Saṃyutta Nikāya (Linked Discourses)

‘Though we beg you for our safety, you give us only fear. This is what we get from you: may endless peril come to you!

Whatever kind of seed you sow, that is the fruit you reap. A doer of good gets good, a doer of bad gets bad. You, my dear, have sown your own seed, now you’ll experience the fruit.’

Then those seers, having cursed Sambara, as easily as a strong person would extend or contract their arm, vanished from Sambara’s presence and reappeared in those leaf huts on the ocean shore. But after being cursed by the seers, Sambara woke in alarm three times that night.”

At Sāvatthī. “Mendicants, in a former life, when Sakka was a human being, he undertook seven vows. And it was because of undertaking these that he achieved the status of Sakka. What seven? As long as I live, may I support my parents. As long as I live, may I honor the elders in the family. As long as I live, may I speak gently. As long as I live, may I not backbite. As long as I live, may I live at home with heart rid of the stain of stinginess, freely generous, open-handed, loving to let go, committed to charity, loving to give and to share. As long as I live, may I speak the truth. As long as I live, may I be free of anger, or should anger arise, may I quickly get rid of it. In a former life, when Sakka was a human being, he undertook seven vows. And it was because of undertaking these that he achieved the status of Sakka.

A child who respects their parents, and honors the elders in the family, whose speech is gentle and courteous, and has given up backbiting;

who’s committed to getting rid of stinginess, is truthful, and has mastered anger: the gods of the thirty-three declare them to be a true person.”

Near Sāvatthī in Jeta’s Grove. There the Buddha said to the mendicants: “Mendicants, in a former life, when Sakka was a human being, he was a student named Magha. That’s why he’s called Maghavā, the Bounteous.

In a former life, when Sakka was a human being, he was first to give gifts. That’s why he’s called Purindada, the Firstgiver.

In a former life, when Sakka was a human being, he gave gifts ably. That’s why he’s called Sakka, the Able.

In a former life, when Sakka was a human being, he gave the gift of a guest house. That’s why he’s called Vāsava, the Houser.

Sakka thinks of a thousand needs in an hour. That’s why he’s called Sahassakkha, the Thousand-Eyed.

Sakka’s wife is the titan maiden named Sujā. That’s why he’s called Sujampati, Sujā’s Husband.

Sakka rules as sovereign lord over the gods of the thirty-three. That’s why he’s called Devānaminda, the Lord of Gods.

In a former life, when Sakka was a human being, he undertook seven vows. And it was because of undertaking these that he achieved the status of Sakka. What seven? As long as I live, may I support my parents. As long as I live, may I honor the elders in the family. As long as I live, may I speak gently. As long as I live, may I not backbite. As long as I live, may I live at home with heart rid of the stain of stinginess, freely generous, open-handed, loving to let go, committed to charity, loving to give and to share. As long as I live, may I speak the truth. As long as I live, may I be free of anger, or should anger arise, may I quickly get rid of it. In a former life, when Sakka was a human being, he undertook seven vows. And it was because of undertaking these that he achieved the status of Sakka.

A child who respects their parents, and honors the elders in the family, whose speech is gentle and courteous, and has given up backbiting;

who’s committed to getting rid of stinginess, is truthful, and has mastered anger: the gods of the thirty-three declare them to be a true person.”

So I have heard. At one time the Buddha was staying near Vesālī, at the Great Wood, in the hall with the peaked roof. Then Mahāli the Licchavi went up to the Buddha, bowed, sat down to one side, and said to him,

“Sir, have you seen Sakka, lord of gods?”

“I have, Mahāli.”

“But surely, sir, you must have seen someone who looked like Sakka. For Sakka is hard to see.”

“Mahāli, I understand Sakka. And I understand the things that he undertook and committed to, which enabled him to achieve the status of Sakka.

In a former life, when Sakka was a human being, he was a student named Magha. That’s why he’s called Maghavā, the Bounteous.

In a former life, when Sakka was a human being, he gave gifts ably. That’s why he’s called Sakka, the Able.

In a former life, when Sakka was a human being, he was first to give gifts. That’s why he’s called Purindada, the Firstgiver.

In a former life, when Sakka was a human being, he gave the gift of a guest house. That’s why he’s called Vāsava, the Houser.

Sakka thinks of a thousand needs in an hour. That’s why he’s called Sahassakkha, the Thousand-Eyed.

Sakka’s wife is the titan maiden named Sujā. That’s why he’s called Sujampati, Sujā’s Husband.

Sakka rules as sovereign lord over the gods of the thirty-three. That’s why he’s called Devānaminda, the Lord of Gods.

In a former life, when Sakka was a human being, he undertook seven vows. And it was because of undertaking these that he achieved the status of Sakka. What seven? As long as I live, may I support my parents. As long as I live, may I honor the elders in the family. As long as I live, may I speak gently. As long as I live, may I not backbite. As long as I live, may I live at home with heart rid of the stain of stinginess, freely generous, open-handed, loving to let go, committed to charity, loving to give and to share. As long as I live, may I speak the truth. As long as I live, may I be free of anger, or should anger arise, may I quickly get rid of it. In a former life, when Sakka was a human being, he undertook seven vows. And it was because of undertaking these that he achieved the status of Sakka.

A child who respects their parents, and honors the elders in the family, whose speech is gentle and courteous, and has given up backbiting;

who’s committed to getting rid of stinginess, is truthful, and has mastered anger: the gods of the thirty-three declare them to be a true person.”

At one time the Buddha was staying near Rājagaha in the Bamboo Grove, the squirrels’ feeding ground. There the Buddha addressed the mendicants, “Mendicants!” “Venerable sir,” they replied. The Buddha said this:

“Once upon a time, mendicants, there was a poor person, destitute and pitiful. They took up faith, ethics, learning, generosity, and wisdom in the teaching and training proclaimed by the Realized One. After undertaking these things, when their body broke up, after death, they were reborn in a good place, a heavenly realm, in the company of the gods of the thirty-three. There they outshone the other gods in beauty and glory. But the gods of the thirty-three complained, grumbled, and objected, ‘Oh lord, how incredible, how amazing! For when this godling was a human being in their past life they were poor, destitute, and pitiful. And when their body broke up, after death, they were reborn in a good place, a heavenly realm, in the company of the gods of the thirty-three. Here they outshine the other gods in beauty and glory.’

Then Sakka, lord of gods, addressed the gods of the thirty-three, ‘Good fellows, don’t complain about this godling. When this godling was a human being in their past life they took up faith, ethics, learning, generosity, and wisdom in the teaching and training proclaimed by the Realized One. After undertaking these things, when their body broke up, after death, they’ve been reborn in a good place, a heavenly realm, in the company of the gods of the thirty-three. Here they outshine the other gods in beauty and glory.’ Then Sakka, lord of gods, guiding the gods of the thirty-three, spoke this verse:

‘Whoever has faith in the Realized One, unwavering and well grounded; whose ethical conduct is good, praised and loved by the noble ones;

who has confidence in the Saṅgha, and correct view: they’re said to be prosperous, their life is not in vain.

So let the wise devote themselves to faith, ethical behaviour, confidence, and insight into the teaching, remembering the instructions of the Buddhas.’”

Near Sāvatthī in Jeta’s Grove. And then Sakka, lord of gods, went up to the Buddha, bowed, stood to one side, and said to him, “Sir, what is a delightful place?”

“Shrines in parks and forests, well-made lotus ponds, are not worth a sixteenth part of a delightful human being.

Whether in village or wilderness, in a valley or the uplands, wherever the perfected ones live is a delightful place.”

At one time the Buddha was staying near Rājagaha, on the Vulture’s Peak Mountain. And then Sakka, lord of gods, went up to the Buddha, bowed, stood to one side, and addressed him in verse:

“For humans, those merit-seeking creatures, who sponsor sacrifices, making worldly merit, where is a gift very fruitful?”

“Four practicing the path, and four established in the fruit. This is the upright Saṅgha, with wisdom, ethics, and immersion.

