Saṃyutta Nikāya Abstracts

1. Devasaṃyutta – Chapter on Devas

[N.B. Suttas in which a Deva visits the Buddha follow a common pattern. The visit takes place late night or early morning, the place is brilliantly lit up. The deva greets the Buddha and stands on a side. The a conversation ensues. In these Abstracts only a condensed version of the conversation is given. The place is not particularly relevant and is not given.]

1. Nāḷavagga – Section on Reeds

[1]1. Crossing the Flood
DEVA Tell me, dear sir, how didst thou cross the flood ?
BUDDHAUnstayed, friend, and unstriving did I cross the flood.
DEVA But how did you without stay and striving, cross the flood ?
BUDDHAWhen stayed I sank; when I strove hard I was whirled about. So doing neither I crossed the flood.
[2] 2. Deliverance
DEVA Do you know what get them that live deliverance, freedom, detachment?
BUDDHAWhen life-lust and becoming are no more then mind that marks and works by sense is dead and feelings turmoil ceases.
[3]3. Led to its Doom
DEVA Life to its doom is led, our years are few, no shelters stand. Whoso doth fear death, let him do merit bringing him bliss.
BUDDHALife to its doom is led, our years are few, no shelters stand. Whoso doth fear let him reject the bait of all the worlds and aspire after the final peace.
[4]4. Passing by
DEVA Hours pass by, nights drive us on, life abandons us. Whoso fears death, let him so act that merit brings bliss.
BUDDHAHours pass by, nights drive us on, life abandons us. Whoso fears death, let him reject the bait of all the worlds and aspire after the final peace.
[5]5. How many should he cut?
DEVA How many ties should a monk who has crossed the flood cut, how many leave, how many further cultivate, how many can he win?
BUDDHA    There are the Five (Hindrances) in each of these cases.
[6]6. Vigil.
DEVA How many sleep, when others are awake, wake when others are asleep, how many work while we gather dust, how many are wholly cleansed?
BUDDHA Again it is the Five in all cases.
[7]7. Not Grasped.
DEVA Those who never have pierced the truth are led astray among other creeds. Now is the hour for them to wake.
BUDDHA They who have well pierced the truth are not led astray among other creeds. Wholly awake are they, walk through the  uneven with an even stride.
[8]8. Wholly blurred.
DEVA Now is the time for those to whom truth is blurred and stray into other creeds to wake up.
BUDDHA Those for whom the truth is not blurred are wholly awake and fully know as they walk through the uneven with even stride.
[9]9. Desire for delusions.
DEVA Those who are conceited and are not tamed even if they dally in lonely woods they will not overcome the realm of Death.
BUDDHA He who has left all conceits, is well concentrated and lovely in heart, dwelling lonely and working earnestly will cross over the realm of Death.
[10]10. In the Forest.
DEVA Why do those who live the holy life in forests, take daily a single meal and look so serene?
BUDDHA They look serene because they do not lament the past, nor yearn for the future, but maintain themselves for now. Those who yearn for the future and lament the past, wither up as as a tender reed cut by the sickle.

