Connected Discourses with Sakka

1Thus 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!”

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

3“Bhikkhus, once in the past the asuras marched against the devas.⁶⁰⁵ The texts commonly depict the Tāvatiṁsa devas and the asuras as engaged in perpetual strife, the devas representing the forces of light, peace, and harmony, the asuras or “jealous titans” the forces of violence, conflict, and dissension; see too 35:248. Spk explains that the devas are protected by five lines of defense: the nāgas, the supaṇṇas (n. 397), the kumbhaṇḍas (a kind of goblin), the yakkhas, and the Four Great Kings, the presiding deities of the lowest sense-sphere heaven. When the asuras penetrate these five lines, the Four Great Kings inform Sakka, who mounts his chariot and then either goes to the battlefront himself or commissions one of his sons to lead the devas into battle. On this occasion he wanted to send his son Suvı̄ra.
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 Spk: Accompanied by his retinue of nymphs, he entered upon the great golden highway sixty yojanas wide and roamed around in the Nandana Grove playing (the game of) Constellation. A second time Sakka addressed Suvı̄ra … … 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:

4, 858 “‘Where one need not toil and strive
Yet still may attain to bliss:
Go there, Suvı̄ra,
And take me along with you.’

[Suvı̄ra:]

5, 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 Spk: In pāda a, alasassa (in Se and Ee1; alasvassa in Be & Ee2) should be resolved: alaso assa; in pāda c, sabbakāmasamiddhassa should be resolved: sabbakāmehi samiddho assa. In pāda d, I read disā ti with Be, Se, and Ee2, as against disan ti in Ee1. Spk paraphrases pāda d thus: “O Sakka, supreme deva, show me that blessed, supreme, state (or) region, point it out to me, describe it” (sakka devaseṭṭha taṁ me varaṁ uttamaṁ ṭhānaṁ okāsaṁ disa ācikkha kathehi). VĀT proposes that because pāda d includes no other noun for an adjective varaṁ to qualify, it would be better to take varaṁ itself as the noun meaning “a boon” and disa as meaning “to grant, to bestow.” This meaning is attested to in PED, s.v. disati, but without references. I have followed VĀT’s suggestion, though I cannot cite any other instances where varaṁ is used in relation to disati. It is usually governed by the verb dadāti, as at Vin I 278,23.

[Sakka:]

6, 860 “‘Where a lazy man who does not toil
Might achieve unending bliss:
Go there, Suvı̄ra,
And take me along with you.’

[Suvı̄ra:]

7, 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:]

8, 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 The verse is particularly obscure. Spk and Spk-pṭ offer little more than glosses, and a translator can do little better than take a shot in the dark. In pāda a, I regard koci as equivalent to kvaci (see n. 175). I read the verb in pāda b with Ee1 & 2 as jīyati, as against jīvati in Be and Se; the latter may have entered the text through a misunderstanding of the commentarial gloss. Spk: “The place of living without doing work is the path of Nibbāna (kammaṁ akatvā jīvitaṭṭhānaṁ nāma nibbānassa maggo).” Spk-pṭ: “The ‘path of Nibbāna′ is the path which serves as the means for attainment of Nibbāna.” This is perplexing: since “work” (kamma) in the sense of exertion is certainly needed to attain Nibbāna, the purport may be that with the attainment of Nibbāna no more work is needed to attain it. The verse may also be playing upon two meanings of kamma, suggesting that one who attains Nibbāna does not create further kamma, volitional action ripening in rebirth.

9“So, bhikkhus, if Sakka, lord of the devas, subsisting on the fruit of his own merit, exercising supreme sovereignty and rulership over the Tāvatiṁsa devas, will be one who speaks in praise of initiative and energy, then how much more would it be fitting here for you,⁶⁰⁹ The verb sobhetha, in this stock expression, has proved troublesome to previous translators. C.Rh.D renders it “do ye enhance his words” (at KS 1:281); Horner, based on PED, as “let your light shine forth” (in BD 4:249, 4:498, 5:227 = Vin I 187,23, I 349,7, II 162,15). Neither of these offerings captures the intended meaning. The verb—a middle voice, third person singular optative—always occurs in a context where the Buddha is speaking of a type of lay conduct that the bhikkhus, as renunciants, should be able to surpass. Hence the verb points to how one should act to make oneself shine, i.e., the mode of conduct that is fitting for one’s station. 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. Susīma

1(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. The Crest of the Standard

1At Sāvatthı̄. There the Blessed One addressed the bhikkhus thus: “Bhikkhus!”⁶¹⁰ This sutta is a popular paritta or protective discourse, included in the Maha Pirit Pota. The Northern Buddhist tradition has preserved versions in Tibetan and Chinese, translated from the Skt, and Skt fragments also have been found. The various versions are discussed in detail by Skilling, Mahā Sūtras II, pp. 441-67.

