SN11.1

Linked Discourses 11.1

Chapter One

With Suvīra

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:

“Once upon a time, mendicants, the titans marched against the gods.

Then Sakka, lord of gods, addressed the godling Suvīra,

‘Dear Suvīra, the titans march against the gods!

Go, and march against the titans!’

‘Yes, lord,’ replied Suvīra. But he fell into negligence.

For a second time Sakka addressed Suvīra,

‘Dear Suvīra, the titans march against the gods!

Go, and march against the titans!’

‘Yes, lord,’ replied Suvīra. But for a second time he fell into negligence.

For a third time Sakka addressed Suvīra,

‘Dear Suvīra, the titans march against the gods!

Go, and march against the titans!’

‘Yes, lord,’ replied Suvīra. But for a third time he fell into negligence.

Then Sakka addressed the godling Suvīra in verse:

‘Suvīra, go to that place

where you can achieve happiness

without working for it or trying hard—

and take me with you!’

‘That a lazy man who does no work,

and doesn’t do his duty,

can fulfill all his desires:

Sakka, render me this boon!’

‘Suvīra, go to that place

where a lazy man who does no work

prospers in unending happiness—

and take me with you!’

‘O Sakka, first among gods,

that we might find the happiness

that’s sorrowless, unstressed:

Sakka, render me this boon!’

‘If there exists anywhere a place

where one can live happily without working,

that surely would be extinguishment’s path!

Go there, Suvīra,

and take me with you!’

Since, mendicants, even that Sakka, lord of gods—while living off of the fruit of his good deeds, and ruling as sovereign lord over these gods of the thirty-three—will speak in praise of initiative and energy,

you can excel at this, for you who have gone forth in such a well explained teaching and training can try hard, strive, and make an effort to attain the unattained, achieve the unachieved, and realize the unrealized.”

SN11.2

Linked Discourses 11.2

Chapter One

With Susīma

At Sāvatthī.

There the Buddha addressed the mendicants,

“Mendicants!”

“Venerable sir,” they replied.

The Buddha said this:

“Once upon a time, mendicants, the titans marched against the gods.

Then Sakka, lord of gods, addressed the godling Susīma,

‘Dear Susīma, the titans march against the gods!

Go, and march against the titans!’

‘Yes, lord,’ replied Susīma. But he fell into negligence.

For a second time …

For a third time …

Then Sakka addressed the godling Susīma in verse:

‘Susīma, go to that place

where you can achieve happiness

without working for it or trying hard—

and take me with you!’

‘That a lazy man who does no work,

and doesn’t do his duty,

should fulfill all his desires:

Sakka, render me this boon!’

‘Susīma, go to that place

where a lazy man who does no work

prospers in unending happiness—

and take me with you!’

‘O Sakka, first among gods,

that we might find the happiness

that’s sorrowless, unstressed:

Sakka, render me this boon!’

‘If there exists anywhere a place

where one can live happily without working,

that surely would be extinguishment’s path!

Susīma, go to that place

and take me with you!’

Since, mendicants, even that Sakka, lord of gods—while living off of the fruit of his good deeds, and ruling as sovereign lord over these gods of the thirty-three—will speak in praise of initiative and energy,

you can excel at this, for you who have gone forth in such a well explained teaching and training can try hard, strive, and make an effort to attain the unattained, achieve the unachieved, and realize the unrealized.”

SN11.3

Linked Discourses 11.3

Chapter One

The Banner’s Crest

At Sāvatthī.

There the Buddha addressed the mendicants,

“Mendicants!”

“Venerable sir,” they replied.

The Buddha said this:

“Once upon a time, mendicants, a battle was fought between the gods and the titans.

Then Sakka, lord of gods, addressed the gods of the thirty-three:

‘Good fellows, when the gods are fighting, if you get scared or terrified, just look up at my banner’s crest.

Then your fear and terror will go away.

If you can’t see my banner’s crest, then look up at the banner’s crest of the Progenitor, king of gods.

Then your fear and terror will go away.

If you can’t see his banner’s crest, then look up at the banner’s crest of Varuṇa, king of gods.

Then your fear and terror will go away.

If you can’t see his banner’s crest, then look up at the banner’s crest of Īsāna, king of gods.

Then your fear and terror will go away.’

However, when they look up at those banner’s crests their fear and terror might go away or it might not.

