Thus have I heard. On one occasion the Blessed One was dwelling at Sāvatthi in Jeta’s Grove, Anāthapiṇḍika’s Park. Then, when the night had advanced, the young deva Siva, of stunning beauty, illuminating the entire Jeta’s Grove, approached the Blessed One. Having approached, he paid homage to the Blessed One, stood to one side, and recited these verses in the presence of the Blessed One:
320 “One should associate only with the good;
With the good one should foster intimacy.
Having learnt the true Dhamma of the good,
One becomes better, never worse.
321 “One should associate only with the good;
With the good one should foster intimacy.
Having learnt the true Dhamma of the good,
Wisdom is gained, but not from another.
322 “One should associate only with the good;
With the good one should foster intimacy.
Having learnt the true Dhamma of the good,
One does not sorrow in the midst of sorrow.
323 “One should associate only with the good;
With the good one should foster intimacy.
Having learnt the true Dhamma of the good,
One shines amidst one’s relations.
324 “One should associate only with the good;
With the good one should foster intimacy.
Having learnt the true Dhamma of the good,
Beings fare on to a good destination.
325 “One should associate only with the good;
With the good one should foster intimacy.
Having learnt the true Dhamma of the good,
Beings abide comfortably.”
Then the Blessed One replied to the young deva Siva in verse:
326 “One should associate only with the good;
With the good one should foster intimacy.
Having learnt the true Dhamma of the good,
One is released from all suffering.”
Standing to one side, the young deva Khema recited these verses in the presence of the Blessed One:
327 “Foolish people devoid of wisdom
Behave like enemies towards themselves.
They go about doing evil deeds
Which yield only bitter fruit.
328 “That deed is not well performed
Which, having been done, is then repented,
The result of which one experiences
Weeping with a tearful face.
329 “But that deed is well performed
Which, having been done, is not repented,
The result of which one experiences
Joyfully with a happy mind.”
[The Blessed One:]
330 “One should promptly do the deed
One knows leads to one’s own welfare;
The thinker, the wise one, should not advance
With the reflection of the carter.
331 “As the carter who left the highway,
A road with an even surface,
And entered upon a rugged bypath
Broods mournfully with a broken axle —
332 “So the fool, having left the Dhamma
To follow a way opposed to Dhamma,
When he falls into the mouth of Death
Broods like the carter with a broken axle.”
Standing to one side, the young deva Serī addressed the Blessed One in verse:
333 “They always take delight in food,
Both devas and human beings.
So what sort of spirit could it be
That does not take delight in food?”
334 “When they give out of faith
With a heart of confidence,
Food accrues to [the giver] himself
Both in this world and the next.
335 “Therefore, having removed stinginess,
The conqueror of the stain should give a gift.
Merits are the support for living beings
[When they arise] in the other world.”
“It is wonderful, venerable sir! It is amazing, venerable sir! How well this was stated by the Blessed One:
336–37 “‘When they give out of faith … [When they arise] in the other world.’
“Once in the past, venerable sir, I was a king named Serī, a donor, a philanthropist, one who spoke in praise of giving. At the four gates I had gifts given to ascetics, brahmins, paupers, wayfarers, mendicants, and beggars. Then, venerable sir, the harem women came to me and said: ‘Your majesty gives gifts, but we do not give gifts. It would be good if, with your majesty’s assistance, we too might give gifts and do meritorious deeds.’ It occurred to me: ‘I am a donor, a philanthropist, one who speaks in praise of giving. So when they say, “Let us give gifts,” what am I to say to them?’ So, venerable sir, I gave the first gate to the harem women. There the harem women gave gifts, and my gifts returned to me.
“Then, venerable sir, my khattiya vassals came to me and said: ‘Your majesty gives gifts, the harem women give gifts, but we do not give gifts. It would be good if, with your majesty’s assistance, we too might give gifts and do meritorious deeds.’ It occurred to me: ‘I am a donor….’ So, venerable sir, I gave the second gate to the khattiya vassals. There the khattiya vassals gave gifts, and my gifts returned to me.
“Then, venerable sir, my troops came to me … … So, venerable sir, I gave the third gate to the troops. There the troops gave gifts, and my gifts returned to me.
“Then, venerable sir, the brahmins and householders came to me … So, venerable sir, I gave the fourth gate to the brahmins and householders. There the brahmins and householders gave gifts, and my gifts returned to me.
“Then, venerable sir, my men came to me and said: ‘Now your majesty is not giving gifts anywhere.’ When this was said, I told those men: ‘Well then, I say, send half of the revenue generated in the outlying provinces from there to the palace. There itself give half as gifts to ascetics, brahmins, paupers, wayfarers, mendicants, and beggars.’
“I did not reach any limit, venerable sir, to the meritorious deeds that I did for such a long time, to the wholesome deeds that I did for such a long time, such that I could say: ‘There is just so much merit,’ or ‘There is just so much result of merit,’ or ‘For just so long am I to dwell in heaven.’ It is wonderful, venerable sir! It is amazing, venerable sir! How well this was stated by the Blessed One:
338 “‘When they give out of faith
With a heart of confidence,
Food accrues to [the giver] himself
Both in this world and the next.
339 “‘Therefore, having removed stinginess,
The conqueror of the stain should give a gift.
Deeds of merit are the support for living beings
[When they arise] in the other world.’”
Standing to one side, the young deva Ghaṭīkāra recited this verse in the presence of the Blessed One:…
340–52 “Seven bhikkhus reborn in
Avihā Have been fully liberated.…”
… (verses 340–52 = verses 170–82, in 1:50) …
Both now inwardly developed,
Bearers of their final bodies.
Thus have I heard. On one occasion a number of bhikkhus were dwelling among the Kosalāns in a little forest hut on a slope of the Himalayas — restless, puffed up, personally vain, roughtongued, rambling in their talk, muddle-minded, without clear comprehension, unconcentrated, scatter-brained, loose in their sense faculties.
Then, on the Uposatha day of the fifteenth, the young deva Jantu approached those bhikkhus and addressed them in verses:
353 “In the past the bhikkhus lived happily,
The disciples of Gotama.
Without wishes they sought their alms,
Without wishes they used their lodgings.
Having known the world’s impermanence,
They made an end to suffering.
354 “But now like headmen in a village
They make themselves hard to maintain.
They eat and eat and then lie down,
Infatuated in others’ homes.
355 “Having reverently saluted the Saṅgha,
I here speak only about some:
They are rejected, without protector,
Become just like the dead.
356 “My statement is made with reference
To those who dwell in negligence.
As for those who dwell in diligence,
To them I humbly pay homage.”
At Sāvatthi. Standing to one side, the young deva Rohitassa said to the Blessed One:
“Is it possible, venerable sir, by travelling to know or to see or to reach the end of the world, where one is not born, does not age, does not die, does not pass away, and is not reborn?” “As to that end of the world, friend, where one is not born, does not age, does not die, does not pass away, and is not reborn — I say that it cannot be known, seen, or reached by travelling.”
“It is wonderful, venerable sir! It is amazing, venerable sir! How well this was stated by the Blessed One: ‘As to that end of the world, friend, … I say that it cannot be known, seen, or reached by travelling.’
“Once in the past, venerable sir, I was a seer named Rohitassa, son of Bhoja, possessed of spiritual power, able to travel through the sky. My speed was such, venerable sir, that I could move just as swiftly as a firm-bowed archer — trained, skilful, practised, experienced — could easily shoot past the shadow of a palmyra tree with a light arrow. My stride was such, venerable sir, that it seemed to reach from the eastern ocean to the western ocean. Then, venerable sir, the wish arose in me: ‘I will reach the end of the world by travelling.’ Possessing such speed and such a stride, and having a life span of a hundred years, living for a hundred years, I travelled for a hundred years, without pausing except to eat, drink, take meals and snacks, to defecate and urinate, to sleep and dispel fatigue; yet I died along the way without having reached the end of the world.
“It is wonderful, venerable sir! It is amazing, venerable sir! How well this was stated by the Blessed One: ‘As to that end of the world, friend, where one is not born, does not age, does not die, does not pass away, and is not reborn — I say that it cannot be known, seen, or reached by travelling.’”
“However, friend, I say that without having reached the end of the world there is no making an end to suffering. It is, friend, in just this fathom-high carcass endowed with perception and mind that I make known the world, the origin of the world, the cessation of the world, and the way leading to the cessation of the world.
357 “The world’s end can never be reached
By means of travelling [through the world],
Yet without reaching the world’s end
There is no release from suffering.
358 “Therefore, truly, the world-knower, the wise one,
Gone to the world’s end, fulfiller of the holy life,
Having known the world’s end, at peace,
Longs not for this world or another.”
Standing to one side, the young deva Nanda recited this verse in the presence of the Blessed One:
359 “Time flies by, the nights swiftly pass;
The stages of life successively desert us.
Seeing clearly this danger in death,
One should do deeds of merit that bring happiness.”
360 “Time flies by, the nights swiftly pass;
The stages of life successively desert us.
Seeing clearly this danger in death,
A seeker of peace should drop the world’s bait.”
Standing to one side, the young deva Nandivisāla addressed the Blessed One in verse:
361 “Having four wheels and nine doors,
Filled up and bound with greed,
Born from a bog, O great hero!
How does one escape from it?”
362 “Having cut the thong and the strap,
Having cut off evil desire and greed,
Having drawn out craving with its root:
Thus one escapes from it.”
At Sāvatthi. Then the Venerable Ānanda approached the Blessed One, paid homage to him, and sat down to one side. The Blessed One then said to him: “Do you too, Ānanda, approve of Sāriputta?”
“Indeed, venerable sir, who would not approve of the Venerable Sāriputta, unless he were foolish, full of hatred, deluded, or mentally deranged? The Venerable Sāriputta, venerable sir, is wise, one of great wisdom, of wide wisdom, of joyous wisdom, of swift wisdom, of sharp wisdom, of penetrative wisdom. The Venerable Sāriputta, venerable sir, has few wishes; he is content, secluded, aloof, energetic. The Venerable Sāriputta, venerable sir, is one who gives advice, one who accepts advice, a reprover, one who censures evil. Indeed, venerable sir, who would not approve of the Venerable Sāriputta, unless he were foolish, full of hatred, deluded, or mentally deranged?”
“So it is, Ānanda, so it is! Indeed, Ānanda, who would not approve of Sāriputta, unless he were foolish, full of hatred, deluded, or mentally deranged? Sāriputta, Ānanda, is wise … (as above) … unless he were mentally deranged?”
Then, while this praise of the Venerable Sāriputta was being spoken, the young deva Susīma, accompanied by a great assembly of young devas, approached the Blessed One. Having approached, he paid homage to the Blessed One, stood to one side, and said to him: “So it is, Blessed One! So it is, Fortunate One! Indeed, venerable sir, who would not approve of the Venerable Sāriputta … (all as above) … unless he were mentally deranged? In my case too, venerable sir, no matter what assembly of young devas I have approached, I have often heard this same report: ‘The Venerable Sāriputta is wise … one who censures evil. Indeed, who would not approve of the Venerable Sāriputta, unless he were foolish, full of hatred, deluded, or mentally deranged?’”
Then, while this praise of the Venerable Sāriputta was being spoken, the young devas in Susīma’s assembly — elated, gladdened, full of rapture and joy — displayed diverse lustrous colours. Just as a beryl gem — beautiful, of fine quality, eightfaceted, of excellent workmanship — when placed on a brocade cloth, shines and beams and radiates, so too the young devas in Susīma’s assembly … displayed diverse lustrous colours.
And just as an ornament of finest gold — very skilfully burnished in a furnace by an adroit goldsmith — when placed on a brocade cloth, shines and beams and radiates, so too the young devas in Susīma’s assembly … displayed diverse lustrous colours.
