English
The Connected Discourses with Deities The First Chapter The First Discourse with Kassapa Thus have I heard: At one time the Blessed One was dwelling in Savatthi, in Jeta's Grove, Anathapindika's monastery. Then indeed the deity Kassapa, when the night was far advanced, with surpassing beauty, having illuminated the entire Jeta's Grove, approached where the Blessed One was; having approached, having paid homage to the Blessed One, he stood to one side. Standing to one side, the deity Kassapa said this to the Blessed One: "The Blessed One declares a bhikkhu, but does not instruct the bhikkhu." "Then, Kassapa, let it occur to you." "One should train in well-spoken words, And in attending upon ascetics; And in solitary sitting, And in the calming of the mind." This the deity Kassapa said; the Teacher assented. Then indeed the deity Kassapa, thinking "My Teacher has assented," having paid homage to the Blessed One, having circumambulated him clockwise, vanished right there. The Second Discourse with Kassapa Set in Savatthi. Standing to one side, the deity Kassapa spoke this verse in the presence of the Blessed One: "A bhikkhu should be a meditator, With a liberated mind; If he desires the heart's attainment, Having known the world's arising and passing, Pure-minded, unattached, that is his benefit." The Discourse with Magha Set in Savatthi. Then indeed the deity Magha, when the night was far advanced, with surpassing beauty, having illuminated the entire Jeta's Grove, approached where the Blessed One was; having approached, having paid homage to the Blessed One, he stood to one side. Standing to one side, the deity Magha addressed the Blessed One with a verse: "What, having cut, does one sleep happily? What, having cut, does one not grieve? Of what one thing, Do you approve the destruction, Gotama?" "Having cut anger, one sleeps happily; Having cut anger, one does not grieve. Of anger, with its poisonous root, And its sweet tip, like a creeper; The noble ones praise its destruction, For having cut that, one does not grieve." The Discourse with Magadha 85. At Sāvatthī. Standing to one side, the Māgadha deity addressed the Blessed One with a verse: “How many lights are there in the world, by which the world is illuminated? Having come to ask the Blessed One, how may we know this?” “There are four lights in the world, a fifth is not found here. By day the sun shines, by night the moon illuminates. “Then fire, day and night, illuminates here and there. The Fully Awakened One is the best of those who shine, this light is unsurpassed.” 5. The Dāmali Sutta At Sāvatthī. Then the deity Dāmali, when the night was far advanced, with a surpassing radiance, illumining the entire Jeta Grove, approached the Blessed One. Having approached and paid homage to the Blessed One, he stood to one side. Standing to one side, the deity Dāmali spoke this verse in the presence of the Blessed One: “This should be done by a brahmin, exertion, without weariness. By abandoning sensual pleasures, he does not long for existence.” “There is no task for a brahmin (Dāmali, said the Blessed One), for a brahmin has completed his task. “As long as one does not find a ford in rivers, a creature struggles with all its limbs. But one who has found a ford and stands on dry land, does not struggle, for he has reached the other shore. “This is the simile, Dāmali, for a brahmin, one whose taints are destroyed, discerning, a meditator. Having attained the end of birth and death, he does not struggle, for he has reached the other shore.” 6. The Kāmadā Sutta At Sāvatthī. Standing to one side, the deity Kāmada said to the Blessed One: “Difficult, Blessed One, very difficult, Blessed One!” “But they do what is difficult (Kāmada, said the Blessed One), the trainees, established in virtue. For one who is firm, having gone forth from home, there is contentment that brings happiness.” “Rare, Blessed One, is this contentment!” “But they obtain what is rare (Kāmada, said the Blessed One), those who delight in the calming of the mind. Whose minds, day and night, delight in development.” “Difficu—" “Difficult to compose, Bhagavā, is this mind.” “Even though difficult to compose, they compose it, delighting in the calming of the faculties; They, having cut the net of Death, the Noble Ones go, bestowers of desires.” “Difficult to traverse, Bhagavā, is the uneven path.” “Even on the difficult and uneven, the Noble Ones go, bestowers of desires; The ignoble ones on the uneven path, fall headlong; For the Noble Ones, the path is even, for the Noble Ones are even on the uneven.” 7. Pañcālacaṇḍa Sutta 88. At Sāvatthī. Standing to one side, the devaputta Pañcālacaṇḍa recited this verse in the presence of the Bhagavā: “In a crowded place, he found a space, the one of vast wisdom; Who understood jhāna, the Awakened One, the recluse, the sage withdrawn.” “Even in a crowded place, they find, Pañcālacaṇḍa, the Dhamma for the attainment of Nibbāna; Those who have established mindfulness, they are rightly well-composed.” 