1. Chiefs

Fury

sn42.1:1 At Sāvatthī. Then Fury the chief went up to the Buddha, bowed, sat down to one side, and said to him: “What is the cause, sir, what is the reason why some people are regarded as furious, while others are regarded as gentle?” “Take someone who hasn’t given up greed. So they get annoyed by others, and they show it. They’re regarded as furious. They haven’t given up hate. So they get annoyed by others, and they show it. They’re regarded as furious. They haven’t given up delusion. So they get annoyed by others, and they show it. They’re regarded as furious. This is the cause, this is the reason why some people are regarded as furious.

sn42.1:2 But take someone who has given up greed. So they don’t get annoyed by others, and don’t show it. They’re regarded as gentle. They’ve given up hate. So they don’t get annoyed by others, and don’t show it. They’re regarded as gentle. They’ve given up delusion. So they don’t get annoyed by others, and don’t show it. They’re regarded as gentle. This is the cause, this is the reason why some people are regarded as gentle.”

sn42.1:3 When he said this, Fury the chief said to the Buddha, “Excellent, sir! Excellent! As if he were righting the overturned, or revealing the hidden, or pointing out the path to the lost, or lighting a lamp in the dark so people with clear eyes can see what’s there, the Buddha has made the teaching clear in many ways. I go for refuge to the Buddha, to the teaching, and to the mendicant Saṅgha. From this day forth, may the Buddha remember me as a lay follower who has gone for refuge for life.”

1. Chiefs

With Tālapuṭa

sn42.2:1 At one time the Buddha was staying near Rājagaha in the Bamboo Grove, the squirrels’ feeding ground. Then Tālapuṭa the dancing chief came up to the Buddha, bowed, sat down to one side, and said to him: “Sir, I have heard that the dancers of the past who were tutors of tutors said: ‘Suppose a dancer entertains and amuses people on a stage or at a festival with mixed truth and lies. When their body breaks up, after death, they enter the company of laughing angels.’ What does the Buddha say about this?” “Enough, chief, let it be. Don’t ask me that.” For a second time … And for a third time Tālapuṭa said to the Buddha: “Sir, I have heard that the dancers of the past who were tutors of tutors said: ‘Suppose a dancer entertains and amuses people on a stage or at a festival with mixed truth and lies. When their body breaks up, after death, they enter the company of laughing angels.’ What does the Buddha say about this?”

sn42.2:2 “Clearly, chief, I’m not getting through to you when I say: ‘Enough, chief, let it be. Don’t ask me that.’ Nevertheless, I will answer you. When sentient beings are still not free of greed, and are still bound by greed, a dancer in a stage or festival presents them with even more arousing things. When sentient beings are still not free of hate, and are still bound by hate, a dancer in a stage or festival presents them with even more hateful things. When sentient beings are still not free of delusion, and are still bound by delusion, a dancer in a stage or festival presents them with even more delusory things. And so, being heedless and negligent themselves, they’ve encouraged others to be heedless and negligent. When their body breaks up, after death, they end up in the hell called ‘Laughter’. But if you have such a view: ‘Suppose a dancer entertains and amuses people on a stage or at a festival with mixed truth and lies. When their body breaks up, after death, they enter the company of laughing angels.’ This is your wrong view. An individual with wrong view ends up in one of two places, I say: hell or a state of ruin.”

sn42.2:3 When he said this, Tālapuṭa cried and burst out in tears. “This is what I didn’t get through to you when I said: ‘Enough, chief, let it be. Don’t ask me that.’” “Sir, I’m not crying because of what the Buddha said. But sir, for a long time I’ve been cheated, tricked, and deceived by the dancers of the past who were tutors of tutors, who said: ‘Suppose a dancer entertains and amuses people on a stage or at a festival with mixed truth and lies. When their body breaks up, after death, they enter the company of laughing angels.’ Excellent, sir! Excellent! As if he were righting the overturned, or revealing the hidden, or pointing out the path to the lost, or lighting a lamp in the dark so people with clear eyes can see what’s there, the Buddha has made the teaching clear in many ways. I go for refuge to the Buddha, to the teaching, and to the mendicant Saṅgha. Sir, may I receive the going forth, the ordination in the Buddha’s presence?” And Tālapuṭa the dancing chief received the going forth, the ordination in the Buddha’s presence. Not long after his ordination, Venerable Tālapuṭa became one of the perfected.