2. Nandanavagga – Section on 'Paradise'

[11] 1. The 'Paradise' Sutta
DEVA 1 They know no bliss that do not see Nandana.
DEVA 2O fool, the saints say all conditioned things are impermanent, happy is the mastery of them than the peace (of Nandana)'.
[12]2. The Arising of Pleasure
DEVA Parents take pleasure in sons as the swain in his cattle. Pleasure comes through sense, the man with no sense has no pleasure.
BUDDHA    Parent mourn their sons as the swain his cattle. Mourning arises due to sense; the man with no sense has no sadness.
[13]3. As we love the child
DEVA Our child we love the most, his kine is the owner's treasure, sunshine has no match, as in water the ocean is supreme.
BUDDHA We love our self the most, corn is the (farmer's) treasure, wisdom the best radiance, and rain supreme of all water.
[14]4. Of Khattiya (Noble} Blood
DEVA Best of bipeds is he of noble blood, as the steer of all beasts, she of noble bred is best wives, as the first born son of the parent.
BUDDHA The fully enlightened is the best biped, the fully trained the finest of the four-footed, she who best ministers is the best wife as the obedient son is of the parents.
[15]5. Forest Sounds
DEVA At noon when the birds are silent the forest sound is most fearsome to me.
BUDDHA At noon when the birds are singing the forest sound is enchanting to me.
[16]6. Sloth and Drowsiness
DEVA Sloth does the weary not overcome as over-eating the best effort to some.
BUDDHA The Ariyan path is cleansed by strenuous effort overcoming sloth and not over-eating.
[17]7. The Tortoise
DEVA It is hard for the fool to fulfil recluse-ship, difficult to live the holy life with unrestrained impulses. Step by step he will decline subject to his whims.
BUDDHA As the tortoise seeks shelter in its shell so the monk intent, mindful, not relying on any, not injuring any is free of evil not speaking ill of any other.
[18]8. The Shameful
DEVA Where can you find the man who is restrained by shame. He hates being blamed like the horse the whip.
BUDDHA The few who are restrained by shame , who are heedful in life, have come to the end of sorrow and walk the uneven with an even stride.
[19]9. The Hut
DEVA He who has no little hut (mother), no nest (the wife), no line stretched (children) , no binding ties (desires) is happy and free.
BUDDHA No hut is mine, nor any nest, and the line is not stretched out. Yes I am free from ties.
[20]10. The Samiddhi Story

Once at dawn Venerable Samiddhi went to bathe at the Tapoda Hot Spring in Rajagaha and after bathing was drying his limbs when a devatā appeared and said: "Not having had your fill you have taken to seeking alms". Samiddhi replied that he has given up things taking up time (that is sensual things) and taken up things of the present (that is practicing the Dhamma). But the deity was not satisfied and queried further. At this Samiddhi said that he was a newcomer to the Dhamma and suggested that they go the Buddha, which they did.

The Buddha tried in various ways to enlighten the deity but she did not understand what the Buddha said always saying that it was said in outline and wanting a more detailed explanation. Finally the Buddha describes a person who has cut all craving, freed from bonds, and asked the deity if she knew of such a one. The deity said that she understood that such a one would commit no evil in speech, mind or body, drop all desires, be mindful and understanding, and not torment oneself which is useless. But whether she knew of such a one she did not say.

3. Sattisuttam – Section on the Sword Suttas

[21]1. By the Sword
DEVA Like one by sword threatened, or hair and turban on fire let the monk, go forth passions abandoned.
BUDDHA Like one by sword threatened, or hair and turban on fire let the monk, go forth soul fallacy abandoned.
[22]2. The Touch.
DEVA He who does not touch (another) is not himself touched). If he wreaks injury on an innocent he too will be injured.
BUDDHA The act of one who wrongs a pure error-free one of no guile recoils on the doer as dust thrown against the wind.
[23]3. The Tangle
DEVA All sentient beings are tangled within and without I ask Gotama who is it who can disembroil from this tangle.
BUDDHA The man or monk who is discreet, virtuous, intelligent, ardent and discriminating - he can disembroil the tangle. The Arahant free of the intoxicants, whose mind and body wholly cease is utterly tangle-free.
[24]4. Mind-checking
DEVA He whose mind is in check does not go the way of misery. To be free of woe the mind should be checked on all sides.
BUDDHA Only if evil things do arise should mind be checked; With self-control there is no need to check the mind.
[25]5. The Arahant
DEVA An Arahant who has done what needs to be done and is free of intoxication may say "I say" or "It is mine".
BUDDHA An Arahant who says ""I say" or "It is mine" is merely using common terms in their ordinary meaning.
[26]6. Light
DEVA How many things light up the world making things clear and plain, this we would like to know.
BUDDHA The sun gives light by day, the moon by night, the fire by night or day, but the light of a Buddha is the best of all.
[27]7. The Tides
DEVA When does the tide ebb, the whirlpool stop? When will this body and mind come to an utter end?
BUDDHA   When the four elements find no further footing nor does the tide and the whirlpool stop but the final end comes to this compounded thing of body and mind.
[28]8. Goodly Treasures
DEVA Those with great wealth, treasure and domain have insatiate sense desires and envy each other, they drift form birth to birth. Are any found who have left envy and greed behind and live serene and restful?
BUDDHA Those who have abandoned home and child, herds and what the heart desires, abandoned lust, ill-will and the intoxicants, like the Arahants, they dwell serene and restful.
[29]9. The Four-Wheeled
DEVA This four-wheeled fulsome thing with nine doors, begotten from a bog, where can it be left behind?
BUDDHA Let the thongs be cut, greed and evil wishes left behind, let craving be utterly rooted out, then there will be egress.
[30]10. The Antelope
DEVA We ask thee who has antelope limbs, of sober diet, faring lonely like a lion or elephant, indifferent to the call of sense, how can we be set free from all ill?
BUDDHA On your six sense faculties when you no longer set desire then you will be free of every ill.

