“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) <148>… 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.185 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) <149>… 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.186 Just as a beryl gem—beautiful, of fine quality, eight-faceted, of excellent workmanship—when placed on a brocade cloth, shines and beams and radiates, <150> so too the young devas in Susīma’s assembly [65] … 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.187
And just as in the autumn, when the sky is clear and cloudless, the sun, ascending in the sky, <151> dispels all darkness from space as it shines and beams and radiates,188 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.”189
30 (10) Various Sectarians
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 <152> of young devas, disciples of various sectarian teachers—Asama and Sahalī and Niṅka and Ākoṭaka and Vetambarī and Māṇavagāmiya—of stunning beauty, [66] illuminating the entire Bamboo Grove, approached the Blessed One. Having approached, they paid homage to the Blessed One and stood to one side.190
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.”191
Then the young deva Sahalī spoke this verse referring to Makkhali Gosāla in the presence of the Blessed One:192 366 “By austerity and scrupulousness <153>
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.”193
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.”194
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.”195 <154>
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.”196 [67]
Then Māra the Evil One took possession of the young deva Vetambarī and recited this verse in the presence of the Blessed One:197 370 “Those engaged in austerity and scrupulousness,
Those protecting their solitude,
And those who have settled on form,
Delighting in the world of devas: <155>
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.”198
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, <156>
But in this world together with its devas
The Buddha is declared supreme.”
[68] <157>
Chapter III
3 Kosalasaṃyutta Connected Discourses with the Kosalan
I. THE FIRST SUBCHAPTER (BONDAGE)
1 (1) Young
Thus have I heard. On one occasion the Blessed One was dwelling at Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s Park. Then King Pasenadi of Kosala approached the Blessed One and exchanged greetings with him. When they had concluded their greetings and cordial talk, he sat down to one side and said to the Blessed One: “Does Master Gotama too claim, ‘I have awakened to the unsurpassed perfect enlightenment’?”199
“If, great king, one speaking rightly could say of anyone, ‘He has awakened to the unsurpassed perfect enlightenment,’ it is of me that one might rightly say this. For I, great king, have awakened to the unsurpassed perfect enlightenment.”
“Master Gotama, even those ascetics and brahmins who are the heads of orders and companies, the teachers of companies, well known and famous founders of sects considered by the multitude to be holy men—that is, Pūraṇa Kassapa, Makkhali Gosāla, <158> Nigaṇṭha Nātaputta, Sañjaya Belaṭṭhiputta, Pakudha Kaccāyana, Ajita Kesakambalī—even these, when I asked them whether they had awakened to the unsurpassed perfect enlightenment, did not claim to have done so.200 So why then should Master Gotama [make such a claim] when he is so young in years and has newly gone forth?” [69]
“There are four things, great king, that should not be despised and disparaged as ‘young.’201 What four? A khattiya, great king, should not be despised and disparaged as ‘young’; a snake should not be despised and disparaged as ‘young’; a fire should not be despised and disparaged as ‘young
’; and a bhikkhu should not be despised and disparaged as ‘young.’ These are the four.” <159>
This is what the Blessed One said. Having said this, the Fortunate One, the Teacher, further said this:374 “One should not despise as ‘young’
A khattiya of noble birth,
A high-born prince of glorious fame:
A man should not disparage him.
375 For it may happen that this lord of men,
This khattiya, shall gain the throne,
And in his anger thrash one harshly
With a royal punishment.
Therefore guarding one’s own life,
One should avoid him.
376 “One should not despise as ‘young’
A serpent one may see by chance
In the village or a forest:
A man should not disparage it.
377 For as that fierce snake glides along,
Manifesting in diverse shapes,202
It may attack and bite the fool, <160>
Whether a man or a woman.
Therefore guarding one’s own life,
One should avoid it.
378 “One should not despise as ‘young’
A blazing fire that devours much,
A conflagration with blackened trail:
A man should not disparage it.
379 For if it gains a stock of fuel,
Having become a conflagration,
It may attack and burn the fool,
Whether a man or a woman.
Therefore guarding one’s own life,
One should avoid it.
380 “When a fire burns down a forest—
That conflagration with blackened trail—
The shoots there spring to life once more
As the days and nights pass by.
381 But if a bhikkhu of perfect virtue <161>
Burns one with [his virtue’s] fire,
One does not gain sons and cattle,
Nor do one’s heirs acquire wealth.
Childless and heirless they become,
Like stumps of palmyra trees.203 [70]
382 “Therefore a person who is wise,
Out of regard for his own good,
Should always treat these properly:
A fierce serpent and a blazing fire,
A famous khattiya,
And a bhikkhu of perfect virtue.”
When this was said, King Pasenadi of Kosala said to the Blessed One: “Magnificent, venerable sir! Magnificent, venerable sir! The Dhamma has been made clear in many ways by the Blessed One, as though he were turning upright what had been turned upside down, revealing what was hidden, showing the way to one who was lost, or holding up a lamp in the dark for those with eyesight to see forms. I go for refuge to the Blessed One, and to the Dhamma, and to the Bhikkhu Saṅgha. From today let the Blessed One remember me as a lay follower who has gone for refuge for life.” <162>
2 (2) A Person
At Sāvatthī. Then King Pasenadi of Kosala approached the Blessed One, paid homage to him, sat down to one side, and said to him:
“Venerable sir, how many things are there which, when they arise within a person, arise for his harm, suffering, and discomfort?”
“There are, great king, three things which, when they arise within a person, arise for his harm, suffering, and discomfort. What are the three? Greed, hatred, and delusion. These are the three things which, when they arise within a person, arise for his harm, suffering, and discomfort.
383 “Greed, hatred, and delusion,
Arisen from within oneself,
Injure the person of evil mind <163>
As its own fruit destroys the reed.”204 [71]
3 (3) Aging and Death
At Sāvatthī. Sitting to one side, King Pasenadi of Kosala said to the Blessed One: “Venerable sir, for one who has taken birth, is there anything other [to expect] than aging and death?”205
“For one who has taken birth, great king, there is nothing other [to expect] than aging and death. Even in the case of those affluent khattiyas—rich, with great wealth and property, with abundant gold and silver, abundant treasures and commodities, abundant wealth and grain—because they have taken birth, there is nothing other [to expect] than aging and death. Even in the case of those affluent brahmins … affluent householders—rich ... with abundant wealth and grain—because they have taken birth, there is nothing other [to expect] than aging and death. Even in the case of those bhikkhus who are arahants, whose taints are destroyed, who have lived the holy life, done what had to be done, laid down the burden, <164> reached their own goal, utterly destroyed the fetters of existence, and are completely liberated through final knowledge: even for them this body is subject to breaking up, subject to being laid down.206
384 “The beautiful chariots of kings wear out,
This body too undergoes decay.
But the Dhamma of the good does not decay:
So the good proclaim along with the good.”207
4 (4) Dear
At Sāvatthī. Sitting to one side, King Pasenadi of Kosala said to the Blessed One: “Here, venerable sir, while I was alone in seclusion, a reflection arose in my mind thus: ‘Who now treat themselves as dear, and who treat themselves as a foe?’ Then, venerable sir, it occurred to me: ‘Those who engage in misconduct of body, speech, and mind treat themselves as a foe. Even though they may say, “We regard ourselves as dear,” still they treat themselves as a foe. For what reason? [72] Because of their own accord they act towards themselves in the same way that a foe might act towards a foe; therefore they treat themselves as a foe. <165> But those who engage in good conduct of body, speech, and mind treat themselves as dear. Even though they may say, “We regard ourselves as a foe,” still they treat themselves as dear. For what reason? Because of their own accord they act towards themselves in the same way that a dear person might act towards one who is dear; therefore they treat themselves as dear.’”
“So it is, great king! So it is, great king!”
(The Buddha then repeats the entire statement of King Pasenadi and adds the following verses:)
385 “If one regards oneself as dear
One should not yoke oneself to evil,
For happiness is not easily gained
By one who does a wrongful deed. <166>
386 “When one is seized by the End-maker
As one discards the human state,
What can one call truly one’s own?
What does one take when one goes?
What follows one along
Like a shadow that never departs?208
387 “Both the merits and the evil
That a mortal does right here:
This is what is truly one’s own,
This one takes when one goes;
This is what follows one along
Like a shadow that never departs.
388 “Therefore one should do what is good
As a collection for the future life.
Merits are the support for living beings
[When they arise] in the other world.”
5 (5) Self-Protected
<167> At Sāvatthī. Sitting to one side, King Pasenadi of Kosala said to the Blessed One: “Here, venerable sir, while I was alone in seclusion, a reflection arose in my mind thus: ‘Who now protect themselves and who leave themselves unprotected?’ Then, venerable sir, it occurred to me: ‘Those who engage in misconduct of body, speech, and mind leave themselves unprotected. Even though a company of elephant troops may protect them, or a company of cavalry, or a company of chariot troops, [73] or a company of infantry, still they leave themselves unprotected. For what reason? Because that protection is external, not internal; therefore they leave themselves unprotected. But those who engage in good conduct of body, speech, and mind protect themselves. Even though no company of elephant troops protects them, nor a company of cavalry, nor a company of charioteers, nor a company of infantry, still they protect themselves. For what reason? Bec
ause that protection is internal, not external; therefore they protect themselves.’”
“So it is, great king! So it is, great king!”
(The Buddha then repeats the entire statement of King Pasenadi and adds the following verse:) <168>
389 “Good is restraint with the body,
Restraint by speech is also good;
Good is restraint with the mind,
Restraint everywhere is good.
Conscientious, everywhere restrained,
One is said to be protected.”
6 (6) Few
At Sāvatthī. Sitting to one side, King Pasenadi of Kosala said to the Blessed One: “Here, venerable sir, while I was alone in seclusion, a reflection arose in my mind thus: ‘Few are those people in the world who, <169> when they obtain superior possessions, do not become intoxicated and negligent, yield to greed for sensual pleasures, and mistreat other beings. Far more numerous are those people in the world who, when they obtain superior possessions, become intoxicated and negligent, [74] yield to greed for sensual pleasures, and mistreat other beings.’”
The Connected Discourses of the Buddha Page 16