For humans, those merit-seeking creatures, who sponsor sacrifices, making worldly merit, what is given to the Saṅgha is very fruitful.”

Near Sāvatthī in Jeta’s Grove. Now at that time the Buddha had gone into retreat for the day’s meditation. Then Sakka, lord of gods, and the divinity Sahampati approached the Buddha and stationed themselves one by each door-post. Then Sakka spoke this verse in the Buddha’s presence:

“Rise, hero! Victor in battle, with burden put down, wander the world free of debt. Your mind is fully liberated, like the moon on the fifteenth night.”

“Lord of gods, that’s not how to pay homage to the Realized Ones. This is how it should be done:

‘Rise, hero! Victor in battle, caravan leader, wander the world free of debt. Let the Blessed One teach the Dhamma! There will be those who understand!’”

At Sāvatthī. “Once upon a time, mendicants, Sakka, lord of gods, addressed his chariot handler Mātali, ‘My dear Mātali, harness the chariot with its team of a thousand thoroughbreds. We will go to a park and see the scenery.’ ‘Yes, lord,’ replied Mātali. He harnessed the chariot and informed Sakka, ‘Good fellow, the chariot with its team of a thousand thoroughbreds has been harnessed. Please go at your convenience.’ Then Sakka descended from the Palace of Victory, raised his cupped palms, and revered the various quarters. So Mātali the chariot handler addressed Sakka in verse:

‘Those proficient in the three Vedas worship you, as do all the aristocrats on earth, the four great kings, and the glorious host of Thirty. So what’s the name of the spirit that you worship, Sakka?’

‘Those proficient in the three Vedas worship me, as do all the aristocrats on earth, the four great kings, and the glorious host of Thirty.

But I revere those accomplished in ethics, who have long trained in immersion, who have rightly gone forth for the culmination of spiritual life.

I also worship those householders, the ethical lay followers who make merit, Mātali, providing for a partner in a principled manner.’

‘Those who you worship seem to be the best in the world, Sakka. I too will worship those who you worship, Sakka.’

After saying this, Maghavā the chief, king of gods, Sujā’s husband, having worshiped the various quarters climbed into his chariot.”

Near Sāvatthī in Jeta’s Grove. “Once upon a time, mendicants, Sakka, lord of gods, addressed his chariot handler Mātali, ‘My dear Mātali, harness the chariot with its team of a thousand thoroughbreds. We will go to a park and see the scenery.’ ‘Yes, lord,’ replied Mātali. He harnessed the chariot and informed Sakka, ‘Good fellow, the chariot with its team of a thousand thoroughbreds has been harnessed. Please go at your convenience.’ Then Sakka descended from the Palace of Victory, raised his cupped palms, and revered the Buddha. So Mātali the chariot handler addressed Sakka in verse:

‘Gods and men worship you, Vāsava. So what’s the name of the spirit that you worship, Sakka?’

‘It’s the fully awakened Buddha, the Teacher of peerless name in this world with its gods— that’s who I worship, Mātali.

Those in whom greed, hate, and ignorance have faded away; the perfected ones with defilements ended— they’re who I worship, Mātali.

The trainees who enjoy reducing suffering, diligently pursuing the training for getting rid of greed and hate, and going past ignorance— they’re who I worship, Mātali.’

‘Those who you worship seem to be the best in the world, Sakka. I too will worship those who you worship, Sakka.’

After saying this, Maghavā the chief, king of gods, Sujā’s husband, having worshiped the Buddha, climbed into his chariot.”

Near Sāvatthī in Jeta’s Grove. “Once upon a time, mendicants, Sakka, lord of gods, addressed his chariot handler Mātali, ‘My dear Mātali, harness the chariot with its team of a thousand thoroughbreds. We will go to a park and see the scenery.’ ‘Yes, lord,’ replied Mātali. He harnessed the chariot and informed Sakka, ‘Good fellow, the chariot with its team of a thousand thoroughbreds has been harnessed. Please go at your convenience.’ Then Sakka descended from the Palace of Victory, raised his cupped palms, and revered the mendicant Saṅgha. So Mātali the chariot handler addressed Sakka in verse:

‘It’s these who should worship you, namely the humans stuck in their putrid bodies, sunk in a carcass, stricken by hunger and thirst.