8. Tāyana Sutta 89. At Sāvatthī. Then the devaputta Tāyana, a former path-maker, with the night far advanced, with a surpassing radiance, illuminating the entire Jeta Grove, approached the Bhagavā; having approached and paid homage to the Bhagavā, he stood to one side. Standing to one side, the devaputta Tāyana recited these verses in the presence of the Bhagavā: “Cut the stream, strive hard, drive away sensual pleasures, brahmin; A sage not abandoning sensual pleasures, does not attain solitude. “If one should do, one should do it, one should strive at it firmly; For a slack ascetic life, accumulates more dust. “Better is an undone evil deed, an evil deed later torments; Better is a done good deed, having done which one does not regret. “Just as kusa grass badly grasped, cuts the hand itself; Asceticism badly handled, drags one to hell. “Whatever deed is slack, and whatever vow is defiled; A wavering holy life, that is not of great fruit.” This is what the devaputta Tāyana said. (the divine son); Having said this, having saluted the Blessed One, having circumambulated him clockwise, right there he vanished. Then the Blessed One, when that night had passed, addressed the monks: "This night, monks, a divine son named Tāyano, an ancient ford-maker, when the night was far advanced, with surpassing beauty, having illuminated the entire Jeta Grove, came to where I was; having come and saluted me, he stood to one side. Standing to one side, monks, that divine son Tāyano recited these verses in my presence – "Cut off the stream with effort, drive away desires, brahmin; Not abandoning desires, a sage does not reach oneness. "If one would do, one should do it, one should strive at it firmly; For a slack wandering life scatters more dust. "Better is an evil deed not done, for an evil deed torments later; Better is a good deed done, which, having done, one does not regret. "Just as kusa grass badly grasped cuts the very hand; the ascetic life badly handled drags one to hell. "Whatever slack action, and whatever defiled vow; a doubtful holy life, that is not of great fruit." "This, monks, the divine son Tāyano said, having said this, he saluted me, circumambulated me clockwise, and right there vanished. Learn, monks, the Tāyano verses; master, monks, the Tāyano verses; remember, monks, the Tāyano verses. Beneficial, monks, are the Tāyano verses, pertaining to the fundamentals of the holy life." 9. The Discourse on Candimā 90. Occasion at Sāvatthī. Now at that time, the divine son Candimā (the Moon) was seized by Rāhu, the lord of asuras. Then the divine son Candimā, remembering the Blessed One, at that moment recited this verse – "Homage to you, Buddha, Hero, you are liberated in every way; I have fallen into distress, be my refuge for that reason." Then the Blessed One, concerning the divine son Candimā, addressed Rāhu, the lord of asuras, with a verse – "The Tathāgata, the Worthy One... The moon has gone for refuge. Rāhu, release the moon! The Buddhas are compassionate to the world.” Then Rāhu, the Asura king, having released the moon deity, quickly went to Vepacitti, the Asura king. Having approached, he stood aside, agitated and with his hair standing on end. Vepacitti, the Asura king, addressed Rāhu, the Asura king, who was standing aside, with a verse: “Why, Rāhu, did you release the moon So quickly? Why have you come agitated, And why do you stand as if afraid?” “My head would split into seven pieces, Living, I would find no happiness, If I had not released the moon, Chanted by the Buddha’s verses.” 10. The Sūriya Sutta 91. The origin is Sāvatthī. At that time, the sun deity was seized by Rāhu, the Asura king. Then the sun deity, remembering the Blessed One, at that moment spoke this verse: “Homage to you, O Buddha, the hero, You are completely liberated from all things. I have fallen into distress, Be my refuge for that!” Then the Blessed One, concerning the sun deity, addressed Rāhu, the Asura king, with verses: “The sun has gone for refuge To the Tathāgata, the Arahant. Rāhu, release the sun! The Buddhas are compassionate to the world. “He who brings light in dark gloom, The radiant one, the orb of great splendor; Do not, Rāhu, swallow him who moves in the sky, Rāhu, release my child, the sun!” Then Rāhu, the Asura king, having released the sun deity, quickly went to Vepacitti, the Asura king. Having approached, he stood aside, agitated and with his hair standing on end. Vepacitti, the Asura king, addressed Rāhu, the Asura king, who was standing aside, with a verse: “Why, Rāhu, did you release the sun So quickly? Why have you come agitated, And why do you stand as if afraid?” “My head would split into seven pieces, Living, I would find no happiness, If I had not released the sun, Chanted by the Buddha’s verses.” . The First Chapter. Its summary: