Chapter 2 Devaputta Sutta: Connected discourse with young devas
SN 2.1 Pathamakassapa Sutta: Kassapa (1)
Thus have I heard. On one occasion the Blessed One was dwelling at Savatthi in Jeta's Grove, Anathapindika's Park. Then, when the night had advanced, the young deva Kassapa, 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 said to the Blessed One: "The Blessed One has revealed the bhikkhu but not the instruction to the bhikkhu."
"Well then, Kassapa, clear up this point yourself." "He should train in well-spoken counsel, And in the exercise of an ascetic, In a solitary seat, alone, And in the calming of the mind."This is what the young deva Kassapa said. The Teacher approved.
Then the young deva Kassapa, thinking, "The Teacher has approved of me," paid homage to the Blessed One and, keeping him on the right, he disappeared right there.
(A deity named Kassapa comes to the Buddha and speaks of the training of a mendicant in seclusion and right speech.)
SN 2.2 Dutiyakassapa Sutta: Kassapa (2)
At Savatthi. Standing to one side, the young deva Kassapa recited this verse in the presence of the Blessed One: "A bhikkhu should be a meditator, One who is liberated in mind, If he desires the heart's attainment, Bent on that as his advantage. Having known the world's rise and fall, Let him be lofty in mind and unattached." (The deity Kassapa speaks of how a mendicant should be a meditator, peaceful and free.)
SN 2.3 Magha Sutta: Magha
At Savatthi. Then, when the night had advanced, the young deva Magha, 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 addressed the Blessed One in verse:
"Having slain what does one sleep soundly? Having slain what does one not sorrow? What is the one thing, 0 Gotama, Whose killing you approve?"
"Having slain anger, one sleeps soundly; Having slain anger, one does not sorrow; The killing of anger, 0 Vatrabhu, With its poisoned root and honeyed tip: This is the killing the noble ones praise, For having slain that, one does not sorrow."
(The god Māgha asks the Buddha about what one should slay in order to sleep well and be without sorrow.)
SN 2.4 Magadha Sutta: Magadha
At Savatthi. Standing to one side, the young deva Magadha addressed the Blessed One in verse: "How many sources of light are in the world By means of which the world is illumined? We've come to ask the Blessed One this: How are we to understand it?"
"There are four sources of light in the world; A fifth one is not found here. The sun shines by day, The moon glows at night, And fire flares up here and there Both by day and at night. But the Buddha is the best of those that shine: He is the light unsurpassed."
(The deity Māgadha asks the Buddha how many sources of light there are in the world. The Buddha speaks of five lights, but the Buddha is the best of them.)
SN 2.5 Damali Sutta: Damali
At Savatthi, when the night had advanced, the young deva Damali, 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 this verse in the presence of the Blessed One: "This should be done by the brahmin: Striving without weariness, That by his abandoning of sensual desires He does not yearn for existence."
"For the brahmin there is no task to be done, 0 Damali," said the Blessed One "For the brahmin has done what should be done. While he has not gained a footing in the river, A man will strain with all his limbs; But a footing gained, standing on the ground, He need not strain for he has gone beyond."
"This is a simile for the brahmin, 0 Damali, For the taintless one, the discreet meditator. Having reached the end of birth and death, He need not strain for he has gone beyond."
(Dāmali the deva suggests that a true brahmin must strive to abandon desire. The Buddha disagrees, saying that a true holy one has already completed their work.)
SN 2.6 Kamada Sutta: Kamada
At Savatthi. Standing to one side; the young deva Kamada said to the Blessed One: "Hard to do, Blessed One! Very hard to do, Blessed One!"
Blessed one: "They do even what is hard to do, 0 Kamada, The trainees endowed with virtue, steadfast. For one who has entered the homeless life Contentment brings along happiness."
Kamada: "That is hard to gain, Blessed One, namely, contentment."
Blessed One: "They gain even what is hard to gain, 0 Kamada, Who delight in calming the mind, Whose minds, day and night, Take delight in development."
Kamada: "That is hard to concentrate, Blessed One, namely, the mind."
Blessed one: "They concentrate even what is hard to concentrate, 0 Kamada, Who delight in calming the faculties. Having cut through the net of Death, The noble ones, 0 Kamada, go their way."
Kamada: "The path is impassable and uneven, Blessed One."