Why then do you envy those who are homeless, Vāsava? Relate the seers’ way of life, let us hear what you say.’

‘This is why I envy the homeless, Mātali. When they leave a village, they proceed without concern.

They hoard no goods in storerooms, nor in pots or baskets. They seek food prepared by others, and, true to their vows, live on that.

The attentive, whose words are full of wisdom, live peacefully and quietly. Gods fight with titans, and mortals fight each other, Mātali.

Not fighting among those who fight, quenched among those who have taken up arms, not grasping among those who grasp: they’re who I worship, Mātali.’

‘Those who you worship seem to be the best in the world, Sakka. I too will worship those who you worship, Vāsava.’

After saying this, Maghavā the chief, king of gods, Sujā’s husband, having worshiped the mendicant Saṅgha, climbed into his chariot.”

Near Sāvatthī in Jeta’s Grove. And then Sakka, lord of gods, went up to the Buddha, bowed, stood to one side, and addressed him in verse:

“When what is slain do you sleep at ease? When what is slain is there no sorrow? What is the one thing whose killing you approve?”

“When anger’s slain you sleep at ease. When anger’s slain there is no sorrow. Anger has a poisonous root and a sweet tip, O Vāsava. The noble ones praise its killing, for when it’s slain there is no sorrow.”

Near Sāvatthī in Jeta’s Grove. “Once upon a time, mendicants, there was a native spirit who was ugly and deformed. He sat on the throne of Sakka, lord of gods. But the gods of the thirty-three complained, grumbled, and objected, ‘Oh lord, how incredible, how amazing! This ugly and deformed spirit is sitting on the throne of Sakka, the lord of gods.’ But the more the gods complained, the more attractive, good-looking, and lovely that spirit became.

So the gods went up to Sakka and told him what had happened. He replied, ‘Surely, good fellow, that must be the anger-eating spirit!’

Then Sakka went up to that spirit, arranged his robe over one shoulder, knelt on his right knee, raised his joined palms toward the anger-eating spirit, and pronounced his name three times: ‘Good fellow, I am Sakka, lord of gods! Good fellow, I am Sakka, the lord of gods!’ But the more Sakka pronounced his name, the uglier and more deformed the spirit became, until eventually it vanished right there. Then Sakka, lord of gods, guiding the gods of the thirty-three, spoke this verse:

‘My mind isn’t easily upset; I’m not easily drawn into the maelstrom. I don’t get angry for long, anger doesn’t last in me.

When I do get angry I don’t speak harshly, nor do I advertise my own virtues. I carefully restrain myself out of regard for my own welfare.’”

At Sāvatthī. The Buddha said this: “Once upon a time, mendicants, Vepacitti, lord of titans, was sick, suffering, gravely ill. So Sakka went to see him to ask after his illness. Vepacitti saw Sakka coming off in the distance, and said to him, ‘Heal me, lord of gods!’ ‘Teach me, Vepacitti, the Sambari sorcery.’ ‘I can’t do that, good fellow, until I have consulted with the titans.’ Then Vepacitti, lord of titans, asked the titans, ‘Good fellows, may I teach the Sambari sorcery to Sakka, lord of gods?’ ‘Do not, good fellow, teach the Sambari sorcery to Sakka!’ So Vepacitti addressed Sakka in verse:

‘O Maghavā, O Sakka, king of gods, Sujā’s husband: a sorceror like Sambara falls into the terrible hell for a full century.’”

At Sāvatthī. Now at that time two mendicants had clashed. One of them transgressed against the other. The transgressor confessed to the other mendicant, but they didn’t accept it. Then several mendicants went up to the Buddha, bowed, sat down to one side, and told him what had happened.

“Mendicants, there are two fools. One who doesn’t recognize when they’ve made a mistake. And one who doesn’t properly accept the confession of someone who’s made a mistake. These are the two fools. There are two who are astute. One who recognizes when they’ve made a mistake. And one who properly accepts the confession of someone who’s made a mistake. These are the two who are astute.

Once upon a time, mendicants, Sakka, lord of gods, guiding the gods of the thirty-three, spoke this verse:

‘Control your anger; don’t let friendships decay. Don’t blame the blameless, and don’t backbite. For anger crushes bad people like a mountain.’”

So I have heard. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. There the Buddha addressed the mendicants: “Once upon a time, mendicants, Sakka, lord of gods, guiding the gods of the thirty-three, spoke this verse:

‘Don’t let anger be your master, don’t get angry at angry people. Kindness and harmlessness are always present in the noble ones. For anger crushes bad people like a mountain.’”

The Linked Discourses with Sakka are complete.

The Book With Verses is finished.

So I have heard. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. There the Buddha addressed the mendicants, “Mendicants!” “Venerable sir,” they replied. The Buddha said this: “Mendicants, I will teach you dependent origination. Listen and apply your mind well, I will speak.” “Yes, sir,” they replied. The Buddha said this:

“And what is dependent origination? Ignorance is a requirement for choices. Choices are a requirement for consciousness. Consciousness is a requirement for name and form. Name and form are requirements for the six sense fields. The six sense fields are requirements for contact. Contact is a requirement for feeling. Feeling is a requirement for craving. Craving is a requirement for grasping. Grasping is a requirement for continued existence. Continued existence is a requirement for rebirth. Rebirth is a requirement for old age and death, sorrow, lamentation, pain, sadness, and distress to come to be. That is how this entire mass of suffering originates. This is called dependent origination.

When ignorance fades away and ceases no residue left behind, choices cease. When choices cease, consciousness ceases. When consciousness ceases, name and form cease. When name and form cease, the six sense fields cease. When the six sense fields cease, contact ceases. When contact ceases, feeling ceases. When feeling ceases, craving ceases. When craving ceases, grasping ceases. When grasping ceases, continued existence ceases. When continued existence ceases, rebirth ceases. When rebirth ceases, old age and death, sorrow, lamentation, pain, sadness, and distress cease. That is how this entire mass of suffering ceases.” That is what the Buddha said. Satisfied, the mendicants approved what the Buddha said.

At Sāvatthī. “Mendicants, I will teach and analyze for you dependent origination. Listen and apply your mind well, I will speak.” “Yes, sir,” they replied. The Buddha said this:

“And what is dependent origination? Ignorance is a requirement for choices. Choices are a requirement for consciousness. Consciousness is a requirement for name and form. Name and form are requirements for the six sense fields. The six sense fields are requirements for contact. Contact is a requirement for feeling. Feeling is a requirement for craving. Craving is a requirement for grasping. Grasping is a requirement for continued existence. Continued existence is a requirement for rebirth. Rebirth is a requirement for old age and death, sorrow, lamentation, pain, sadness, and distress to come to be. That is how this entire mass of suffering originates.

And what is old age and death? The old age, decrepitude, broken teeth, grey hair, wrinkly skin, diminished vitality, and failing faculties of the various sentient beings in the various orders of sentient beings. This is called old age. The passing away, passing on, disintegration, demise, mortality, death, decease, breaking up of the aggregates, and laying to rest of the corpse of the various sentient beings in the various orders of sentient beings. This is called death. Such is old age, and such is death. This is called old age and death.

And what is rebirth? The rebirth, inception, conception, regeneration, manifestation of the aggregates, and acquisition of the sense fields of the various sentient beings in the various orders of sentient beings. This is called rebirth.

And what is continued existence? There are these three states of existence. Existence in the sensual realm, the realm of luminous form, and the formless realm. This is called continued existence.

And what is grasping? There are these four kinds of grasping. Grasping at sensual pleasures, views, precepts and observances, and theories of a self. This is called grasping.

And what is craving? There are these six classes of craving. Craving for sights, sounds, smells, tastes, touches, and ideas. This is called craving.

And what is feeling? There are these six classes of feeling. Feeling born of contact through the eye, ear, nose, tongue, body, and mind. This is called feeling.