant, sir! And as an elephant, he endures painful physical feelings that have come up---sharp, severe, acute, unpleasant, and disagreeable---unbothered, with mindfulness and situational awareness."

Then another deity expressed this heartfelt sentiment in the Buddha's presence: "The ascetic Gotama is such a lion, sir! And as a lion, he endures painful physical feelings ... unbothered."

Then another deity expressed this heartfelt sentiment in the Buddha's presence: "The ascetic Gotama is such a thoroughbred, sir! And as a thoroughbred, he endures painful physical feelings ... unbothered."

Then another deity expressed this heartfelt sentiment in the Buddha's presence: "The ascetic Gotama is such a chief bull, sir! And as a chief bull, he endures painful physical feelings ... unbothered."

Then another deity expressed this heartfelt sentiment in the Buddha's presence: "The ascetic Gotama is such a behemoth, sir! And as a behemoth, he endures painful physical feelings ... unbothered."

Then another deity expressed this heartfelt sentiment in the Buddha's presence: "The ascetic Gotama is truly tamed, sir! And as someone tamed, he endures painful physical feelings ... unbothered."

Then another deity expressed this heartfelt sentiment in the Buddha's presence: "See, his immersion is so well developed, and his mind is so well freed---not leaning forward or pulling back, and not held in place by forceful suppression. If anyone imagines that they can overcome such an elephant of a man, a lion of a man, a thoroughbred of a man, a chief bull of a man, a behemoth of a man, a tamed man---what is that but a failure to see?"

"Learned in the five Vedas, brahmins practice
mortification for a full century.
But their minds are not properly freed,
for those of base character don't cross to the far shore.

Seized by craving,
－ attached to precepts and observances,
they practice rough and fervent mortification for a hundred years.
But their minds are not properly freed,
for those of base character don't cross to the far shore.

Someone who's fond of conceit can't be tamed,
and someone without immersion can't be a sage.
Living negligent alone in the wilderness,
they can't pass beyond Death's dominion."

"Having given up conceit, serene within oneself,
with a good heart, everywhere free;
living diligent alone in the wilderness,
they pass beyond Death's dominion."

SN 1.39 With Pajjunna's Daughter (1st) Paṭhamapajjunnadhītusutta

So I have heard. At one time the Buddha was staying near Vesālī, at the Great Wood, in the hall with the peaked roof.

Then, late at night, the beautiful Kokanadā, Pajjunna's daughter, lighting up the entire Great Wood, went up to the Buddha, bowed, stood to one side, and recited these verses in the Buddha's presence:

"Staying in the woods of Vesālī
is the Buddha, best of beings.
Kokanadā am I who worships him,
Kokanadā, Pajjuna's daughter.

Previously I had only heard
the teaching realized by the Clear-eyed One.
But now I know it as a witness
while the sage, the Holy One teaches.

There are simpletons who go about
denouncing the teaching of the noble ones.
They fall into the terrible Hell of Screams
where they suffer long.

There are those who have found
－ acceptance and peace
in the teaching of the noble ones.
After giving up this human body,
they swell the hosts of gods."

SN 1.40 With Pajjunna's Daughter (2nd) Dutiyapajjunnadhītusuttaṁ

So I have heard. At one time the Buddha was staying near Vesālī, at the Great Wood, in the hall with the peaked roof.

Then, late at night, the beautiful Kokanadā the Younger, Pajjunna's daughter, lighting up the entire Great Wood, went up to the Buddha, bowed, stood to one side, and recited these verses in the Buddha's presence:

"Kokanadā, Pajjunna's daughter, came here,
beautiful as a flash of lightning.
Revering the Buddha and the teaching,
she spoke these verses full of meaning.

The teaching is such that
I could analyze it in many different ways.
However, I will state the meaning in brief
as far as I have learned it by heart.

You should never do anything bad
by speech or mind or body in all the world.
Having given up sensual pleasures,
－ mindful and aware,
you shouldn't keep doing
－ what's painful and pointless."

The Chapter on Fire

SN 1.41 On Fire Ādittasutta

So I have heard. At one time the Buddha was staying near Sāvatthī in Jeta's Grove, Anāthapiṇḍika's Monastery.

Then, late at night, a glorious deity, lighting up the entire Jeta's Grove, went up to the Buddha, bowed, stood to one side, and recited these verses in the Buddha's presence:

"When your house is on fire,
you rescue the pot
that's useful,
not the one that's burnt.

And as the world is on fire
with old age and death,
you should rescue by giving,
for what's given is rescued.

What's given has happiness as its fruit,
but not what isn't given.
Bandits take it, or rulers,
it's consumed by fire, or lost.

Then in the end this corpse is cast off,
along with all your possessions.
Knowing this, a clever person
would enjoy what they have and also give it away.
After giving and using according to their means,
blameless, they go to a heavenly place."

SN 1.42 Giving What? Kiṁdadasutta

"Giving what do you give strength?
Giving what do you give beauty?
Giving what do you give happiness?
Giving what do you give vision?
And who is the giver of all?
Please answer my question."

"Giving food you give strength.
Giving clothes you give beauty.
Giving a vehicle you give happiness.
Giving a lamp you give vision.

And the giver of all
is the one who gives a residence.
But a person who teaches the Dhamma
gives the gift of freedom from death."

SN 1.43 Food Annasutta

"Both gods and humans
enjoy their food.
So what's the name of the spirit
who doesn't like food?"

"Those who give with faith
and a clear and confident heart,
partake of food
in this world and the next.

So you should dispel stinginess,
overcoming that stain, and give a gift.
The good deeds of sentient beings
support them in the next world."

SN 1.44 One Root Ekamūlasutta

"One is the root, two are the whirlpools,
three are the stains, five the spreads,
twelve the ocean's whirlpools:
such is the abyss crossed over by the seer."

SN 1.45 Peerless Anomasutta

Behold him of peerless name
－ who sees the subtle meaning,
giver of wisdom,
－ unattached to the realm of sensuality:
the all-knower, so very intelligent,
the great seer treading the noble road."

SN 1.46 Nymphs Accharāsutta

"It's resounding with a group of nymphs,
but haunted by a gang of goblins!
This grove is called 'Delusion'.
How will I keep going?"

"That path is called 'the straight way',
and it's headed for the place called 'fearless'.
The chariot is called 'unswerving',
fitted with wheels of skillful thoughts.

Conscience is its bench-back,
mindfulness its upholstery.
I say the teaching is the driver,
with right view running out in front.

Any woman or man
who has such a vehicle,
by means of this vehicle
has drawn near to extinguishment."

SN 1.47 Planters Vanaropasutta

"Whose merit always grows
by day and by night?
Firm in principle, accomplished in conduct,
who is going to heaven?"

"Planters of parks or groves,
those who build a bridge,
a drinking place and well,
and those who give a residence.

Their merit always grows
by day and by night.
Firm in principle, accomplished in conduct,
they are going to heaven."

SN 1.48 Jeta's Grove Jetavanasutta

"This is indeed that Jeta's Grove,
frequented by the Saṅgha of seers,
where the King of Dhamma stayed:
it brings me joy!

Deeds, knowledge, and principle;
ethical conduct, an excellent livelihood;
by these are mortals purified,
not by clan or wealth.

That's why an astute person,
seeing what's good for themselves,
would examine the teaching properly,
and thus be purified in it.

Sāriputta is full of wisdom,
ethics, and peace.
Even a mendicant who has crossed over
might at best equal him."

SN 1.49 Stingy Maccharisutta

"Those folk in the world who are stingy,
miserly and abusive,
setting up obstacles
for others who give.

What kind of result do they reap?
What kind of future life?
We've come to ask you, sir:
how are we to understand this?"

"Those folk in the world who are stingy,
miserly and abusive,
setting up obstacles
for others who give:

they're reborn in hell,
the animal realm, or Yama's world.
If they return to the human state,
they're born in a poor family,

where clothes, food, pleasure, and play
are hard to find.
They don't even get
what they hope for from others.
This is the result in the present life,
and in the next, a bad destination."

"We understand what you're saying,
and ask another question, Gotama.
What about those who've gained the human state,
who are bountiful and rid of stinginess,

confident in the Buddha and the teaching,
with keen respect for the Saṅgha?
What kind of result do they reap?
What kind of future life?
We've come to ask you, sir:
how are we to understand this?"

"Those who've gained the human state
who are bountiful and rid of stinginess,
confident in the Buddha and the teaching,
with keen respect for the Saṅgha:
they illuminate the heavens
wherever they're reborn.