And just as, when the night is fading, the morning star shines and beams and radiates, so too the young devas in Susīma’s assembly … displayed diverse lustrous colours.
And just as in the autumn, when the sky is clear and cloud less, the sun, ascending in the sky, dispels all darkness from space as it shines and beams and radiates, so too the young devas in Susīma’s assembly — elated, gladdened, full of rapture and joy — displayed diverse lustrous colours.
Then, with reference to the Venerable Sāriputta, the young deva Susīma recited this verse in the presence of the Blessed One:
363 “He is widely known to be a wise man,
Sāriputta, who is free of anger;
Of few wishes, gentle, tamed,
The seer adorned by the Teacher’s praise.”
Then the Blessed One, with reference to the Venerable Sāriputta, replied to the young deva Susīma in verse:
364 “He is widely known to be a wise man,
Sāriputta, who is free of anger;
Of few wishes, gentle, tamed,
Developed, well tamed, he awaits the time.”
Thus have I heard. On one occasion the Blessed One was dwelling at Rājagaha in the Bamboo Grove, the Squirrel Sanctuary. Then, when the night had advanced, a number of young devas, disciples of various sectarian teachers — Asama and Sahalī and Niṅka and Ākoṭaka and Vetambarī and Māṇavagāmiya — of stunning beauty, illuminating the entire Bamboo Grove, approached the Blessed One. Having approached, they paid homage to the Blessed One and stood to one side.
Then, standing to one side, the young deva Asama spoke this verse referring to Pūraṇa Kassapa in the presence of the Blessed One:
365 “In injuring and killing here,
In beating and extortion,
Kassapa did not recognize evil
Nor see any merit for oneself.
He indeed taught what is worthy of trust:
That teacher deserves esteem.”
Then the young deva Sahalī spoke this verse referring to Makkhali Gosāla in the presence of the Blessed One:
366 “By austerity and scrupulousness
He attained complete self-restraint.
He abandoned contentious talk with people,
Refrained from falsehood, a speaker of truth.
Surely such a one does no evil.”
Then the young deva Niṅka spoke this verse referring to Nigaṇṭha Nātaputta in the presence of the Blessed One:
367 “A scrupulous discerning bhikkhu,
Well restrained by the four controls,
Explaining what is seen and heard:
Surely, he could not be a sinner.”
Then the young deva Ākoṭaka spoke this verse referring to various sectarian teachers in the presence of the Blessed One:
368 “Pakudhaka Kātiyāna and the Nigaṇṭha,
Along with Makkhali and Pūraṇa:
Teachers of companies, attained to ascetic stature:
They were surely not far from superior men.”
Then the young deva Vetambarī replied to the young deva Ākoṭaka in verse:
369 “Even by howling along the wretched jackal
Remains a vile beast, never the lion’s peer.
So though he be the teacher of a group,
The naked ascetic, speaker of falsehood,
Arousing suspicion by his conduct,
Bears no resemblance to superior men.”
Then Māra the Evil One took possession of the young deva Vetambarī and recited this verse in the presence of the Blessed One:
370 “Those engaged in austerity and scrupulousness,
Those protecting their solitude,
And those who have settled on form,
Delighting in the world of devas:
Indeed, these mortals instruct rightly
In regard to the other world.”
Then the Blessed One, having understood, “This is Māra the Evil One,” replied to Māra the Evil One in verse:
371 “Whatever forms exist here or beyond,
And those of luminous beauty in the sky,
All these, indeed, you praise, Namuci,
Like bait thrown out for catching fish.”
Then, in the Blessed One’s presence, the young deva Māṇavagāmiya recited these verses referring to the Blessed One:
372 “Vipula is called the best of mountains
Among the hills of Rājagaha,
Seta, the best of snow-clad mountains,
The sun, the best of travellers in the sky.
373 “The ocean is the best body of water,
The moon, the best of nocturnal lights,
But in this world together with its devas
The Buddha is declared supreme.”