4. Satullapakāyikavagga – Section on the Satullapa Devas

[In this section a group of Satullapa devas (usually seven) visit the Buddha on a number of separate occasions each of which is related in a separate sutta.]

[31] 1. With good men (sabbhisutta). Here seven devas spoke to the effect "With good men should you consort, practice intercourse and know how good shapes life". Each deva added his refrain the last being: "From all ill it will make us free". The Buddha made no comment.

[32] 2. Avarice (maccarisutta). Here each of the seven devas recite a stanza on avarice and on giving. The Buddha responded thus: "Some give with inconsistent conduct. Some give after smiting or murdering. These do not have the value of the righteous gift. Thus a thousand coins given in this way is not of value as one given righteously".

[33] 3. How Blessed (sādhusutta). Six devas asked the Buddha the question "How blessed a thing is it to give (sādhu kho dānaṃ)?". The Buddha answered: "The giving of gifts by those who believe in it is a good thing. But there is something better than a pious gift this is the Dhamma itself".

[34] 4. They are not (nasantisutta). In this cryptic verse the the devas say that even gods and men may not find the person who is freed from bonds. But it was the venerable Moghardjan who answered: "If him they find him not, they that revere him, shall we praise them also ? Yes, they become praiseworthy also, they that revere him the Norm knowing, all doubt they conquer, they too become bond-liberated".

[35] 5. The captious-minded (ujjhānasaññisutta). Some captious-minded devas visiting the Buddha rising up into the sky said: "If a man professes enjoying what he got by theft and trickery let him talk of what should be done not what should not be done. Wise men rate him at this worth". The Buddha said: "Simply talking does not lead to advance. It is with strenuous work that people have crossed over to Nibbāna". The earth bound devas then confessed their faults but the Buddha only smiled. This was taken as the Buddha not accepting their confession but the Buddha said that he was not angry and had accepted their confession.

[36] 6. Faith (saddhāsutta). The Satullapa devas came again to see the Buddha. This time they recited some stanza praising faith saying that it is the "second companion" of man. If one does not have disbelief he is destined for heaven. The Buddha did not make any comment.

[37] 7. The Concourse (samayasutta). This Sutta starts in the same setting as the Mahāsamaya Sutta in the Digha Nikāya in which the gods assemble to see the Buddha and the Arahants. The only addition is that the verses recited by the Satullapa devas at that Concourse are repeated (they are not given in the Digha Nikāya version). It is simply praise of the Buddha. The Buddha makes no comment.