If they return to the human state,
they're reborn in a rich family,
where clothes, food, pleasure, and play
are easy to find.

They rejoice like those
who control the possessions of others.
This is the result in the present life,
and in the next, a good destination."

SN 1.50 With Ghaṭīkāra Ghaṭīkārasutta

"Seven mendicants reborn in Aviha
have been freed.
With the complete ending of greed and hate,
they've crossed over clinging to the world."

"Who are those who've crossed the bog,
Death's dominion so hard to pass?
Who, after leaving behind the human body,
have risen above celestial yokes?"

"Upaka and Palagaṇḍa,
and Pukkusāti, these three;
Bhaddiya and Bhaddadeva,
and Bāhudantī and Piṅgiya.
They, after leaving behind the human body,
have risen above celestial yokes."

"You speak well of them,
who have let go the snares of Māra.
Whose teaching did they understand
to cut the bonds of rebirth?"

"None other than the Blessed One!
None other than your instruction!
It was your teaching that they understood
to cut the bonds of rebirth.

Where name and form
cease with nothing left over;
understanding this teaching,
they cut the bonds of rebirth."

"The words you say are deep,
hard to understand, so very hard to wake up to.
Whose teaching did you understand
that you can say such things?"

"In the past I was a potter
in Vebhaliṅga called Ghaṭīkāra.
I took care of my parents
as a lay follower of Buddha Kassapa.

I refrained from sexual intercourse,
I was celibate, spiritual.
We lived in the same village;
in the past I was your friend.

I am the one who understands
that these seven mendicants have been freed.
With the complete ending of greed and hate,
they've crossed over clinging to the world."

"That's exactly how it was,
just as you say, Bhaggava.
In the past you were a potter
in Vebhaliṅga called Ghaṭīkāra.
You took care of your parents
as a lay follower of Buddha Kassapa.

You refrained from sexual intercourse,
you were celibate, spiritual.
We lived in the same village;
in the past you were my friend."

"That's how it was
when those friends of old met again.
Both of them are evolved,
and bear their final body."

The Chapter on Old Age

SN 1.51 Old Age Jarāsutta

"What's still good in old age?
What's good when grounded?
What is people's treasure?
What's hard for thieves to take?"

"Ethics are still good in old age.
Faith is good when grounded.
Wisdom is people's treasure.
Merit's hard for thieves to take."

SN 1.52 Getting Old Ajarasāsutta

"What's good because it never gets old?
What's good when committed?
What is people's treasure?
What can thieves never take?"

"Ethics are good because they never grow old.
Faith is good when committed.
Wisdom is people's treasure.
Merit's what thieves can never take."

SN 1.53 A Friend Mittasutta

"Who's your friend abroad?
Who's your friend at home?
Who's your friend in need?
Who's your friend in the next life?"

"A caravan is your friend abroad.
Mother is your friend at home.
A comrade in a time of need
is a friend time and again.
But the good deeds you've done yourself---
that's your friend in the next life."

SN 1.54 Grounds Vatthusutta

"What is the ground of human beings?
What is the best companion here?
By what do the creatures who live off the earth
sustain their life?"

"Children are the ground of human beings.
A wife is the best companion.
The creatures who live off the earth
sustain their life by rain."

SN 1.55 Gives Birth (1st) Paṭhamajanasutta

"What gives birth to a person?
What do they have that runs about?
What enters transmigration?
What's their greatest fear?"

"Craving gives birth to a person.
Their mind is what runs about.
A sentient being enters transmigration.
Suffering is their greatest fear."

SN 1.56 Gives Birth (2nd) Dutiyajanasutta

"What gives birth to a person?
What do they have that runs about?
What enters transmigration?
From what are they not free?"

"Craving gives birth to a person.
Their mind is what runs about.
A sentient being enters transmigration.
From suffering they are not free."

SN 1.57 Gives Birth (3rd) Tatiyajanasutta

"What gives birth to a person?
What do they have that runs about?
What enters transmigration?
What is their destiny?"

"Craving gives birth to a person.
Their mind is what runs about.
A sentient being enters transmigration.
Deeds are their destiny."