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

3“Bhikkhus, once in the past the devas and the asuras were arrayed for battle. Then Sakka, lord of the devas, addressed the Tāvatiṁsa 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 Spk does not gloss the compound dhajagga, but it occurs at AN III 89,17 foll. and is explained at Mp III 267,18 as “the crests of standards raised up from the backs of elephants, horses, etc., or from chariots.” Skilling discusses the Skt words dhvaja and dhvajāgra at length and concludes that “in its early form a dhvaja was a pole surmounted by an emblem, carried as a military or royal symbol” (Mahā Sūtras II, p. 457). The emblem is the dhvajāgra, the “crest of the standard,” though it seems that over time the two terms came to be used almost interchangeably. Since the standard often also bore a flag, the word dhvaja eventually was transferred to the flag; this understanding of the term seems to be implicit in Spk’s remark (just below). Dhaja occurs at v. 226a. Spk: “The crest of Sakka’s standard is raised up from his chariot 250 yojanas high, and when it is struck by the wind it gives forth the sound of a five-piece orchestra. When the devas look up at it, they think, ‘Our king has come and stands by his troops like a deeply planted pillar. Of whom need we be afraid?’ Thus they have no fear.”

4“‘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.

5“‘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 Of these three deities, Spk says only that Pajāpati is of the same appearance and life span as Sakka and gets the second seat, while Varuṇa and Īsāna respectively get the third and fourth seats. According to MW, Prajāpati was originally “lord of creatures, creator, … a supreme god above the Vedic deities.” Varuṇa “is one of the oldest Vedic gods … often regarded as the supreme deity.” Īsāna is “one of the older names of Śiva-Rudra.”

6“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.

7“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]

8“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.

9“If you cannot recollect the Dhamma, then you should recollect the Saṅgha thus: ‘The Saṅgha of the Blessed One’s disciples is practising the good way, 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 Saṅgha 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 Saṅgha, bhikkhus, whatever fear or trepidation or terror you may have will be abandoned.

10“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.”

11This is what the Blessed One said. Having said this, the Fortunate One, the Teacher, further said this:

12, 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.

13, 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.

14, 870 “But if you cannot recall the Dhamma,
Emancipating, well expounded,
Then you should recall the Saṅgha,
The unsurpassed field of merit.

15, 871 “For those who thus recall the Buddha,
The Dhamma, and the Saṅgha, bhikkhus,
No fear or trepidation will arise,
Nor any grisly terror.”

4. Vepacitti (or Patience)

1At Sāvatthı̄. The Blessed One said this: [221]

2“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 See n. 157. Spk here says that he is the oldest of all the asuras. ‘Dear sirs, in the impending battle between the devas and the asuras, 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 Tāvatiṁsa 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.’

3“In that battle, bhikkhus, the devas won and the asuras were defeated. Then the Tāvatiṁsa devas bound Vepacitti by his four limbs and neck and brought him to Sakka in the Sudhamma assembly hall.⁶¹⁴ A similar incident is related at 35:248 (IV 201,18-202,4). 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:

4, 872 “‘When face to face with Vepacitti
Is it, Maghavā, from fear or weakness
That you endure him so patiently,
Listening to his harsh words?’

[Sakka:]

5, 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:]

6, 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 In pāda a, Be, Se, and Ee2 read pabhijjeyyuṁ, Ee1 pakujjheyyuṁ . The latter is recognized by Spk as a v.l. The dialogue represents a contest between two opposing models of political leadership, with Mātali advocating the principle of despotic rule, Sakka the principle of benevolent rule. The despotic political philosophy seems more in keeping with the character of the asuras, and indeed in the following sutta Vepacitti himself proclaims the verses here ascribed to Mātali.

[Sakka:]

7, 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:]

8, 876 “‘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.’ [222]

[Sakka:]

9, 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 I translate pādas cd guided by Spk’s paraphrase: “Among the goals (or goods) which culminate in one’s own good, there is found no other goal (or good) better than patience” (tesu saka-atthaparamesu atthesu khantito uttaritaro añño attho na vijjati). Because of the discrepancy between the plural sadatthaparamā atthā in pāda c and the singular verb vijjati in pāda d, it seems necessary to read the nominative clause in pāda c as doing service for a locative or genitive, as Spk suggests, with a singular subject implicit. The only alternative would be to amend pāda c to read singular sadatthaparamo attho, but no text has this reading. Cp. v. 854d above and v. 895d below. Ñāṇamoli splits the two pādas syntactically and translates: “One’s own good is the best of all, and there is none surpasses patience” (The Guide, p. 227), but this seems too free. Note that Sakka speaks from the perspective of mundane ethical values rather than from the transcendent perspective of the Dhamma. From that perspective sadattha is identified with arahantship, which cannot be gained simply by patience.

10, 878 “‘When a person endowed with strength
Patiently endures a weakling,
They call that the supreme patience;
The weakling must be patient always.⁶¹⁷ C.Rh.D takes niccaṁ khamati dubbalo to mean that a weak person must always be tolerated (see KS 1:285), but dubbalo , as nominative, is clearly the subject of khamati, not its object. My translation conforms to Ñāṇamoli’s (in Minor Readings and Illustrator, p. 162), but was made independently. Ñāṇamoli’s note speaks for my interpretation as well: “The rendering here … seeks to bring out that patience is a necessity rather than a virtue in the weak, but appears as a virtue in the forbearance of the strong. The verse is a difficult one.”

11, 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 Spk: Dhammaguttassa: to one who is protected by the Dhamma or to one who is protecting the Dhamma (dhammena rakkhitassa dhammaṁ vā rakkhantassa).