[38] 8. The Splinter (sakalikasutta). Once a splinter pierced the Buddha's foot at a deer park in Rajagaha. It caused him great paid and he lay down on a robe prepared for him. Then a large number of Satullapa devas came to see him. Seven of these devas recited verses in praise of the Buddha. One of the compliments paid is that Brahmins of the Five-fold Vedas unlike the Buddha does not win the beyond. Usually there is only referenced to the Three-fold Vedas in Buddhist texts.

[39] 9. Pajunna's daughter first sutta (Pathamapajunnadhitusutta). Pajjunna and her daughter Kokanada are devas and Kokanada came to the presence of Gotama. This sutta only reports what Kokanada said, which was that she had only heard of the Norm but now she was in the very presence of the Sage himself. Then she said that those who cast aspersions on the Norm are destined for the Roruva hell. But those who agree with the Ariyan truths will after death fill up the heavenly hosts. The Buddha made no comments.

[40] 10. Pajunna's daughter second sutta (Dutiyapajunnadhitusutta). Here Kokanada again visits the Buddha and recites a verse of adoration of the Buddha. She concludes with a summary of the Dhamma as she understands it, as follows:
Let him commit no evil whatsoever
Throughout the world, in speech, or mind, or body.
Dropping desires, mindful and understanding,
Let him not work torment on self that's useless.

5. Ādittavaggavagga – Section on Burning

[41-45] A deva approached the Buddha and said:
  1. Fire (āditttasutta) When a house burns take the goods out of he burning house. So the wise know to give because at death the body has to be left and (the merit of) what has been given can only be taken.
  2. Giver of What? (kiṃdādasutta). Giving food gives strength, clothing gives beauty, vehicles gives happiness, lamp gives sight (in darkness), a dwelling gives all, Giving the Dhamma gives undying bliss.
  3. Food (annasutta). All creatures desire good. He who gives benefits in this world and the next. Hence should one suppress avarice and give to charity.
  4. With a single root (ekamūlasutta). The one root is craving which looks both ways (now and future) and has five arenas which the seer has crossed.
  5. The Perfect One (anomasutta). Behold the seer with subtlest sense, giver of insight, cut off from sense desire, rich in wisdom and the one who wrought the mighty quest and showed all the Ariyan way.
[46] 6. The Nymphs (Accarāsutta). The deva continued: "That paradise is not made of troops of nymphs, but a better name is deluded ones. What escape is there ?" The Buddha said "Take the straight road taking the chariot named 'Silent Runner' with wheels of righteous efforts, the leaning board is conscience, drapery is heedfulness and the driver is the Dhamma. Be it woman or be it man such a chariot awaits to take to Nibbāna's presence".

[47] 7. Groves (vanaropasutta). Merit, righteousness and virtue grow for those who plant groves and fruit trees, construct causeways, dams, wells and watering sheds and give shelter to the homeless. They go to heaven.

[48] 8. Jeta's grove (jetavanasutta). Jeta's grove is where seers and the King of the Dhamma lives. Trained in this way do mortals become good, train their mind and find purity even as Sāriputta was supreme in insight.

[49] 9. The Miser (maccharisutta). The devas said: "Misers who grudge giving and bar the way for those who give, we ask our lord what will be their reward?"
The Buddha answered: "Misers such as these go to hell or are born as animals. If they find rebirth among mankind it is in a poor family."
The devas said: "We ask Gotama what is the reward of those who believe in the Buddha and the Norm".
The Buddha said: "They brightly shine in heaven where they are reborn, or if among humans they find themselves in a family where without toil they get food and clothing and enjoy the pleasures of the sense.

[50] 10. Ghaṭikāra (ghaṭikārasutta). The Deva Ghaṭikāra said: "Seven monks led by Upaka were reborn in the Aviha Brahma world. They left behind their mortal frame and passed into celestial bliss".
The Buddha said: "Following whose doctrine did these seven smite Mara's snares and break the fetters of rebirth?"
Ghaṭikāra said: "It was thy doctrine, Gotama".
The Budddha asked: " Whose doctrine it it that you have learned to speak so well?"
Ghaṭikāra said: "In a former birth in Kassapa's time I was a potter and became his lay follower leading a chaste life".
The Buddha then said that in that in a past time he too was a comrade of Ghaṭikāra.