1. Chiefs

A Warrior

sn42.3:1 Then Dustin the warrior chief went up to the Buddha, bowed, sat down to one side, and said to him: “Sir, I have heard that the warriors of the past who were tutors of tutors said: ‘Suppose a warrior, while striving and struggling in battle, is killed and finished off by his foes. When his body breaks up, after death, he enters the company of the angels of the fallen.’ What does the Buddha say about this?” “Enough, chief, let it be. Don’t ask me that.” For a second time … And for a third time Dustin the warrior chief said to the Buddha: “Sir, I have heard that the warriors of the past who were tutors of tutors said: ‘Suppose a warrior, while striving and struggling in battle, is killed and finished off by his foes. When his body breaks up, after death, he enters the company of the angels of the fallen.’ What does the Buddha say about this?”

sn42.3:2 “Clearly, chief, I’m not getting through to you when I say: ‘Enough, chief, let it be. Don’t ask me that.’ Nevertheless, I will answer you. When a warrior strives and struggles in battle, their mind is already low, degraded, and misdirected as they think: ‘May these sentient beings be killed, slaughtered, slain, destroyed, or annihilated!’ His foes kill him and finish him off, and when his body breaks up, after death, he ends up in the hell called ‘The Fallen’. But if you have such a view: ‘Suppose a warrior, while striving and struggling in battle, is killed and finished off by his foes. When his body breaks up, after death, he enters the company of the angels of the fallen.’ This is your wrong view. An individual with wrong view ends up in one of two places, I say: hell or a state of ruin.”

sn42.3:3 When he said this, Dustin the warrior chief cried and burst out in tears. “This is what I didn’t get through to you when I said: ‘Enough, chief, let it be. Don’t ask me that.’” “Sir, I’m not crying because of what the Buddha said. But sir, for a long time I’ve been cheated, tricked, and deceived by the warriors of the past who were tutors of tutors, who said: ‘Suppose a warrior, while striving and struggling in battle, is killed and finished off by his foes. When his body breaks up, after death, he enters the company of the angels of the fallen.’ Excellent, sir! Excellent! … From this day forth, may the Buddha remember me as a lay follower who has gone for refuge for life.”

1. Chiefs

An Elephant Marshal

sn42.4:1 Then an elephant marshal chief went up to the Buddha … “From this day forth, may the Buddha remember me as a lay follower who has gone for refuge for life.”

1. Chiefs

A Cavalryman

sn42.5:1 Then a cavalry chief went up to the Buddha …

sn42.5:4 “From this day forth, may the Buddha remember me as a lay follower who has gone for refuge for life.”

1. Chiefs

With Asibandhaka’s Son

sn42.6:1 At one time the Buddha was staying near Nāḷandā in Pāvārika’s Mango Grove. Then Asibandhaka’s son the chief went up to the Buddha, bowed, sat down to one side, and said to him:

sn42.6:2 “Sir, there are western brahmins garlanded with aquatic flowers who carry pitchers, immerse themselves in water, and serve the sacred flame. When someone has passed away, oh! they lift them up, send them well, and convey them to heaven. But what about the Blessed One, the perfected one, the fully awakened Buddha: is he able to ensure that the whole world will enter a good place, the Garden, when their body breaks up, after death?”

sn42.6:3 “Well then, chief, I’ll ask you about this in return, and you can answer as you like.

sn42.6:4 What do you think, chief? Take a person who kills living creatures, steals, and commits sexual misconduct. They use speech that’s false, backbiting, harsh, or nonsensical. And they’re covetous, malicious, and have wrong view. A large crowd were to come together to offer up supplication and entreaty, circumambulating them with cupped palms and saying: ‘When this person’s body breaks up, after death, may they enter a good place, the Garden!’ What do you think, chief? Would that person enter the Garden because of their supplications?” “No, sir.”

sn42.6:5 “Chief, suppose a person were to throw a broad rock into a deep lake. And a large crowd were to come together to offer up supplication and entreaty, circumambulating it with cupped palms, and saying: ‘Rise, good rock! Float, good rock! Float to shore, good rock!’ What do you think, chief? Would that broad rock rise up or float because of their supplications?” “No, sir.” “In the same way, take a person who kills living creatures, steals, and commits sexual misconduct. They use speech that’s false, backbiting, harsh, or nonsensical. And they’re covetous, malicious, and have wrong view. Even though a large crowd were to come together to offer up supplication and entreaty … when their body breaks up, after death, they end up in a place of loss, a bad place, the underworld, hell.

sn42.6:6 What do you think, chief? Take a person who doesn’t kill living creatures, steal, or commit sexual misconduct. They don’t use speech that’s false, backbiting, harsh, or nonsensical. And they’re contented, kind-hearted, with right view. And a large crowd were to come together to offer up supplication and entreaty, circumambulating them with cupped palms and saying: ‘When this person’s body breaks up, after death, may they end up in a place of loss, a bad place, the underworld, hell!’ What do you think, chief? Would that person end up in hell because of their supplications?” “No, sir.”

sn42.6:7 “Chief, suppose a person were to sink a pot of ghee or oil into a deep lake and break it open. Its shards and chips would sink down, while the ghee or oil in it would rise up. And a large crowd were to come together to offer up supplication and entreaty, circumambulating it with cupped palms and saying: ‘Sink, good ghee or oil! Descend, good ghee or oil! Go down, good ghee or oil!’ What do you think, chief? Would that ghee or oil sink and descend because of their supplications?” “No, sir.”

sn42.6:8 “In the same way, take a person who doesn’t kill living creatures, steal, or commit sexual misconduct. They don’t use speech that’s false, backbiting, harsh, or nonsensical. And they’re contented, kind-hearted, with right view. Even though a large crowd were to come together to offer up supplication and entreaty … when their body breaks up, after death, they enter a good place, the Garden.” When he said this, Asibandhaka’s son the chief said to the Buddha, “Excellent, sir! … From this day forth, may the Buddha remember me as a lay follower who has gone for refuge for life.”

1. Chiefs

The Simile of the Field

sn42.7:1 At one time the Buddha was staying near Nāḷandā in Pāvārika’s Mango Grove. Then Asibandhaka’s son the chief went up to the Buddha, bowed, sat down to one side, and said to him: “Sir, doesn’t the Buddha live full of sympathy for all living beings?” “Yes, chief.” “So why then, sir, do you teach some people thoroughly and others less thoroughly?” “Well then, chief, I’ll ask you about this in return, and you can answer as you like. What do you think? Suppose a farmer has three fields: one is good, one is average, and one is poor—bad ground of sand and salt. What do you think? When that farmer wants to plant seeds, where would he plant them first: the good field, the average one, or the poor one?” “Sir, he’d plant them first in the good field, then the average, then he may or may not plant seed in the poor field. Why is that? Because at least it can be fodder for the cattle.”

sn42.7:2 “To me, the monks and nuns are like the good field. I teach them the Dhamma that’s good in the beginning, good in the middle, and good in the end, meaningful and well-phrased. And I reveal a spiritual practice that’s entirely full and pure. Why is that? Because they live with me as their island, asylum, shelter, and refuge. To me, the laymen and laywomen are like the average field. I also teach them the Dhamma that’s good in the beginning, good in the middle, and good in the end, meaningful and well-phrased. And I reveal a spiritual practice that’s entirely full and pure. Why is that? Because they live relying on the guidance I bring from God as their island, asylum, and shelter. To me, the ascetics, brahmins, and wanderers of other religions are like the poor field, the bad ground of sand and salt. I also teach them the Dhamma that’s good in the beginning, good in the middle, and good in the end, meaningful and well-phrased. And I reveal a spiritual practice that’s entirely full and pure. Why is that? Hopefully they might understand even a single sentence, which would be for their lasting welfare and happiness.

sn42.7:3 Suppose a person had three water jars: one that’s uncracked and nonporous; one that’s uncracked but porous; and one that’s cracked and porous. What do you think? When that person wants to store water, where would they store it first: in the jar that’s uncracked and nonporous, the one that’s uncracked but porous, or the one that’s cracked and porous?” “Sir, they’d store water first in the jar that’s uncracked and nonporous, then the one that’s uncracked but porous, then they may or may not store water in the one that’s cracked and porous. Why is that? Because at least it can be used for washing the dishes.”

sn42.7:4 “To me, the monks and nuns are like the water jar that’s uncracked and nonporous. I teach them the Dhamma that’s good in the beginning, good in the middle, and good in the end, meaningful and well-phrased. And I reveal a spiritual practice that’s entirely full and pure. Why is that? Because they live with me as their island, asylum, shelter, and refuge. To me, the laymen and laywomen are like the water jar that’s uncracked but porous. I also teach them the Dhamma that’s good in the beginning, good in the middle, and good in the end, meaningful and well-phrased. And I reveal a spiritual practice that’s entirely full and pure. Why is that? Because they live relying on the guidance I bring from God as their island, asylum, and shelter. To me, the ascetics, brahmins, and wanderers of other religions are like the water jar that’s cracked and porous. I also teach them the Dhamma that’s good in the beginning, good in the middle, and good in the end, meaningful and well-phrased. And I reveal a spiritual practice that’s entirely full and pure. Why is that? Hopefully they might understand even a single sentence, which would be for their lasting welfare and happiness.”

sn42.7:5 When he said this, Asibandhaka’s son the chief said to the Buddha, “Excellent, sir! Excellent! … From this day forth, may the Buddha remember me as a lay follower who has gone for refuge for life.”

1. Chiefs

A Horn Blower

sn42.8:1 At one time the Buddha was staying near Nāḷandā in Pāvārika’s Mango Grove. Then Asibandhaka’s son the chief, who was a disciple of the Jains, went up to the Buddha, and sat down to one side. The Buddha said to him, “Chief, how does the Jain ascetic of the Ñātika clan teach his disciples?” “Sir, this is how the Jain Ñātika teaches his disciples: ‘Everyone who kills a living creature, steals, commits sexual misconduct, or lies goes to a place of loss, to hell. You’re led on by what you frequently live by.’ This is how the Jain Ñātika teaches his disciples.” “‘You’re led on by what you usually live by’: if this were true, then, according to what the Jain Ñātika says, no one would go to a place of loss, to hell.

sn42.8:2 What do you think, chief? Take a person who kills living creatures. If we compare periods of time during the day and night, which is more frequent: the occasions when they’re killing or when they’re not killing?” “The occasions when they’re killing are less frequent, while the occasions when they’re not killing are more frequent.” “‘You’re led on by what you usually live by’: if this were true, then, according to what the Jain ascetic of the Ñātika clan says, no one would go to a place of loss, to hell.

sn42.8:3 What do you think, chief? Take a person who steals …

sn42.8:4 Take a person who commits sexual misconduct …

sn42.8:5 Take a person who lies. If we compare periods of time during the day and night, which is more frequent: the occasions when they’re lying or when they’re not lying?” “The occasions when they’re lying are less frequent, while the occasions when they’re not lying are more frequent.” “‘You’re led on by what you usually live by’: if this were true, then, according to what the Jain Ñātika says, no one would go to a place of loss, to hell.

sn42.8:6 Take some teacher who has this doctrine and view: ‘Everyone who kills a living creature, steals, commits sexual misconduct, or lies goes to a place of loss, to hell.’ And there’s a disciple who is devoted to that teacher. They think: ‘My teacher has this doctrine and view: “Everyone who kills a living creature, steals, commits sexual misconduct, or lies goes to a place of loss, to hell.” But I’ve killed living creatures … stolen … committed sexual misconduct … or lied.’ They get the view: ‘I too am going to a place of loss, to hell.’ Unless they give up that speech and that thought, and let go of that view, they will be placed in hell as if delivered there.

sn42.8:7 But consider when a Realized One arises in the world, perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those fit for training, teacher of humankind, awakened, blessed. In many ways he criticizes and denounces killing living creatures, saying: ‘Stop killing living creatures!’ He criticizes and denounces stealing … sexual misconduct … lying, saying: ‘Stop lying!’ And there’s a disciple who is devoted to that teacher. Then they reflect: ‘In many ways the Buddha criticizes and denounces killing living creatures, saying: “Stop killing living creatures!” But I have killed living creatures to a certain extent. That’s not right, it’s not good, and I feel remorseful because of it. But I can’t undo what I have done.’ Reflecting like this, they give up killing living creatures, and in future they don’t kill living creatures. That’s how to give up this bad deed and get past it.

sn42.8:8 ‘In many ways the Buddha criticizes and denounces stealing …’

sn42.8:9 ‘In many ways the Buddha criticizes and denounces sexual misconduct …’

sn42.8:10 ‘In many ways the Buddha criticizes and denounces lying, saying: “Stop lying!” But I have lied to a certain extent. That’s not right, it’s not good, and I feel remorseful because of it. But I can’t undo what I have done.’ Reflecting like this, they give up lying, and in future they refrain from lying. That’s how to give up this bad deed and get past it.

sn42.8:11 They give up killing living creatures. They give up stealing. They give up sexual misconduct. They give up lying. They give up backbiting. They give up harsh speech. They give up talking nonsense. They give up covetousness. They give up ill will and malevolence. They give up wrong view and have right view.

sn42.8:12 That noble disciple is rid of desire, rid of ill will, unconfused, aware, and mindful. They meditate spreading a heart full of love to one direction, and to the second, and to the third, and to the fourth. In the same way above, below, across, everywhere, all around, they spread a heart full of love to the whole world—abundant, expansive, limitless, free of enmity and ill will. Suppose there was a powerful horn blower. They’d easily make themselves heard in the four quarters. In the same way, when the heart’s release by love has been developed and cultivated like this, any limited deeds they’ve done don’t remain or persist there.

sn42.8:13 Then that noble disciple is rid of desire, rid of ill will, unconfused, aware, and mindful. They meditate spreading a heart full of compassion … They meditate spreading a heart full of rejoicing … They meditate spreading a heart full of equanimity to one direction, and to the second, and to the third, and to the fourth. In the same way above, below, across, everywhere, all around, they spread a heart full of equanimity to the whole world—abundant, expansive, limitless, free of enmity and ill will. Suppose there was a powerful horn blower. They’d easily make themselves heard in the four quarters. In the same way, when the heart’s release by equanimity has been developed and cultivated like this, any limited deeds they’ve done don’t remain or persist there.”

sn42.8:14 When he said this, Asibandhaka’s son the chief said to the Buddha, “Excellent, sir! Excellent! … From this day forth, may the Buddha remember me as a lay follower who has gone for refuge for life.”

1. Chiefs

Families

sn42.9:1 At one time the Buddha was wandering in the land of the Kosalans together with a large Saṅgha of mendicants when he arrived at Nāḷandā. There he stayed near Nāḷandā in Pāvārika’s Mango Grove.