12, 880 “‘One who repays an angry man with anger
Thereby makes things worse for himself.
Not repaying an angry man with anger,
One wins a battle hard to win.

13, 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.

14, 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.’

15“So, bhikkhus, if Sakka, lord of the devas, subsisting on the fruit of his own merit, exercising supreme sovereignty and rulership over the Tāvatiṁsa 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. Victory by Well-Spoken Counsel

1 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.’

2“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.’

3“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 Tumhe khvettha vepacitti pubbadevā. Spk paraphrases: “Being the senior master long residing in the deva world, speak what has been transmitted to you.” Spk-pṭ: Because he had arisen in this world earlier than Sakka and his retinue of devas, he is extolled as “the senior deva” (pubbadevā, lit. “former deva”). He addresses Vepacitti with plural forms as a sign of respect. Both Spk (to 11:1) and Dhp-a I 272-73 relate how Sakka ousted the old generation of devas and drove them out to the asura world; see BL 1:319.
[223] When this was said, Vepacitti, lord of the asuras, recited this verse:⁶²⁰ The verses of Vepacitti are identical with those of Mātali in the preceding sutta, and Sakka’s verses here are identical with his own verses above.

4, 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.’

5“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:

6, 884 “‘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.’

7“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:

8, 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.’

9“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:

10, 886-891 “‘Let it be whether or not he thinks,
… (verses = 877-82) … [224]
Are unskilled in the Dhamma.’

11“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, 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.’

12“In this way, bhikkhus, Sakka, lord of the devas, won the victory by well-spoken counsel.”

6. The Bird Nests

1At 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:

2, 892 “‘Avoid, O Mātali, with your chariot pole
The bird nests in the silk-cotton woods;
Let’s surrender our lives to the asuras
Rather than make these birds nestless.’⁶²¹ The same incident, set in a different context, is related at Dhp-a I 279 (see BL 1:323-24) and in Ja No. 31 (I 202-3). Ja I 203 glosses kulāvakā as supaṇṇapotakā, baby supaṇṇa birds, but at v. 37b the word clearly means a nest and not its occupants. Spk: As they headed towards the silk-cotton woods, the noise of the chariot, the horses, and the standard was like thunderbolts on all sides. The strong supaṇṇa birds in the forest fled, but those that were old, ill, and too young to fly were terrified and let loose a loud cry. Sakka asked, “What is that sound?” and Mātali told him. Sakka’s heart was shaken by compassion and he spoke the verse.

3“‘Yes, your lordship,’ Mātali the charioteer replied, and he turned back the chariot with its team of a thousand thoroughbreds.

4“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. One Should Not Transgress

1At 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.’

2“Then, bhikkhus, Vepacitti, lord of the asuras, 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 Spk: As soon as Sakka said this, Vepacitti became as if bound by bonds on his four limbs and neck. - ‘Dear sir, do not abandon the idea that just occurred to you.’⁶²³ I read with Be: tadeva tvaṁ mā pajahāsi. Ee1 reads pahāsi, which gives the same sense, but Se and Ee2 have mārisa pahāsi, which yields the opposite meaning. - ‘Swear, Vepacitti, that you won’t transgress against me.’

[Vepacitti:]

3, 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 Spk: The verse refers to four great evils (mahāpāpāni) of the present aeon: (i) “the evil that comes to a liar”: the evil of the king of Ceti, the first liar of the present aeon (see the Cetiya Jātaka, Ja No. 422); (ii) “to a reviler of noble ones”: evil like that of Kokālika (see 6:10); (iii) “to a betrayer of friends”: evil like that of the betrayer of the Great Being in the Mahākapi Jātaka (Ja No. 516); (iv) “to one without gratitude”: the evil of an ingrate like Devadatta. In pāda e, I read phusati with Se and Ee1 & 2, as against phusatu in Be. “Sujā’s husband” (Sujampati) is a name for Sakka; see 11:12 and n. 641.

8. Verocana, Lord of the Asuras

1At 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 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:

2, 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:]

3, 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 Both C.Rh.D and Geiger translate pādas cd as if they were two independent sentences: “A purpose shines when perfected. /Nothing forbearance doth excel.” I go along with the paraphrase of Spk, which treats them as forming one sentence: “Among the goals (goods) that shine when achieved, there is no goal better than patience.” I read pada c here (and in v. 894 just above) with Se and Ee2 as plural: nipphannasobhino atthā, as against the singular nipphannasobhano attho of Be and Ee1. Pāda d here is identical with v. 854d and v. 877d. See n. 616.

[Verocana:]

4, 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 In pāda a, sabbe sattā atthajātā might also have been rendered, “All beings are beset by needs.” Spk explains: “Bent upon a goal means engaged in a task (atthajātā ti kiccajātā); for there is no being at all, including dogs and jackals, that is not engaged in a task. Even walking to and fro can be called a task.” Pādas cd read: Saṁyogaparamā tveva/Sambhogā sabbapāṇinaṁ . The exact meaning and relevance are obscure. Spk interprets the line with an example—bland food may be made savoury when combined with various condiments—which construes saṁyoga as meaning combination or preparation. This seems to me unlikely. At Ja IV 127,14-15 the couplet occurs in a context which implies that the meaning is association with other people; see too AN IV 57-58, where saṁyoga signifies contact or association between man and woman (sexual, but not necessarily coitus). I understand the syntax as parallel to that of Dhp 203-4, that is, “enjoyments have association as supreme,” rather than “through association enjoyments become supreme,” the sense proposed by Spk.

[Sakka:]

5, 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. Seers in a Forest

1At 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.

2“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 Apabyāmato karitvā (or apavyāmato karitvā, in Ee1). CPD says apavyāma is a v.l. for apasavya. At Ud 50,18 the expression apasabyāmato karitvā occurs, which Ud-a 292, 4 explains as turning the left side towards a holy person as a sign of disrespect. 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, 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.

3“Then, bhikkhus, those seers addressed Sakka in verse:

4, 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 Spk glosses ciradikkhitānaṁ in pāda a as cirasamādiṇṇavatānaṁ , “who have long undertaken vows.” On “thousand-eyed” (sahassanetta) as an epithet of Sakka, see 11:12; though there the Pāli is sahassakkha, the meaning is the same. The seers say this because they subscribe to the common belief that the devas find the smell of human bodies repulsive—particularly ascetics who may not bathe frequently (see Mātali’s argument at v. 932). Sakka’s reply conveys the same point as Dhp 54-56: the scent of virtue is supreme among all scents and pervades even the worlds of the devas.

[Sakka:]

5, 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 Spk paraphrases: “The devas do not perceive anything repulsive in this odour of the virtuous ones; they perceive it as desirable, lovely, agreeable.”

10. Seers by the Ocean

1At 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 Spk: For the most part, it is said, the battles between the devas and the asuras take place behind the great ocean. Often the asuras are defeated, and when they are fleeing from the devas, as they pass the hermitages of seers, they destroy their halls and walkways, etc.; for they believe that the seers are partial to Sakka and give him the counsel that leads to their defeat. Since the seers can repair the damaged facilities only with difficulty, when they heard that a battle was about to take place they realized they needed a guarantee of safety. The identity of Sambara is problematic. Spk identifies him with Vepacitti (see n. 633), but C.Rh.D points out (at KS 1:305, n. 4) that 11:23 suggests the two are distinct, Sambara having been Vepacitti’s predecessor as lord of the asuras. MW states that Śambara is a demon often mentioned in the Ṛgveda; he was slain by Indra. For further discussion, see below n. 665.

2“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:

3, 900 “‘The seers who have come to Sambara
Ask him for a guarantee of safety.
For you can give them what you wish,
Whether it be danger or safety.’⁶³² Pāda c should be divided as in Be & Ee2: Kāmaṅkaro hi te dātuṁ. Spk glosses kāmaṅkaro with icchitakaro and paraphrases: “If you want to give safety, you are able to give safety; if you want to give danger, you are able to give danger.”

[Sambara:]

4, 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:]

5, 902 “‘Though we have asked for safety,
You give us only danger.
We receive this at your hands:
May ceaseless danger come to you!

6, 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.’

7“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 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 Spk: As soon as he fell asleep, he woke up howling as though he had been struck from all sides by a hundred spears. The other asuras came to inquire about his health and were still consoling him when dawn arrived. From then on his mind became sick and trembled (cittaṁ vepati); hence his other name, “Vepacitti,” arose. Vepati is not in PED, but see MW, s.v. vip > vepate. Spk-pṭ glosses vepati with kampati pavedhati. <492>

1At 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 Spk glosses samattāni with paripuṇṇāni and samādinnāni with gahitāni. Evidently Spk assumes that samatta here is equivalent to Skt samāpta. But the participle samatta can represent either Skt samāpta or samātta, and from its placement before samādinnāni in the present passage, I take samattāni in the latter sense. Both samatta and samādinna are alternative past participle formations of sam + ā + dā. PED does not mention this derivation, but only that from Skt samāpta (and from Skt samasta, not relevant here). For the derivation from samātta, see Nidd I 289,16-18; for the derivation from samāpta, see Nidd I 65,9-11. What were the seven vows?

2(1) “‘As long as I live may I support my parents.’

3(2) “‘As long as I live may I respect the family elders.’

4(3) “‘As long as I live may I speak gently.’

5(4) “‘As long as I live may I not speak divisively.’

6(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 Although the form yācayoga prevails in the Pāli textual tradition, it is likely that the original compound was yājayoga, recognized as a v.l. at Vism 224,11-12 (Ppn 7:112). I translate on the basis of this reading, which means literally “devoted to sacrifice,” a brahmanical notion reinterpreted by the Buddha to mean self-sacrifice through the practice of charity (see vv. 395-96). Since charity (yāja) is directed to supplicants (yācaka), the variant yācayoga could have arisen through substitution of object for act; see GD, p. 241, n. to p. 87,2. delighting in giving and sharing.’

7(6) “‘As long as I live may I speak the truth.’

8(7) “‘As long as I live may I be free from anger, and if anger should arise in me may I dispel it quickly.’

9“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.