Blessed One: "Though the path is impassable and uneven, The noble ones walk it, Kamada. The ignoble ones fall down head first, Right there on the uneven path, But the path of the noble ones is even, For the noble are even amidst the uneven."
(The deity Kāmada addresses the Buddha with a series of cryptic statements lamenting the difficulty of spiritual practice. The Buddha agrees, but points out that true practitioners do it even though it’s hard.)
SN 2.7 Pancalacanda Sutta: Pancalacanda
At Savatthi, standing to one side, the young deva Pancalacanda recited this verse in the presence of the Blessed One: "The one of broad wisdom has indeed found The opening in the midst of confinement, The Buddha who discovered jhana, The withdrawn chief bull, the sage."
"Even in the midst of confinement they find it, Pancalacanda," said the Blessed One, "The Dhamma for the attainment of Nibbana Those who have acquired mindfulness, Those perfectly well concentrated."
(Pañcālacaṇḍa praises the Buddha for finding the opening amid the confinement of the world. But the Buddha affirms that anyone with mindfulness and stillness may find such an escape.)
SN 2.8 Tayana Sutta: Tayana
At Savatthi, when the night had advanced, the young deva Tayana, formerly the founder of a religious sect, 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:
"Having exerted oneself, cut the stream! Dispel sensual desires, 0 brahmin! Without having abandoned sensual desires, A sage does not reach unity."
"If one would do what should be done, One should firmly exert oneself. For a slack wanderer's life Only scatters more dust. "
"Better left undone is the misdeed, A deed that later brings repentance. Better done is the good deed Which when done is not repented. "
"As kusa-grass, wrongly grasped, Only cuts one's hand, the ascetic life, wrongly taken up, Drags one down to hell. "
"Any deed that is slackly done, Any corrupted vow, A holy life that breeds suspicion, Does not yield great fruit."
This is what the young deva Tayana said. Having said this, he paid homage to the Blessed One and, keeping him on the right, he disappeared right there. Then, when the night had passed, the Blessed One addressed the bhikkhus thus: "Bhikkhus, last night, when the night had advanced, the young deva Tayana, formerly the founder of a religious sect .. . . approached me ... and in my presence recited these verses:"'Having exerted oneself, cut the stream! ... .... Does not yield great fruit.' "
"This is what the young deva Tayana said. Having said this, he paid homage to me and, keeping me on the right, he disappeared right there. Learn Tayana's verses, bhikkhus. Master Tayana's verses, bhikkhus. Remember Tayana's verses, bhikkhus. Tayana's verses are beneficial, bhikkhus, they pertain to the fundamentals of the holy life."
(Tāyana, a deity who was in a past life was a leader of a non-Buddhist sect, speaks a series of verses in praise of strenuous exertion and discipline. These famous verses are commonly recited by Theravadin monks.)
SN 2.9 Candima Sutta: Candima
At Savatthi. Now on that occasion the young deva Candima had been seized by Rahu, lord of the asuras. Then recollecting the Blessed One, the young deva Candima on that occasion recited this verse: "Let homage be to you, the Buddha! o hero, you are everywhere released. I have fallen into captivity, please be my refuge." Then, referring to the young deva Candima, the Blessed One addressed Rahu, lord of the asuras, in verse:
"Candima has gone for refuge To the Tathagata, the Arahant. Release Candima, 0 Rahu, Devaputtasamyutta Buddhas have compassion for the world." Then Rahu, lord of the asuras, released the young deva Candima and hurriedly approached Vepacitti, lord of the asuras. Having approached, shocked and terrified, he stood to one side.
Then, as he stood there, Vepacitti, lord of the asuras, addressed him in verse: "Why, Rahu, did you come in a hurry? Why did you release Candima.? Having come as if in shock, Why do you stand there frightened?" Rahu: "My head would have split in seven parts, While living I would have found no ease, If, when chanted over by the Buddha's verse, I had not let go of Candima."
(In a parable of a lunar eclipse, the moon god Candimā is swallowed by the demon lord Rāhu. Candimā appeals to the Buddha, who tells Rāhu to let go. This sutta is recited as a protection verse.)