SN 1.58 Deviation Uppathasutta

"What's declared to be a deviation?
What is ending day and night?
What's the stain of celibacy?
What's the waterless bath?"

"Lust is declared to be a deviation.
Youth is ending day and night.
Women are the stain of celibacy,
to which this generation clings.
Fervor and celibacy
are the waterless bath."

SN 1.59 A Partner Dutiyasutta

"What is a person's partner?
What instructs them?
Enjoying what is a mortal
released from all suffering?"

"Faith is a person's partner.
Wisdom instructs them.
Delighting in extinguishment a mortal
is released from all suffering."

SN 1.60 A Poet Kavisutta

"What's the basis of verses?
What's their detailed expression?
What do verses depend upon?
What underlies verses?"

"Metre is the basis of verses.
Syllables are their detailed expression.
Verses depend on names.
A poet underlies verses."

The Chapter on Oppressed

SN 1.61 Name Nāmasutta

"What oppresses everything?
What is nothing bigger than?
What is the one thing
that has everything under its sway?"

"Name oppresses everything.
Nothing's bigger than name.
Name is the one thing
that has everything under its sway."

SN 1.62 Mind Cittasutta

"What leads the world on?
What drags it around?
What is the one thing
that has everything under its sway?"

"The mind leads the world on.
The mind drags it around.
Mind is the one thing
that has everything under its sway."

SN 1.63 Craving Taṇhāsutta

"What leads the world on?
What drags it around?
What is the one thing
that has everything under its sway?"

"Craving leads the world on.
Craving drags it around.
Craving is the one thing
that has everything under its sway."

SN 1.64 Fetter Saṁyojanasutta

"What fetters the world?
How does it travel about?
With the giving up of what
is extinguishment spoken of?"

"Delight fetters the world.
It travels about by means of thought.
With the giving up of craving
extinguishment is spoken of."

SN 1.65 Bonds Bandhanasutta

"What binds the world?
How does it travel about?
With the giving up of what
are all bonds severed?"

"Delight binds the world.
It travels about by means of thought.
With the giving up of craving
all bonds are severed."

SN 1.66 Beaten Down Attahatasutta

"By what is the world beaten down?
By what is it surrounded?
What dart has laid it low?
With what is it always fuming?"

"The world is beaten down by death.
It's surrounded by old age.
The dart of craving has struck it down.
It's always fuming with desire."

SN 1.67 Trapped Uḍḍitasutta

"What has trapped the world?
By what is it surrounded?
What has the world fastened shut?
On what is the world grounded?"

"Craving has trapped the world.
It's surrounded by old age.
Mortality has the world fastened shut.
The world is grounded on suffering."

SN 1.68 Fastened Shut Pihitasutta

"What has the world fastened shut?
On what is the world grounded?
What has trapped the world?
By what is it surrounded?"

"Mortality has the world fastened shut.
The world is grounded on suffering.
Craving has trapped the world.
It's surrounded by old age."

SN 1.69 Desire Icchāsutta

"What is it that binds the world?
By removing what is it freed?
With the giving up of what
are all bonds severed?"

"Desire is what binds the world.
By the removing of desire it's freed.
With the giving up of craving,
all bonds are severed."

SN 1.70 The World Lokasutta

"What has the world arisen in?
What does it get close to?
By grasping what
is the world troubled in what?"

"The world's arisen in six.
It gets close to six.
By grasping at these six,
the world's troubled in six."

The Chapter on Incinerated

SN 1.71 Incinerated Chetvāsutta

At Sāvatthī.

Standing to one side, that deity addressed the Buddha in verse:

"When what is incinerated do you sleep at ease?
When what is incinerated is there no sorrow?
What's the one thing, Gotama,
whose killing you approve?"

"When anger's incinerated you sleep at ease.
When anger's incinerated there is no sorrow.
O deity, anger has a poisonous root
and a honey tip.
The noble ones praise its killing,
for when it's incinerated there is no sorrow."

SN 1.72 A Chariot Rathasutta

"What's the mark of a chariot?
What's the mark of fire?
What's the mark of a nation?
What's the mark of a woman?"

"A banner is the mark of a chariot.
Smoke is the mark of fire.
A ruler is a nation's mark.
And a husband is the mark of a woman."

SN 1.73 Wealth Vittasutta

"What's a person's best wealth?
What brings happiness when practiced well?
What's the sweetest taste of all?
The one they say has the best life: how do they live?"

"Faith here is a person's best wealth.
The teaching brings happiness when practiced well.
Truth is the sweetest taste of all.
The one they say has the best life lives by wisdom."

SN 1.74 Rain Vuṭṭhisutta

"What's the best of things that rise?
And what's the finest of things that fall?
And what of the things that go forth?
And who's the finest speaker?"

"A seed's the best of things that rise.
Rain's the finest thing that falls.
Cattle, of things that go forth.
And a child is the finest speaker."

"Knowledge is best of things that rise.
Ignorance the finest thing that falls.
The Saṅgha, of things that go forth.
And the Buddha is the finest speaker."

SN 1.75 Afraid Bhītāsutta

"Why are so many people here afraid,
when the path has been taught
－ with so many dimensions?
I ask you, Gotama, whose wisdom is vast:
Standing on what need one not fear the next world?"

"When speech and mind are directed right,
and you don't do anything bad with the body
while dwelling at home with plenty of food and drink.
Faithful, gentle, charitable, and bountiful:
standing on these four principles,
standing on the teaching
－ one need not fear the next world."

SN 1.76 Getting Old Najīratisutta

"What gets old, what doesn't grow old?
What's called a deviation?
What's a roadblock for skillful qualities?
What is ending day and night?
What's the stain of celibacy?
What's the waterless bath?

How many holes are there in the world,
where one's wealth leaks out?
We've come to ask you, sir:
how are we to understand this?"

"The physical form of mortals gets old,
but their name and clan don't.
Lust is called a deviation,

and greed is a roadblock for skillful qualities.
Youth is ending day and night.
Women are the stain of celibacy,
to which this generation clings.
Fervor and celibacy
are the waterless bath.

There are six holes in the world,
where one's wealth leaks out:
laziness and negligence,
lack of initiative and lack of restraint,
sleepiness and sloth.
You should completely get rid of these holes!"

SN 1.77 Authority Issariyasutta

"What is authority in the world?
What's the best of valuables?
What in the world is a rusty sword?
Who is a plague on the world?

Who gets arrested when they take things away?
And who is loved when they take things away?
And who is approved by the astute
when they come again and again?"

"Power is authority in the world.
A woman is the best of valuables.
Anger in the world is a rusty sword.
A bandit is a plague on the world.

A bandit gets arrested when they take things away.
And an ascetic is loved when they take things away.
An ascetic is approved by the astute
when they come again and again."

SN 1.78 Desire Kāmasutta

"What should one who desires the good
－ not give away?
What should a mortal not forsake?
What should be let out when it's good,
but not when it's bad?"

"A man shouldn't give away himself.
He shouldn't forsake himself.
Speech should be let out when it's good,
but not when it's bad."

SN 1.79 Provisions Pātheyyasutta

"How should provisions be tied up?
What's the lair of wealth?
What drags a person around?
What in the world is hard to give up?
What are many beings tied up with,
like birds in a snare?"

"Provisions should be tied up with faith.
Glory is the lair of wealth.
Desire drags a person around.
Desire in the world is hard to give up.
Many beings are tied up with desire,
like birds in a snare."

SN 1.80 Lamp Pajjotasutta

"What's the lamp for the world?
What in the world is wakeful?
Who are one's work colleagues?
What is one's walk of life?

What nurtures the idle and the tireless,
like a mother her child?
By what do the creatures who live off the earth
sustain their life?"

"Wisdom is the lamp for the world.
Mindfulness in the world is wakeful.
Cattle are one's work colleagues,
and the furrow is one's walk of life.

Rain nurtures the idle and the tireless,
like a mother her child.
The creatures who live off the earth
sustain their life by rain."

SN 1.81 Without Conflict Araṇasutta

"Who in the world has no conflict?
Whose life is not lost?
Who here completely understands desire?
Who always lives as their own master?

To whom do mother, father, and brothers
bow when they're established?
Who here, though low born,
is bowed to even by aristocrats?"

"Ascetics have no conflict in the world.
The life of ascetics is not lost.
Ascetics completely understand desire.
Ascetics always live as their own master.

Mother, father, and brothers
bow to ascetics when they're established.
Even though an ascetic is low born,
they're bowed to even by aristocrats."