6. Jarāvagga – Section on Old Age and Decay

[51] 1. Old Age (jarāsutta). What gives us luck till old age? What is mankind's precious jewel that thieves cannot take?
It is good morals. Wisdom is the precious jewel.

[52] 2. No decay (ajarāsutta). What prevents decay? What is mankind's precious jewel that thieves cannot take?
It is good morals. Wisdom is the precious jewel.

[53] 3. Friends (mittasutta). Who is a traveller's good friend, the good friend in the home, the good friend when need arises and the good friend in the life to come?
An escort is the traveller's good friend, the mother in the home, a comrade when help is needed and meritorious deeds in the life to come.

[54] 4. Basis and support (vatthusutta). What is a man's basis and support, who is his best comrade, what spirits sustain life for the earth bound,
Children are a man's basis and support, the wife is the best comrade, and the rain gods sustain life for the earth bound.

[55] 5. On birth, the first (patamajanasutta). What gives birth to a man, what is that which runs to and fro, what is life's endless round, what is the great fear?
It is craving that causes birth, it is the mind that runs to and fro, the endless round is samsāra, suffering is the greatest dread.

[56] 6. On birth, the second (dutiyajanasutta). [This is the same as the previous sutta].

[57] 7. On birth, the third (tatiyajanasutta). [This is the same as the previous sutta].

[58] 8. The Wrong Road (uppathasutta). Which road leads astray, perishes night and day, what stains celibacy and what is bathing without water?
Lust is the road that leads astray, life is that which perishes day and night, it is woman that stains celibacy, and all mankind is steeped in that stain.

[59] 9. The Second (dutiyasutta). What has man as his second, what is that issues him commands, what if greatly loved will rid mortals of all misery?
Faith is man's second, wisdom is that which issues commands, and Nibbāna if they love it utterly will rid mortals of misery.

[60] 10. The Poet (kavisutta). What is the source of poetry, what issues from that source, from what pegs are verses hung, and where do verses dwell.
Metre is the source of poetry, letters come from that source, verses are hung on the names of things, and the Poet is where they dwell.

7. Addha(Anva)vagga – Section on The Meaning

[61] 1. The Name (nāmasutta). What overrides everything, what overcome all other, what single thing brings others under its sway>
Name is that which overrides everything, and bring all under its sway.

[62] 2. The Mind (cittasutta). What leads the world, what destroys itself, what is the one thing, what sways everything?
The mind leads the world, the mind destroyes itself, the mind is the one thing that sways all other

[63] 3. Craving (taṇhāsutt). [Same as previous sutta with 'craving' replacing 'mind'.]

[64] 4. The Chain (saṃyojanasutta). What chains the world, what goes over and through it, and abandoning what is the goal reached?
Pleasure enchains the world, thinking makes it go over, by abandoning craving is Nibbāna won.

[65] 5. The Bond (bhandanasutta). [Same as previous sutta with 'bond (bandana)' replacing 'chain (saṃyogjana)').]

[66] 6. Persecuted (attahatasutta). What persecutes the world, shrouded and beset, assailed by pestering desires? By Death is the world enslaved, by the dart of craving is it pierced.

[67] 7. Strung up (uḍḍitasutta). By what is the world strung up, by what its it escorted, by what it is enclosed. It is strung up by the cords of craving, age and decay escorts it, and Death encloses the world.

[68] 8. Shut in (pihitasutta). [Same as previous sutta in a different order.]

[69] 9. Wishes (ichāsutta). What holds the world prisoner, how can liberty be won, how can the bond be severed utterly? Wishes hold the world prisoner, suppressing them gains liberty, abandoning them gains liberty.