SN 2.10 Suriya Sutta : Suriya
At Savatthi. Now on that occasion the young deva Suriya had been seized by Rahu, lord of the asuras. Then, recollecting the Blessed One, the young deva Suriya on that occasion recited this verse: "Let homage be to you, the Buddha! o hero, you are everywhere released. I have fallen into captivity, So please be my refuge." Then, referring to the young deva Suriya, the Blessed One addressed Rahu, lord of the asuras, in verse: "Suriya has gone for refuge To the Tathagata, the Arahant. Release Suriya, 0 Rahu, Buddhas have compassion for the world. "
"While moving across the sky, 0 Rahu, Do not swallow the radiant one, The maker of light in darkness, The disk of fiery might in the gloom. Rahu, release my child Suriya. " Then Rahu, lord of the asuras, released the young deva Suriya and hurriedly approached Vepacitti, lord of the asuras. Having approached, shocked and terrified, he stood to one side.
Then, as he stood there, Vepacitti, lord of the asuras, addressed him in verse: "Why, Rahu, did you come in a hurry? Why did you release Suriya? Having come as if in shock,Why do you stand there frightened?" Rahu: "My head would have split in seven parts, While living I would have found no ease, If, when chanted over by the Buddha's verses, I had not let go of Suriya."
(In a parable of a solar eclipse, the sun god Suriya is swallowed by the demon lord Rāhu. Suriya appeals to the Buddha, who tells Rāhu to let go. This sutta is recited as a protection verse.)
SN 2.11 Candimasa Sutta: Candimasa
At Savatthi, when the night had advanced, the young deva Candimasa, 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 this verse in the presence of the Blessed One:"They will surely reach to safety Like deer in a mosquito-free marsh, Who, having attained the jhanas, Are unified, discreet, mindful."
The Blessed One:"They will surely reach the far shore Like a fish when the net is cut, Who, having attained the jhanas, Are diligent, with flaws discarded."
(The deity Candimasa says that those who practice absorption will surely find escape. The Buddha adds that they must also be diligent and discard flaws.)
SN 2.12 Vendu Sutta: Venhu
At Savatthi. Standing to one side, the young deva Venhu recited this verse in the presence of the Blessed One: "Happy indeed are those human beings Attending on the Fortunate One, Applying themselves to Gotama's Teaching, Who train in it with diligence."
"When the course of teaching is proclaimed by me, 0 Venhu," said the Blessed One, "Those meditators who train therein, Being diligent at the proper time, Will not come under Death's control."
(The deity Veṇhu celebrates the joy of those who follow the Buddha’s teaching. The Buddha affirms that such will escape death. )
SN 2.13 Dighalatthi sutta: Dighalatthi
Thus have I heard. On one occasion the Blessed One was dwelling at Rajagaha in the Bamboo Grove, the Squirrel Sanctuary. Then, when the night had advanced, the young deva Dighalatthi, of stunning beauty, illuminating the entire Bamboo Grove, approached the Blessed One.
Having approached, he paid homage to the Blessed One, stood to one side, and recited this verse in the presence of the Blessed One:" A bhikkhu should be a meditator, One who is liberated in mind, If he desires the heart's attainment, Bent on that as his advantage. Having known the world's rise and fall, Let him be lofty in mind and unattached." (Dīghalaṭṭhi the god comes to the Buddha at Rājagaha and praises a mendicant who is a meditator.)
SN 2.14 Nandana Sutta: Nandana
Standing to one side, the young deva Nandana addressed the Blessed One in verse: "I ask you, Gotama, broad of wisdom Unobstructed is the Blessed One's knowledge and vision: What is he like whom they call virtuous? What is he like whom they call wise? What is he like who has passed beyond suffering? What is he like whom the devatas worship?"
"One virtuous, wise, of developed mind, Concentrated, mindful, enjoying jhana, For whom all sorrows are gone, abandoned, A taint-destroyer bearing his final body: It is such a one that they call virtuous, Such a one that they call wise, Such a one has passed beyond suffering, Such a one the devatas worship."
(The deity Nandana asks the Buddha who is virtuous, wise, beyond suffering, worshiped by the gods themselves. The Buddha replies such a person is an arahant.)
SN 2.15 Candana Sutta: Candana
Standing to one side, the young deva Candana addressed the Blessed One in verse: "Who here crosses over the flood, Unwearying by day and night? Who does not sink in the deep, Without support, without a hold?"