10, 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;

11, 905 When he strives to remove meanness,
Is truthful, and vanquishes anger,
The Tāvatiṁsa devas call him
Truly a superior person.” [229]

12. Sakka’s Names

1At Sāvatthı̄ in Jeta’s Grove. There the Blessed One said to the bhikkhus:

2“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 Spk (to 11:13) briefly relates how Sakka, in his existence as the brahmin youth Magha, went about performing deeds of merit at the head of a band of thirty-three friends. Having fulfilled his seven vows, he was reborn after death in the Tāvatiṁsa heaven along with his friends. Hence the name Tāvatiṁsa, “(heaven) of the thirty-three.” See Dhp-a I 265-72; BL 1:315-19. Ja No. 31 tells the same story with the Bodhisatta—the future Buddha Gotama—in the role of Magha and reborn as Sakka.

3“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 I read with Se and Ee1 & 2 pure pure dānaṁ adāsi tasmā Purindado ti vuccati. Be has pure only once. MW (s.v. pur > puraṁ) gives puraṁda and puraṁdara as names of Indra; both mean “destroyer of strongholds.” This explanation, and the following three, depend on puns almost impossible to reproduce in English.

4“Bhikkhus, in the past, when Sakka, lord of the devas, was a human being, he gave gifts considerately; therefore he is called Sakka.⁶³⁸ Sakkaccaṁ dānaṁ adāsi tasmā Sakko ti vuccati.

5“Bhikkhus, in the past, when Sakka, lord of the devas, was a human being, he gave a rest house; therefore he is called Vāsava.⁶³⁹ The story of the rest house (āvasatha) is at Dhp-a I 269-70; BL 1:317-18.

6“Bhikkhus, Sakka, lord of the devas, thinks of a thousand matters in a moment; therefore he is called Sahassakkha, Thousand-eyed.⁶⁴⁰ Sahassam pi atthānaṁ muhuttena cinteti tasmā Sahassakkho ti vuccati. Spk: Standing upon a single word propounded in regard to a thousand people or a thousand statements, he decides, “This one has need of this, that one has need of that.” Spk-pṭ: He has a thousand wisdom-eyes.

7“Bhikkhus, Sakka’s wife is the asura maiden named Sujā; therefore he is called Sujampati, Sujā’s husband.⁶⁴¹ The story of how Sakka won the hand of Sujā, Vepacitti’s daughter, is told at Dhp-a I 278-79 (see BL 1:323), and Ja I 206.

8“Bhikkhus, Sakka, lord of the devas, exercises supreme sovereignty and rulership over the Tāvatiṁsa devas; therefore he is called lord of the devas.

9“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….”

10(The remainder of this sutta is identical with the preceding one. Verses 906-7 = 904-5.) [230]

13. Mahāli

1Thus 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:

2“Venerable sir, has the Blessed One seen Sakka, lord of the devas?”

3“I have, Mahāli.”

4“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.”

5“I know Sakka, Mahāli, and I know the qualities that make for Sakka, by the undertaking of which Sakka achieved the status of Sakka.

6“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….”

7(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]

14. Poor

1On 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!”

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

3“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] he was reborn in a good destination, in a heavenly world, in the company of the Tāvatiṁsa devas, where he outshone the other devas in regard to beauty and glory.⁶⁴² Spk says that this pauper was the leper Suppabuddha, whose story is told at Ud 48-50 and, more elaborately with several variations, in Spk. According to the Spk version, in an earlier life he had been a king of Bārāṇası̄ who had spitefully reviled an aged paccekabuddha. As a kammic result he was reborn in hell and then, through the residue of the evil kamma, as a poor leper in Rājagaha. One day, on his begging rounds, he heard the Buddha preach and attained stream-entry. Shortly afterwards he was killed by a wild cow and was reborn in the Tāvatiṁsa heaven.

4“Thereupon the Tāvatiṁsa 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 Tāvatiṁsa devas, where he outshines the other devas in regard to beauty and glory.’

5“Then, bhikkhus, Sakka, lord of the devas, addressed the Tāvatiṁsa 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 Tāvatiṁsa devas, where he outshines the other devas in regard to beauty and glory.’

6“Then, bhikkhus, instructing the Tāvatiṁsa devas,⁶⁴³ Deve tāvatiṁse anunayamāno. Spk does not gloss anunayamāno , but the same expression is at AN I 143,30, where anunayamāno is glossed by Mp II 123,19 (Be; the Ee and Se readings are corrupt) with anubodhayamāno, “making understand.” The participle also occurs in the form anunentī at Thı̄ 514, where it is glossed by Thı̄-a 267, 8-9 with saññāpentī, “convincing.” Sakka, lord of the devas, on that occasion recited these verses:

7, 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 Spk explains faith as faith arrived at via the path (maggen′ āgatasaddhā). Good conduct built on virtue (sīlaṁ kalyāṇaṁ) is the noble disciple’s “virtue dear to the noble ones” (ariyakantasīla), one of the four factors of stream-entry (55:1), which the stream-enterer does not abandon even in a future existence.

8, 911 “‘When one has confidence in the Saṅgha
And one’s view is straightened out,
They say that one isn’t poor;
One’s life is not lived in vain.

9, 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. A Delightful Place

1At 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:]

2, 913 “Shrines in parks and woodland shrines,
Well-constructed lotus ponds:
These are not worth a sixteenth part
Of a delightful human being.

3, 914 “Whether in a village or forest,
In a valley or on the plain—
Wherever the arahants dwell
Is truly a delightful place.”

16. Bestowing Alms

1On 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 Spk: Each year the people of Aṅga and Magadha used to assemble and offer a grand sacrifice of their best ghee, honey, molasses, etc., to Mahābrahmā. Out of compassion Sakka appeared before them in the guise of Mahābrahmā, led them to the Buddha, and asked him a question about the most fruitful type of sacrifice.

2, 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 In pāda c, opadhikaṁ puññaṁ, which I render loosely as “merit of the mundane type,” is explained by Spk as merit that ripens in the acquisitions (upadhivipākaṁ puññaṁ), that is, good kamma that leads to rebirth. See the expression puññabhāgiyā upadhivepakkā at MN III 72,6 foll.

[The Blessed One:]

3, 916 “The four practising the way
And the four established in the fruit:
This is the Saṅgha of upright conduct
Endowed with wisdom and virtue.⁶⁴⁷ The four practising the way are those on the four paths—of stream-entry, once-returning, nonreturning, and arahantship. The four established in the fruit are those who, by developing the respective paths, have attained the four corresponding fruits. The past participle samāhito in pāda d might be understood to mean either “endowed with” or “concentrated,” the latter representing the samādhi division of the path. I have taken it in the former sense, following v. 265a, where sīlasamāhitā is glossed by Spk: sīlena samāhitā samupetā.

4, 917 “For those people who bestow alms,
For living beings in quest of merit,
Performing merit of the mundane type,
A gift to the Saṅgha bears great fruit.”

17. Veneration of the Buddha

1At 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:

2, 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 Spk: Your burden lowered (pannabhāro): He has put down the burden of the aggregates, the defilements, and the volitional formations. The fifteenth of the bright lunar fortnight is the full-moon night. [234]

3[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:

4, 919 “Rise up, O hero, victor in battle!
O caravan leader, debt-free one, wander in the world.
Teach the Dhamma, O Blessed One:
There will be those who will understand.”⁶⁴⁹ The verse is identical with his entreaty at v. 560. Neither Spk nor Spk-pṭ explains why Brahmā Sahampati corrects Sakka. The reason may be that Sakka praises only those qualities of the Buddha that he shares with other arahants, while Brahmā addresses him in his role as satthā, the Teacher and Master of the dispensation. The same exchange of verses, between Śakra and Mahābrahmā, is recorded at Mvu III 315-16, but set at the Goatherd’s Banyan Tree in the period immediately following the Buddha’s enlightenment; see Jones, 3:304-5.

18. The Worship of Householders (or Sakka’s Worship (1))

1At 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 Yassa dāni kālaṁ maññasi. See Manné, “On a Departure Formula and its Translation.” The expression also occurs at 35:88 (IV 62,31), 35:243 (IV 183,15, 30), 44:1 (IV 379,29), 54:9 (V 321,16-17), and 55:6 (V 348,27); I have varied the rendering slightly to fit the context.

2“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:

3, 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—
So who, O Sakka, is that spirit
To whom you bow in worship?’⁶⁵¹ Those versed in the Triple Veda are the brahmins; the Four Great Kings are the four divine rulers of the lowest sense-sphere heaven; the glorious Thirty are the presiding devas of the Tāvatiṁsa heaven. The word rendered “spirit” is yakkha, used in a broad sense without specific reference to the demonic spirits.

[Sakka:]

4, 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—

5, 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 Brahmacariyaparāyaṇe. Spk does not explain the exact sense, but I interpret it as a compressed way of saying “those living the holy life that has Nibbāna as its destination.” See 48:42 (V 218,21): brahmacariyaṁ vussati nibbānaparāyaṇaṁ .

6, 923 “‘I worship as well, O Mātali,
Those householders making merit,
The lay followers possessed of virtue
Who righteously maintain a wife.’

[Mātali:]

7, 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.’

[The Blessed One:]

8, 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. The Worship of the Teacher (or Sakka’s Worship (2))

(As above down to:)

1“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:

2, 926 “‘Both devas and human beings
Humbly worship you, Vāsava.
So who, O Sakka, is that spirit
To whom you bow in worship?’

[Sakka:]

3, 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 Spk explains of perfect name (anomanāmaṁ) in pāda c thus: “He is of perfect name on account of names that indicate all his excellent qualities, for he is not deficient in any excellent quality.” See v. 148a and n. 99.

4, 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.

5, 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 The verse has five pādas. Pādas ab read: ye rāgadosavinayā avijjāsamatikkamā, which Spk paraphrases: “by the transcendence of ignorance, the root of the round, which conceals the four truths” (catusaccapaṭicchādikāya vaṭṭamūlakaavijjāya samatikkamena ) . The same lines appeared at v. 764ab, where, as referring to an arahant, they were v. 764ab, where, as referring to an arahant, they were appropriately translated as ablative in force. However, despite Spk’s paraphrase, this would not be suitable in relation to trainees (sekha), who have not yet fully removed the lust for existence or transcended all ignorance. I have therefore translated them as truncated datives. Dismantling (apacaya) means the undoing of the process that sustains the round of existence. At 22:79 (III 89,22-24) it is said that the noble disciple in training is dismantling the five aggregates, while the arahant (III 90,11) abides having dismantled them (apacinitvā ṭhito). See too MN III 288,30.

[Mātali:]

6, 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:]

7, 931 “Having given this explanation,
Having worshipped the Blessed One,
The deva-king Maghavā, Sujā’s husband,
The chief, climbed into his chariot.”

20. The Worship of the Saṅgha (or Sakka’s Worship (3))

1(As above down to:) [236]

2“Then, bhikkhus, Sakka, lord of the devas, descending from the Vejayanta Palace, raised his joined hands in reverential salutation and worshipped the Saṅgha of bhikkhus. Then Mātali the charioteer addressed Sakka, lord of the devas, in verse:

3, 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 Stuck in a putrid body (pūtidehasayā). Spk: This is said because they stay within the putrid body of the mother (during the fetal stage) or because they are stuck within their own body. Those submerged inside a corpse. I read this line as in Be (in both text and the lemma of Spk) as nimuggā kuṇapamhete, with the indirect object a locative singular. Se reads kuṇapasmete, using an alternative form of the locative singular. Ee1 & 2, however, and Spk (Se) in the lemma read the line with the locative plural kuṇapesv ete. Spk explains: “These are submerged for ten months in a corpse, namely, in the mother’s womb.” Despite this comment, it seems more likely that the reference is to the individual’s own living body.

4, 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:]

5, 934 “‘This is why I envy them,⁶⁵⁶ Vv. 934-35 correspond in part to Thı̄ 282-83. I take vv. 935-36 to be two verses of six pādas each (as in Se and Ee2) rather than three verses of four pādas each (as in Be).
Those who dwell homeless, Mātali:
Whatever village they depart from,
They leave it without concern.

6, 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 I read pāda a differently from the four eds., na te saṁ koṭṭhe osenti (the reading at Thı̄ 283; Ee2 correctly separates te and saṁ but has openti). Spk explains: na te saṁ santakaṁ dhaññaṁ koṭṭhe pakkhipanti; “they do not place their own goods, property, grain in storage.” Saṁ thus has the sense of “own goods”; see EV I, n. to 743 and EV II, n. to 283. The gloss on the verb, pakkhipanti, establishes that we should read osenti rather than openti, the prevalent reading. Thı̄-a 208,21-22 glosses: na openti na paṭisāmetvā ṭhapenti tādisassa pariggahassa abhāvato; “they do not deposit, do not pack up and put away, owing to the absence of any such possession.” The corresponding verb at Mvu III 453 is osaranti, which Jones suggests might be amended to osārenti. Jones is also aware of the Pāli form osāpenti. See too nn. 223 and 542 above. In pāda c, Thı̄ 283 reads pariniṭṭhitam as does the text and lemma of Thı̄-a. Norman prefers the latter by comparison with a similar verse in a Jain text (see EV II, n. to 283), but the explanations in both Thı̄-a and Spk support paraniṭṭhitam, the reading in all eds. of SN. Spk: Seeking what has been prepared by others (paraniṭṭhitam esānā): seeking out, searching out, by the practice of the alms round, food prepared by others, cooked in others’ homes (paresaṁ niṭṭhitaṁ paraghare pakkaṁ bhikkhācāravattena esamānā gavesamānā; I take the genitive paresaṁ here in an instrumental sense, which the context implies).
Spk explains pāda e: Who give good counsel (sumantamantino ): They utter well-spoken words, saying “We will recite the Dhamma, undertake an ascetic practice, enjoy the Deathless, do the work of an ascetic.” Maintaining silence, of even faring (tuṇhībhūtā samañcarā): Even though they might speak the Dhamma with a voice as loud as thunder through the three watches of the night, they are still said to be “maintaining silence, of even faring.” Why so? Because they avoid all useless talk.

7, 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:]

8, 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.’

[The Blessed One:]

9, 938 “Having given this explanation,
Having worshipped the Bhikkhu Saṅgha,
The deva-king Maghavā, Sujā’s husband,
The chief, climbed into his chariot.”

[237]

1At 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:

2, 939 “Having slain what does one sleep soundly?
Having slain what does one not sorrow?
What is the one thing, O Gotama,
Whose killing you approve?”

[The Blessed One:]

3, 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. Ugly

1At 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 Spk: He was a dwarf the colour of a burnt stump and with a pot belly. He sat down on Sakka’s Yellowstone Throne (paṇḍukambalasilā; see Dhp-a I273,9-12; BL 1:320). It is said that he was actually a brahmā from the form realm. Having heard about Sakka’s patience, he came in order to test him; for it is impossible for any malevolent spirit (avaruddhaka-yakkha) to infiltrate a place so well guarded. Thereupon the Tāvatiṁsa 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!’ But to whatever extent the Tāvatiṁsa 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.

2“Then, bhikkhus, the Tāvatiṁsa 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.’

3“Then, bhikkhus, Sakka, lord of the devas, approached that anger-eating yakkha.⁶⁵⁹ Spk: Sakka had heard from the devas: “It is impossible to make that yakkha budge by harsh means, but if one assumes a humble manner and remains firm in patience, one can get him to leave.” Thus he adopted this tactic. 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, 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.

4“Then, bhikkhus, having sat down on his own seat, instructing the Tāvatiṁsa devas, Sakka, lord of the devas, on that occasion recited these verses:

5, 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 Spk states that su, in pāda a, is a mere indeclinable (nipātamattaṁ), and thus we should resolve the compound: su upahatacitto ’mhi. Spk-pṭ: Sakka speaks of his own nature thus, ʺBecause of the presence in me of patience, love, and sympathy, I am not afflicted in mind against others.” Pāda b is read in Be and Se as nāvattena suvānayo (Ee1: nāvaṭṭena suvānayo; Ee2: n’ āvaṭṭe na suvānayo). Spk: He states: “I am not easily drawn by anger’s whirl; I am not easily brought under the control of anger.” Pādas cd allude to the seventh of Sakka’s vows (see 11:11). Spk explains that vo in pāda c is an indeclinable. Suvānayo is also at v. 507b, where lust (rāga) rather than anger is the lure.

6, 942 “‘When I’m angry I don’t speak harshly
And I don’t praise my virtues.
I keep myself well restrained
Out of regard for my own good.’”⁶⁶¹ I read pādas ab with Be and Ee1 & 2 : Kuddhāhaṁ na pharusaṁ brūmi/Na ca dhammāni kittaye. Se omits the na in pāda a, apparently out of concern for the metre, but the metre can be preserved with na if we assume resolution of the fourth syllable. Neither Spk nor Spk-pṭ offers any help with the meaning. VĀT proposes, “And I do not speak on Dhamma matters,” but at Ja V 172,23 and 221,27 we find satañ ca dhammāni sukittitāni, “the well-proclaimed qualities of the good,” which suggests that here too the rare neuter plural dhammāni refers to personal virtues, not to spiritual teachings.

23. Magic

1At Sāvatthı̄. The Blessed One said this: “Bhikkhus, once in the past Vepacitti, lord of the asuras, was sick, afflicted, gravely ill.⁶⁶² Spk: He was afflicted with the illness that arose at the time he was cursed by the group of seers; see vv. 902-3. 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 Sambarimāyā. MW has two relevant listings: śambaramāyā = sorcery, magic; and śāmbarī = jugglery, sorcery, illusion (as practised by the daitya Śambara). - ‘I won’t teach it, dear sir, until I have asked the asuras for permission.’

2“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 Spk paraphrases: “Even without the Sambari magic Sakka oppresses us, but if he learns it we are lost. Don’t destroy us for the sake of your own personal welfare.”

3“Then, bhikkhus, Vepacitti, lord of the asuras, addressed Sakka, lord of the devas, in verse:

4, 943 “‘A magician—O Maghavā, Sakka,
King of devas, Sujā’s husband—
Goes to the terrible hell,
Like Sambara, for a hundred years.’”⁶⁶⁵ As C.Rh.D points out (at KS 1:305, n. 4), in this verse Vepacitti makes a distinction between Sambara and himself. Even though Spk identifies the two, the commentator does not seem to be bothered by the discrepancy but paraphrases the verse: “Just as Sambara, lord of the asuras, a magician who practised magic, was tortured in hell for a hundred years, so one who applies his magic is tortured.” Spk-pṭ offers some further help with Sambara: “Sambara was the former head of the asuras, the originator (ādipurisa ) of the asura magic.” Spk continues: “Was Sakka able to cure him of his anger? Yes, he was able. How? At that time, it is said, the group of seers was still living. Therefore Sakka would have brought him to them and made him apologize, and he would then have become healthy. But because of his perverse nature (vañcitattā) he did not comply but simply left.”

24. Transgression

1At 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 According to monastic discipline (Vin I 54), if one bhikkhu offends against another he should apologize, and the latter should accept his apology.

2Then a number of bhikkhus approached the Blessed One, paid homage to him, sat down to one side, and reported to him what had happened. [The Blessed One said:]

3“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.

4“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.

5“Once in the past, bhikkhus, Sakka, lord of the devas, instructing the Tāvatiṁsa devas in the Sudhamma assembly hall, on that occasion recited this verse: [240]

6, 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 Spk offers alternative explanations of pāda b: mā ca mittehi vo jarā. “Here, hi is a mere indeclinable, and the sense is: ‘Do not let decay be produced in your friendliness (tumhākaṁ mittadhamme jarā nāma mā nibbatti).’ Or else mittehi is an instrumental used with a locative sense, that is: ‘Do not let decay be produced among your friends (mittesu vo jarā mā nibbatti).’ The meaning is: ‘Do not let deterioration be produced in your friendships.’” It is likely that mittehi here is a vestigial Eastern form of the locative plural; see Geiger, Pāli Grammar, §80.3.

25. Nonanger

1Thus 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:

2“Bhikkhus, once in the past Sakka, lord of the devas, instructing the Tāvatiṁsa devas in the Sudhamma assembly hall, on that occasion recited this verse:

3, 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 Spk: Nonanger (akkodha) is lovingkindness (mettā) and the preliminary phase of lovingkindness; harmlessness (avihiṁsā) is compassion (karuṇā) and the preliminary phase of compassion.

The Book with Verses is finished.