[70] 10. The world (lokasutta). What comes all to pass in the world, what holds it intercourse, on what does it depend and because of what is it oppressed? The answer to all these are the six organs of sense.

8. Chetvāagga – Section on the Cutting Off

[71] 1. The Cutting Off Sutta (chetvāsutta). The Deva said: "To live happy, to weep no more what must we slay? Which kind of slaying do you approve the most, O Gotama". The Buddha replied: "Wrath must we slay to live happy and weep no more; Anger is the slaying the Ariyans most praise".

[72] 2. The Chariot (rathasutta). "What is a chariots' sign, what warns of fire, what signifies a realm and what is the emblem of a woman?. The Buddha: "The banner is a chariot's sign, smoke is sign of fire, the King signifies a realm and the husband is the emblem of a woman".

[73] 3. Riches (vittasutta). Deva: "What is a man's best wealth, what deeds brings the most happiness, what tastes the most sweet, what is the best to live by?".  Buddha: "Faith is a man's best wealth, right deeds bring happiness, truth tastes the sweetest and living by wisdom is the best".

[74] 4. Rain (vuṭṭhisutta). A deva asked: "Which of things springing up is the best, which of things that fall is best, and which creature is the best?" Another deva replied: "Seeds springing up, rain of things falling, and kine of all creatures is the best". The Buddha said: "Knowledge of things springing up, ignorance of things falling down, the Sangha of all creatures is the best".

[75] 5. Fear (bhītāsutta). Deva: "While the Path has been laid out many fear; I ask Gotama how can a man so stand as not to fear of his next life after death?" Buddha: "Rightly set in speech and mind, avoiding bodily evil, if well provided having faith, and being gentle and sharing one's goods. These four take away fear of the life beyond.".

[76] 6. (najīrtisutta). A deva asked: "What doth decay and what not decay, which road leads astray, what bars the way to good doctrines, what perishes day and night, what stains the celibate life, what is bathing where no waters be?". The Buddha replied: "The body decays, name and family stay not long, lust leads astray, greed bars the way to good doctrines, life perishes night and day, woman stains celibacy. Turn away from sloth, slackness, inertia, lack of self-control, drowsiness and laziness".

[77] 7. Lordship (issariyhasutta). Deva: "What makes a Lord, what is the chief commodity, what can tarnish the blade, who makes hell on earth?". Buddha: "Power of command makes lordship, woman is the chief commodity, anger is the rust on the blade, robbers make hell on earth".

[78] 8. Seeking (kāmasutta). What should a man seeking his good not give, what should none surrender, what that is gentle should be given and what that is rough should not be given?". Seeking good oneself should not be given, none of oneself should he given, gentle speech should be given and the bad and the rough not given".

[79] 9. Provisions (pāteyyasutta). What packs provisions for the way, what attracts riches, what drags a man about. Faith packs the provisions, luck draws riches, desires drag a a man about.

[80] 10. Radiance (pajjotasutta). What gives radiance, who is the watcher, who is the work mate, what feeds the slack and the vigorous, what sustains life? Wisdom gives radiance, mindfulness is the watcher, oxen are he work mates, the rain feeds all and sustains life.

[81] 11. Undefiled (araṇasutta), Who is undefiled, whose life not wrecked, who understands earthly desires, who is freed for ever, who receives homage from father, mother, and those of the highest caste? The answer to all these is the recluse (samana).

2. Devaputtasaṃyutta – Chapter on Sons of Devas

Devaputtasaṃyutta – Chapter on Sons of Devas

1. Kassapavagga (Section on Kassapa)

[82] 1. Kassapa 1 (patamakassapa) . The devaputta Kassapa approached the Buddha and said: "The Exalted One has given us the Bhikkhu and told how to train oneself as a recluse, in solitude to control the mind's unrest". The Buddha approved and Kassapa left.

[83] 2. Kassapa 2 (dutiyakassapa) . Kassapa came again and said: "The Bhikkhu should meditate to free his mind, win his heart's desire, knowing that everything is a flux earn his reward".

[84] 3. Māgha (māghasutta) . This devaputta asked: "What must we kill to lie happy and weep no more?". The Buddha: "Wrath is what you should kill it is the slaughter that the Ariyans praise".

[85] 4. Māgadha (māgadhasutta) . This devaputta asked: "How many things light up the world?". Buddha: "Sun shines by day, moon by night, fire at all times, and the Buddha enlightens beyond compare".

[86] 5. Dāmali (dāmalisutta) . This devaputta said: "What diligent effort has the Arahant to make who has controlled sense desires?" Buddha: "There is nothing left when the Arahant had done his work, found his footing and destroyed the intoxicants. He has conquered death and rebirth".

[87] 6. Kāmada (kāmadasutta) . This devaputta said: "It is hard, very hard, the serene content, the composing the mind, following the rough path". The Buddha: "It is indeed hard but it is done (by the Arahant). Serene content and joy comes to him on the homeless life with the moral code, the heart gets contented and composed, and for the Ariyan the path is not rough but even".

[88] 7. Pancālacanda (Pancālacandasuta) . This devaputta said: "Even wit obstacles the wise sage who understands Jhāna knows how to make room". The Buddha said that those with mindfulness and self-control have understood the Norm which leads to Nibbāna.

[89] 8. Tāyana (Tāyanasutta) . This devaputta said: "Monk, give up sense desire; proceed with energy otherwise you will only sprinkle dust; not done is better than ill done; do not misuse the calling of the recluse, else you will enter hell". The devaputta then then left and later the Buddha commended the devaputta's advice to the monks.

[90] 9. Chandima (chandimasutta) . When the devaputta Chandima was seized by Rahu the Assura he called on the Buddha for help. The Buddha obliged by asking Rahu to release Chandima which he did,

[91] 10. Suriya (suriyaytta) . Next Rahu seized devaputtta Suriya, and again the Buddha was invoked for help and he got Rahu to release Suriya.

2. Anāthapiṇḍikavagga (section on Anāthapiṇḍikavagga

[92] 1. Candimasa (candimasasutta) . This devaputta spoke thus: "He who contemplates Jhāna with single mind go their way like deer in a mosquito\to-free marsh. Corruption free they will reach the far shore like a captured fish breaking the net.

[93] 2. Vishnu (vishnusutta) . This devaputta Vishnu spoke thus: "Happy are those who enter Gotama's rule; they train in earnest in deep thought". The Buddha said: "In all that I have preached to them they will in time escape the power of death".

[94] 3. Dīghalaṛṛhi (Dīghalaṛṛhisutta) . This devaputta said: "The monk who meditates in Jhāna yearning for his desire, knowing the flux and ebbwill be rewarded and repaid".

[95] 4. Nandana (nandanasutta) . This devaputta said: "I ask Gotama what kind of man possesses virtue, wisdom, lives beyond all sorrow and is worshipped by devas?" The Buddha replied: "That is the kind of man who is is wise, virtuous, cultivated, in mind, intent, given to Jhāna, mindful, who has driven away misery, destroyed the intoxicants, and is in his last body".

[96] 5. Candana (chandanasutta) . This devaputta said: "One may cross the flood, with ceaseless effort, standing and hanging on naught, when the alternative is to drown". The Buddha said: "He who is of virtuous habit, who wins the mystic rapture, sirs up effort with all his strength, he can cross the flood so hard to pass. In whom craving, rebirth are smitten down, he will not drown in the deep".

[97] 6. Vāsudatta (vāsudattasutta) . This devaputta said: "Like one under an overhanging sword, whose hair and turban are on fire let the monk go forth all worldly passions left behind". The Buddha added: "Let him go leaving behind the soul fallacy".