Why is that?

Because Sakka is not free of greed, hate, and delusion. He is fearful, scared, nervous, quick to flee.

But, mendicants, I say this:

If you’ve gone to a wilderness, or to the root of a tree, or to an empty hut and you get scared or terrified, just recollect me:

‘That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those fit for training, teacher of gods and humans, awakened, blessed.’

Then your fear and terror will go away.

If you can’t recollect me, then recollect the teaching:

‘The teaching is well explained by the Buddha—apparent in the present life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves.’

Then your fear and terror will go away.

If you can’t recollect the teaching, then recollect the Saṅgha:

‘The Saṅgha of the Buddha’s disciples is practicing the way that’s good, direct, systematic, and proper. It consists of the four pairs, the eight individual persons. This is the Saṅgha of the Buddha’s disciples that is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a religious donation, worthy of greeting with cupped palms, and is the supreme field of merit for the world.’

Then your fear and terror will go away.

Why is that?

Because the Realized One is free of greed, hate, and delusion. He is fearless, brave, bold, and stands his ground.”

That is what the Buddha said.

Then the Holy One, the Teacher, went on to say:

“In the wilderness, at a tree’s root,

or an empty hut, O mendicants,

recollect the Buddha,

and no fear will come to you.

If you can’t recollect the Buddha—

the eldest in the world, the captain of men—

then recollect the teaching,

emancipating, well taught.

If you can’t recollect the teaching—

emancipating, well taught—

then recollect the Saṅgha,

the supreme field of merit.

Thus recollecting the Buddha,

the teaching, and the Saṅgha, mendicants,

fear and terror

and goosebumps will be no more.”

SN11.4

Linked Discourses 11.4

Chapter One

With Vepacitti

At Sāvatthī.

“Once upon a time, mendicants, a battle was fought between the gods and the titans.

Then Vepacitti, lord of titans, addressed the titans,

‘My good fellows, if the titans defeat the gods in this battle, bind Sakka, the lord of gods, by his limbs and neck and bring him to my presence in the citadel of the titans.’

Meanwhile, Sakka, lord of gods, addressed the gods of the thirty-three,

‘My good fellows, if the gods defeat the titans in this battle, bind Vepacitti by his limbs and neck and bring him to my presence in the Hall of Clear Right of the gods.’

In that battle the gods won and the titans lost.

So the gods of the thirty-three bound Vepacitti by his limbs and neck and brought him to Sakka’s presence in the Hall of Clear Right of the gods.

And as Sakka was entering and leaving the hall, Vepacitti abused and insulted him with rude, harsh words.

So Mātali the chariot handler addressed Sakka in verse:

‘O Maghavā, O Sakka,

is it from fear or from weakness

that you endure such harsh words

in the presence of Vepacitti?’

‘It’s not out of fear or weakness

that I’m patient with Vepacitti.

For how can a sensible person like me

get in a fight with a fool?’

‘Fools would vent even more

if there’s no one to put a stop to them.

So an attentive one should stop

a fool with forceful punishment.’

‘I think that this is the only way

to put a stop to a fool,

when you know that the other is upset,

be mindful and stay calm.’

‘In this mere endurance, Vāsava,

I see a flaw.

When a fool thinks,

“He endures me out of fear,”

the simpleton will go after you even harder,

like a cow chasing someone who runs away.’

‘Let him think this if he wishes, or not—

“He endures me out of fear.”

For the highest goal, one’s own,

naught better than patience is found.

When a strong person

endures a weakling,

they call that the ultimate patience,

for a weakling must always be patient.

The strength of folly

is really just weakness, they say.

But no one can challenge a person

who’s strong, guarded by the teaching.

When you get angry at an angry person

you just make things worse for yourself.

When you don’t get angry at an angry person

you win a battle hard to win.

When you know that the other is angry,

you act for the good of both

yourself and the other

if you’re mindful and stay calm.

People inexpert in the teaching

consider one who heals both

oneself and the other

to be a fool.’

Since, mendicants, even that Sakka, lord of gods—while living off of the fruit of his good deeds, and ruling as sovereign lord over these gods of the thirty-three—will speak in praise of patience and gentleness,

you can excel at this, for you who have gone forth in such a well explained teaching and training can develop patience and gentleness.”

SN11.5

Linked Discourses 11.5

Chapter One

Victory by Good Speech

At Sāvatthī.

“Once upon a time, mendicants, a battle was fought between the gods and the titans.

Then Vepacitti, lord of titans, said to Sakka, lord of gods,

‘Lord of gods, let there be victory by fine words!’

‘Vepacitti, let there be victory by fine words!’

Then the gods and the titans appointed a panel of judges, saying,

‘These will understand our good and bad statements.’

Then Vepacitti, lord of titans, said to Sakka, lord of gods,

‘Lord of gods, recite a verse!’

When he said this, Sakka said to him,

‘Vepacitti, you are the elder gods here.

Recite a verse.’

So Vepacitti spoke this verse:

‘Fools would vent even more

if there’s no one to put a stop to them.

So an intelligent person should stop

a fool with forceful punishment.’

The titans applauded Vepacitti’s verse, while the gods kept silent.

Then Vepacitti said to Sakka,

‘Lord of gods, recite a verse!’

So Sakka spoke this verse:

‘I think that this is the only way

to put a stop to a fool,

when you know that the other is upset,

be mindful and stay calm.’

The gods applauded Sakka’s verse, while the titans kept silent.

Then Sakka said to Vepacitti,

‘Vepacitti, recite a verse!’

So Vepacitti spoke this verse:

‘In this mere endurance, Vāsava,

I see a flaw.

When a fool thinks,

“He endures me out of fear,”

the simpleton will go after you even harder,

like a cow chasing someone who runs away.’

The titans applauded Vepacitti’s verse, while the gods kept silent.

Then Vepacitti said to Sakka,

‘Lord of gods, recite a verse!’

So Sakka spoke this verse:

‘Let him think this if he wishes, or not—

“He endures me out of fear.”

For the highest goal, one’s own,

naught better than patience is found.

When a strong person

endures a weakling,

they call that the ultimate patience,

for a weakling must always be patient.

The strength of folly

is really just weakness, they say.

But no one can challenge a person

who’s strong, guarded by the teaching.

When you get angry at an angry person

you just make things worse for yourself.

When you don’t get angry at an angry person

you win a battle hard to win.

When you know that the other is angry,

you act for the good of both

yourself and the other

if you’re mindful and stay calm.

People inexpert in the teaching

consider one who heals both

oneself and the other

to be a fool.’

The gods applauded Sakka’s verses, while the titans kept silent.

Then the panel of judges consisting of both gods and titans said this,

‘The verses spoken by Vepacitti

evoke punishment and violence. That’s how you get fights, arguments, and quarrels.

The verses spoken by Sakka

don’t evoke punishment and violence. That’s how you stay free of fights, arguments, and quarrels.

Sakka, lord of gods, wins victory by fine words!’

And that’s how Sakka came to win victory by fine words.”

SN11.6

Linked Discourses 11.6

Chapter One

Bird Nests

At Sāvatthī.

“Once upon a time, mendicants, a battle was fought between the gods and the titans.

In that battle the titans won and the gods lost.

Defeated, the gods fled north with the titans in pursuit.

Then Sakka, lord of gods, addressed his chariot handler Mātali in verse:

‘Mātali, don’t ram the bird nests

in the Red Silk-Cotton Woods with your draft-pole.

I’d rather give up our lives to the titans

than deprive these birds of their nests.’

‘Yes, lord,’ replied Mātali. And he turned the chariot back around, with its team of a thousand thoroughbreds.

Then the titans thought,

‘Now Sakka’s chariot has turned back.

The titans will have to fight the gods a second time!’ Terrified, they retreated right away to the citadel of the titans.

And that’s how Sakka came to win victory by principle.”

SN11.7

Linked Discourses 11.7

Chapter One

Not Betray

At Sāvatthī.

“Once upon a time, mendicants, as Sakka, lord of gods, was in private retreat this thought came to his mind,

‘I should never betray even a sworn enemy.’

And then Vepacitti, lord of titans, knowing Sakka’s train of thought, approached him.

Sakka saw Vepacitti coming off in the distance,

and said to him,

‘Stop, Vepacitti, you’re caught!’

‘Good fellow, don’t give up the idea you just had!’

‘Swear, Vepacitti, that you won’t betray me.’

‘Whatever bad things happen to a liar,

or to someone who slanders the noble ones,

or to someone who betrays a friend,

or to someone who’s ungrateful,

the same bad things impact

anyone who betrays you, Sujā’s husband.’”

SN11.8

Linked Discourses 11.8

Chapter One

Verocana, Lord of Titans

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 Verocana, lord of titans, approached the Buddha and stationed themselves one by each door-post.

Then Verocana spoke this verse in the Buddha’s presence:

“A man should make an effort

until his goal is accomplished.

A goal is splendid when accomplished—

this is the word of Verocana!”

“A man should make an effort

until his goal is accomplished.

For the goal that’s splendid when accomplished,

naught better than patience is found.”

“All beings are in need,

as they deserve in each case.

But even so, harnessed work is the highest

thing of value for all living creatures.

A goal is splendid when accomplished—

this is the word of Verocana!”

“All beings are in need,

as they deserve in each case.

But rather than harnessed work being the highest

thing of value for all living creatures,

for the goal that’s splendid when accomplished,

naught better than patience is found.”

SN11.9

Linked Discourses 11.9

Chapter One

Seers in the Wilderness

At Sāvatthī.

“Once upon a time, mendicants, several seers who were ethical, of good character, settled in leaf huts in a wilderness region.

Then Sakka, lord of gods, and Vepacitti, lord of titans, went to those seers.

Vepacitti put on his lined sandals, strapped on his sword, and, carrying a sunshade, entered the hermitage through the main gate. He walked right past those seers, keeping them at arm’s length.

Sakka took off his lined sandals, gave his sword to others, and, putting down his sunshade, entered the hermitage through the same gate. He stood downwind of those seers, revering them with cupped palms.

Then those seers addressed Sakka in verse:

‘When seers have been long initiated,

the odor of their bodies goes with the gale.

You’d better leave, O thousand-eyed!

The odor of the seers is unclean, king of gods.’

‘When seers have been long initiated,

let the odor of their bodies go with the gale.

We yearn for this odor, sirs,

like a colorful crown of flowers.

The gods don’t see it as repulsive.’”

SN11.10

Linked Discourses 11.10

Chapter One

Seers by the Ocean

At Sāvatthī.

“Once upon a time, mendicants, several seers who were ethical, of good character, settled in leaf huts on the ocean shore.

Now at that time a battle was fought between the gods and the titans.

Then the seers thought,

‘The gods are principled, the titans are unprincipled.

We may be at risk from the titans.

Why don’t we approach Sambara, lord of titans, and beg him for a pledge of safety?’

Then, as easily as a strong person would extend or contract their arm, those seers vanished from those leaf huts on the ocean shore and reappeared in Sambara’s presence.

Then those seers addressed Sambara in verse:

‘The seers have come to Sambara

to beg for a pledge of safety.

For you can give them what you wish,

whether danger or safety.’

‘There is no safety for seers,

the hated associates of Sakka!

Though you beg me for your safety,

I’ll only give you fear!’

‘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.”

SN11.11

Linked Discourses 11.11

Chapter Two

Vows

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.”

SN11.12

Linked Discourses 11.12

Chapter Two

Sakka’s Names

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.”

SN11.13

Linked Discourses 11.13

Chapter Two

With Mahāli

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.”

SN11.14

Linked Discourses 11.14

Chapter Two

Poor

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.’”

SN11.15

Linked Discourses 11.15

Chapter Two

Delightful

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.”

SN11.16

Linked Discourses 11.16

Chapter Two

Sponsoring Sacrifice

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.”

SN11.17

Linked Discourses 11.17

Chapter Two

Homage to the Buddha

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!’”

SN11.18

Linked Discourses 11.18

Chapter Two

Homage of Householders

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.”

SN11.19

Linked Discourses 11.19

Chapter Two

Homage of the Teacher

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.”

SN11.20

Linked Discourses 11.20

Chapter Two

Homage of the Saṅgha

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.”

SN11.21

Linked Discourses 11.21

Chapter Three

Slain

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.”

SN11.22

Linked Discourses 11.22

Chapter Three

Ugly

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.’”

SN11.23

Linked Discourses 11.23

Chapter Three

The Sambari Sorcery

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.’”

SN11.24

Linked Discourses 11.24

Chapter Three

Transgression

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.’”

SN11.25

Linked Discourses 11.25

Chapter Three

Don’t Be Angry

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.