"One always perfect in virtue, Endowed with wisdom, well concentrated, One energetic and resolute Crosses the flood so hard to cross. "
"One who desists from sensual perception, Who has overcome the fetter of form, Who has destroyed delight in existence- He does not sink in the deep."
(Candana asks who crosses the flood. The Buddha replies that it is one who is virtuous , wise, peaceful, and beyond attachment to rebirth.)
SN 2.16 Vasudatta Sutta: Vasudatta
Standing to one side, the young deva Vasudatta recited this verse in the presence of the Blessed One: " As if smitten by a sword, As if his head were on fire, A bhikkhu should wander mindfully To abandon sensual lust."
"As if smitten by a sword, As if his head were on fire, A bhikkhu should wander mindfully To abandon identity view."
(The deity Vasudatta says that a mendicant should live like their hair is on fire so as to give up lust. The Buddha changes his verse to emphasize giving up attachment to self.)
SN 2.17 Subrahma Sutta: Subrahma
Standing to one side, the young deva Subrahmi addressed the Blessed One in verse: "Always frightened is this mind, The mind is always agitated About unarisen problems And about arisen ones. If there exists release from fear, Being asked, please declare it to me."
"Not apart from enlightenment and austerity, Not apart from restraint of the sense faculties, Not apart from relinquishing all, Do I see any safety for living beings." This is what the Blessed One said .... The young deva disappeared right there.
(Subrahmā the god asks for the escape from fear. The Buddha says there is no escape from fear without letting go of everything.)
SN 2.18 Kakudha Sutta : Kakudha
Thus have I heard. On one occasion the Blessed One was dwelling at Saketa in the Anjana Grove, the Deer Park. Then, when the night had advanced, the young deva Kakudha, of stunning beauty, illuminating the entire Anjana Grove, approached the Blessed One. Having approached, he paid homage to the Blessed One, stood to one side, and said to him:
"Do you delight, ascetic?" "Having gained what, friend?" "Then, ascetic, do you sorrow?" "What has been lost, friend?" "Then, ascetic, do you neither delight nor sorrow?" "Yes, friend."
"I hope that you're untroubled, bhikkhu. I hope no delight is found in you. I hope that when you sit all alone Discontent doesn't spread over you."
"Truly, I'm untroubled, spirit, Yet no delight is found in me. And when I'm sitting all alone , Discontent doesn't spread over me."
"How are you untroubled, bhikkhu? How is no delight found in you? How come, when you sit all alone, Discontent doesn't spread over you?"
"Delight comes to one who is miserable, Misery to one filled with delight. As a bhikkhu un-delighted, untroubled: That's how you should know me, friend."
"After a long time at last I see A brahmin who is fully quenched, A bhikkhu un-delighted, untroubled, Who has crossed over attachment to the world."
(At Sāketa the god Kakudha asks the Buddha if he delights or sorrows. The Buddha replies that since he has no attachments he neither delights nor sorrows.)
SN 2.19 Uttara Sutta: Uttara
Setting at Rajagaha. Standing to one side, the young deva Uttara recited this verse in the presence of the Blessed One: "Life is swept along, short is the life span; No shelters exist for one who has reached old age. Seeing clearly this danger in death, One should do deeds of merit that bring happiness."
"Life is swept along, short is the life span; No shelters exist for one who has reached old age. Seeing clearly this danger in death, A seeker of peace should drop the world's bait."
(The god Uttara speaks of the transience of life, saying one should do good to be reborn in a happy future life. The Buddha replies that one should let go attachment.)
SN 2.20 Anathapindika Sutta: Anathapindika
Standing to one side, the young deva Anathapindika recited these verses in the presence of the Blessed One: "This indeed is that Jeta's Grove, The resort of the Order of seers, Dwelt in by the Dhamma King, A place that gives me joy. "
"Action, knowledge, righteousness, Virtue, an excellent life: By this are mortals purified, Not by clan or wealth. Therefore a person who is wise, Out of regard for his own good, Should carefully examine the Dhamma: Thus he is purified in it."
"Sariputta truly is endowed with wisdom, With virtue and with inner peace. Even a bhikkhu who has gone beyond At best can only equal him."
This is what the young deva Anathapindika said. Having said this, he paid homage to the Blessed One and, keeping him on the right, he disappeared right there. Then, when the night had passed, the Blessed One addressed the bhikkhus thus: "Bhikkhus, last night, when the night had advanced, a certain young deva ... approached me ... and in my presence recited these verses: ''This indeed is that Jeta's Grove, . . . At best can only equal him.' "This is what that young deva said. Having said this, he paid homage to me and, keeping me on the right, he disappeared right there."
When this was said, the Venerable Ananda said to the Blessed One: "Venerable sir, that young deva must surely have been Anathapindika. For Anathapindika the householder had full confidence in the Venerable Sariputta." "Good, good, Ananda! You have drawn the right inference by reasoning. For that young deva, Ananda, was Anathapindika"
(A deity who had been the Buddha’s supporter Anāthapiṇḍika in his former life comes to Buddha and speaks verses in celebration of the Jeta’s Grove monastery—which he had offered for the Buddha’s use—good deeds, the Dhamma, and Venerable Sāriputta.)
SN 2.21 Siva sutta: Siva
Thus have I heard. On one occasion the Blessed One was dwelling at Savatthi in Jeta's Grove, Anathapindika's Park. 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:
"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. " "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. "
"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." "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. "
"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. " "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: "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."
(The deity Siva says one should associate only with the good, and this will lead to happiness. The Buddha adds that associating with the good leads to the end of suffering.)
SN 2.22 Khema Sutta: Khema
Standing to one side, the young deva Khema recited these verses in the presence of the Blessed One: "Foolish people devoid of wisdom Behave like enemies towards themselves. They go about doing evil deeds Which yield only bitter fruit. "
"That deed is not well performed Which, having been done, is then repented, The result of which one experiences Weeping with a tearful face. "
"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: "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. As the carter who left the highway, A road with an even surface, And entered upon a rugged bypath Broods mournfully with a broken axle3"
"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."
(The deity Khema utters a series of verses in praise of good deeds. The Buddha responds with a simile for someone who departs the path of the good.)
SN 2.23 Seri Sutta : Seri
Standing to one side, the young deva Seri addressed the Blessed One in verse: "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?"
"When they give out of faith With a heart of confidence, Food accrues to [the giver] himself Both in this world and the next. "
"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: ''When they give out of faith ... [When they arise] in the other world.' " "Once in the past, venerable sir, I was a king named Seri, 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, 1 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 1 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: "'When they give out of faith With a heart of confidence, Food accrues to [the giver] himself Both in this world and the next. 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.'"
(The deity Serī speaks of how everyone loves food., to which the Buddha responds with verses in praise of giving. Serī speaks of his own generosity in a past life.)
SN 2.24 Ghatikara Sutta: Ghatikara
Standing to one side, the young deva Ghatikara recited this verse in the presence of the Blessed One: ... "Seven bhikkhus reborn in Aviha Have been fully liberated .... Both now inwardly developed, Bearers of their final bodies. " (The deity Ghaṭīkāra speaks of the seven mendicants reborn in the Aviha realm. The sutta is similar to SN 1.50.)
SN 2.25 Jantu Sutta: Jantu
Thus have I heard. On one occasion a number of bhikkhus were dwelling among the Kosalans in a little forest hut on a slope of the Himalayas-restless, puffed up, personally vain, rough-tongued, rambling in their talk, muddle-minded, without clear comprehension, un-concentrated, 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:
"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. "
"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"
"Having reverently saluted the Sangha, I here speak only about some: They are rejected, without protector, Become just like the dead)"
"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."
(Some monks in Kosala fell into negligence, and were admonished by the deity Jantu.)
SN 2.26 Rohitassa Sutta: Rohitassa
At Savatthi. 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, skillful, practiced, 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 traveled 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. 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. 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."
(Rohitassa asks the Buddha if it is possible to reach the end of the world by traveling. The Buddha says no; and Rohitassa tells of how in a past life as a seer he had tried to accomplish this very feat and failed. The Buddha says the end of the world is found in this body.)
SN 2.27 Nanda Sutta: Nanda
Standing to one side, the young deva Nanda recited this verse in the presence of the Blessed One: "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."
"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."
(Nanda speaks of the transience of life, saying one should do good to be reborn in a happy future life. The Buddha replies that one should let go attachment.)
SN 2.28 Nandivisala Sutta: Nandivisala
Standing to one side, the young deva Nandivisala addressed the Blessed One in verse: "Having four wheels and nine doors, Filled up and bound with greed, Born from a bog, 0 great hero! How does one escape from it?"
"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."
(The god Nandivisāla gives an elaborate metaphor for the body, and asks how to escape from it.)
SN 2.29 Susima Sutta: Susima
At Savatthi. Then the Venerable Ananda approached the Blessed One, paid homage to him, and sat down to one side. The Blessed One then said to him: "Do you too, Ananda, approve of Sariputta ? " "Indeed, venerable sir, who would not approve of the Venerable Sariputta, unless he were foolish, full of hatred, deluded, or mentally deranged? The Venerable Sariputta, 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 Sariputta, venerable sir, has few wishes; he is content, secluded, aloof, energetic. The Venerable Sariputta, 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 Sariputta, unless he were foolish, full of hatred, deluded, or mentally deranged?"
"So it is, Ananda, so it is! Indeed, Ananda, who would not approve of Sariputta, unless he were foolish, full of hatred, deluded, or mentally deranged? Sariputta, Ananda, is wise '" (as above) . . unless he were mentally deranged?" Then, while this praise of the Venerable Sariputta was being spoken, the young deva Susima, 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 Sariputta . .. (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 Sariputta is wise ... one who censures evil. Indeed, who would not approve of the Venerable Sariputta, unless he were foolish, full of hatred, deluded, or mentally deranged?'"
Then, while this praise of the Venerable Sariputta was being spoken, the young devas in Susima's assembly-elated, gladdened, full of rapture and joy-displayed diverse lustrous colors, 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, so too the young devas in Susima's assembly . . . displayed diverse lustrous colors. And just as an ornament of finest gold-very skillfully 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 Susima's assembly ... displayed diverse lustrous colors. And just as, when the night is fading, the morning star shines and beams and radiates, so too the young devas in Susima's assembly ... displayed diverse lustrous colors, And just as in the autumn, when the sky is clear and cloudless, the sun, ascending in the sky, dispels all darkness from space as it shines and beams and radiates, so too the young devas in Susima's assembly-elated, gladdened, full of rapture and joy-displayed diverse lustrous colors. Then, with reference to the Venerable Sariputta, the young deva Susima recited this verse in the presence of the Blessed One:
"He is widely known to be a wise man, Sariputta, 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 Sariputta, replied to the young deva Susima in verse: "He is widely known to be a wise man, Sariputta, who is free of anger; Of few wishes, gentle, tamed, Developed, well tamed, he awaits the time."
(The Buddha asks Ānanda if he likes Sāriputta, and when he replies that he does, the god Susīma and his assembly appear, rejoicing in Sāriputta’s praises, and radiating in lustrous colors.)
SN 2.30 Nanatitthiyasavaka Sutta: Various Sectarians
Thus have I heard. On one occasion the Blessed One was dwelling at Rajagaha in the Bamboo Grove, the Squirrel Sanctuary. When the night had advanced, a number of young devas, disciples of various sectarian teachers-Asama and Sahali and Ninka and Akotaka and Vetambari and Manavagamiya-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 Purana Kassapa in the presence of the Blessed One: "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 Sahali spoke this verse referring to Makkhali Gosala in the presence of the Blessed One: "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 Ninka spoke this verse referring to Nigantha Nataputta in the presence of the Blessed One: " 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 Akotaka spoke this verse referring to various sectarian teachers in the presence of the Blessed One: "Pakudhaka Katiyana and the Nigantha, Along with Makkhali and purana: Teachers of companies, attained to ascetic stature: They were surely not far from superior men."
Then the young deva Vetambari replied to the young deva Akotaka in verse: "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 Mara the Evil One took possession of the young deva Vetambari and recited this verse in the presence of the Blessed One: "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 Mara the Evil One," replied to Mara the Evil One in verse: "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 Manavagamiya recited these verses referring to the Blessed One: "Vipula is called the best of mountains Among the hills of Rajagaha, Seta, the best of snow-clad mountains, The sun, the best of travelers in the sky."
"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."
(A series of deities who had formerly been ascetics in the non-Buddhist sects came to the Buddha, speaking verses in praise—or occasional criticism—of their former teachers)
References 1. www.accesstoinsight.org 2. https://suttacentral.net/ 3. The connected discourses of the Buddha (Bhikkhu Bodhi)