[98] 7. Subrahma (subrahmasutta) . This devaputta said: "My heart is filled with dismay and my mind with anguish for things I wished but did not happen and thing that I did not want that happened. Tell me how I can be rid of this dismay". The Buddha answered: "Except by wisdom, by austerity, by restraint of powers and faculties, renouncing, by forsaking all, I see no safety for living. things".

[99] 8. Kakudah (kakudasutta ) . Answering questions put by this devaputta the Buddha said that he was neither pleased nor sad, that he was not depressed yet no pleasure arises, that though sitting lonely is overwhelmed by spirit. The Buddha then said: "Pleasure may come to one who is sad, but this may again be followed by sadness. He who leaves the world feels neither pleasure nor sadness".

[100] 9. Uttara (uttarasutta) . This devaputta said: "Life is led to its doom, there is no shelter from decay, there is fear of death. Let one act to bring merit". The Buddha corrected the last line to: "Let on aspire after final Peace".

[101] 10. Anāthapiṇḍika (anāthapiṇḍika sutta) . The verse recited by this devaputta is the same as that in the Jetavanasutta in the Deva Samyutta (section [48]) praising the Jeta Grove. After this devaputta leaves he is identified by Ananda and confirmed by the Buddha that he is the donor of the Jeta Grove Anathapiṇḍika now reborn in the deva world.

3. Nānātitthiyavagga (Section on Various Sects)

[102] 1. Siva (sivasutta) . The stanza spoken by this devaputta is that spoken by the Satullapakāyika deva in the Deva Samyutta (see Sabbhisutta Section [31] in this Samyutta) beginning "With good men should you consort...". The Buddha replied that associating with good men "from all and every ill may set us free".

[103] 2. Khema (khemasutta) . This devaputta said to the Buddha: "The foolish and those indiscreet treat their self as their enemy practicing evil deeds. They (will) bear fruit in the darkest hell. A deed not well done bring sorrow, but one well done brings cheer. A carter leaving the highway into a rough road may come to trouble with the axle broken, so too if one forsakes the right an follows the wrong will come to death's door his axle broken. ". Then he vanished.

[104] 3. Serī (serīsutta) . This devaputta started his talk by recalling the words of the Buddha: "It is food that both gods and men desire; he who gives food in faith benefits in this world and the next." He then said that formerly he had been a generous king. Of his revenues he took only a half the rest were given to brahmins, recluses, paupers, cripples, travellers and beggars. He concluded by repeating the aforementioned words of the Buddha,

[105] 4. Ghāṭikāra (Ghaṭikārasutta) . This is the same as Ghāṭikāra sutta in the Deva Samyutta (section [10]) and could be seen there.

[106] 5. Jantu (jantusutta) . A group of monks living in the Himalayas had become muddled in mind, vain, noisy, and uncontrolled in faculties. Then the devaputta Jantu came to their presence and said: "Bhikkhus of yore, true disciples of Gotama, were unhankering, frugal and understanding impermanence made an end of misery. Now some have become evil-doers themselves, longing for what their neighbour has and eating uncontrolled. The Order as a whole I greet but some leaderless are like cast-out dead bodies.

[107] 6. Rohitassa (rohitassasutta) . This sutta is discussed in the Internet article The world within and the world without, which see.

[108] 7. Nanda (nandasutta) . This is the same as the Nandasutta in the Deva Samyutta (S1, 1, 4), and could be seen there

[109] 8. Nandivisala (nandivisalasutta) . This is the same as the Sutta (S 1, 3, 9), and could be seen there.

[110] 9. Susima (susimasutta) . The devaputta Susima with a large company of devas came to the Buddha presence when Ananda was praising Sāriputta. Then Susima also joined in this praise. The Buddha approved of the praise given to Sāriputta by all present.
[111] 10. Nānātitthiyasāvaka (nānātitthiyasāvakasutta) . In this sutta disciples of various "heretical" teachers had become devaputtas and came to see the Buddha. Their talk went as follows: