Seers by the Ocean

At Sāvatthī.

Sāvatthiyaṁ.

At Sāvatthī.

Sāvatthiyaṁ.

At Sāvatthī. Sāvatthiyaṁ.

“Once upon a time, mendicants, several seers who were ethical, of good character, settled in leaf huts on the ocean shore.*This opening is reminiscent of Ud 1.10, which specifies the location as Suppāraka

“Bhūtapubbaṁ, bhikkhave, sambahulā isayo sīlavanto kalyāṇadhammā samuddatīre paṇṇakuṭīsu sammanti.

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

“Bhūtapubbaṁ, bhikkhave, sambahulā isayo sīlavanto kalyāṇadhammā samuddatīre paṇṇakuṭīsu sammanti.

“Once upon a time, mendicants, several seers who were ethical, of good character, settled in leaf huts on the ocean shore.*This opening is reminiscent of Ud 1.10, which specifies the location as Suppāraka“Bhūtapubbaṁ, bhikkhave, sambahulā isayo sīlavanto kalyāṇadhammā samuddatīre paṇṇakuṭīsu sammanti.

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

Tena kho pana samayena devāsurasaṅgāmo samupabyūḷho ahosi.

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

Tena kho pana samayena devāsurasaṅgāmo samupabyūḷho ahosi.

Now at that time a battle was fought between the gods and the titans. Tena kho pana samayena devāsurasaṅgāmo samupabyūḷho ahosi.

Then the seers thought, ‘The gods are principled, the titans are unprincipled.*The sages may have been virtuous, but they were not above a little realpolitik. 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?’*A barbarian (dāsa) who “fancied himself godlike” (Rig Veda 7.18.20), Śambara’s 99 mountain forts were destroyed for their bounty (6.47.23) by Indra on behalf of Divodāsa Atithigva (4.26.3). His mention close to Virocana (SN 11.8) fits the Arthaśāstra, where they are both invoked together (14.3.19). Despite his decisive defeat at the hands of Indra, later legend makes him a formidable foe and master of sorcery (see SN 11.23).

Atha kho, bhikkhave, tesaṁ isīnaṁ sīlavantānaṁ kalyāṇadhammānaṁ etadahosi: ‘dhammikā kho devā, adhammikā asurā. Siyāpi no asurato bhayaṁ. Yannūna mayaṁ sambaraṁ asurindaṁ upasaṅkamitvā abhayadakkhiṇaṁ yāceyyāmā’ti.

Then the seers thought,

Atha kho, bhikkhave, tesaṁ isīnaṁ sīlavantānaṁ kalyāṇadhammānaṁ etadahosi:

‘The gods are principled, the titans are unprincipled.*

‘dhammikā kho devā, adhammikā asurā.

We may be at risk from the titans.

Siyāpi no asurato bhayaṁ.

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

Yannūna mayaṁ sambaraṁ asurindaṁ upasaṅkamitvā abhayadakkhiṇaṁ yāceyyāmā’ti.

Then the seers thought, Atha kho, bhikkhave, tesaṁ isīnaṁ sīlavantānaṁ kalyāṇadhammānaṁ etadahosi: ‘The gods are principled, the titans are unprincipled.*The sages may have been virtuous, but they were not above a little realpolitik.‘dhammikā kho devā, adhammikā asurā. We may be at risk from the titans. Siyāpi no asurato bhayaṁ. Why don’t we approach Sambara, lord of titans, and beg him for a pledge of safety?’*A barbarian (dāsa) who “fancied himself godlike” (Rig Veda 7.18.20), Śambara’s 99 mountain forts were destroyed for their bounty (6.47.23) by Indra on behalf of Divodāsa Atithigva (4.26.3). His mention close to Virocana (SN 11.8) fits the Arthaśāstra, where they are both invoked together (14.3.19). Despite his decisive defeat at the hands of Indra, later legend makes him a formidable foe and master of sorcery (see SN 11.23).Yannūna mayaṁ sambaraṁ asurindaṁ upasaṅkamitvā abhayadakkhiṇaṁ yāceyyāmā’ti.

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:

Atha kho, bhikkhave, te isayo sīlavanto kalyāṇadhammā—seyyathāpi nāmanāmaOriginalmente se refería a la función psicológica central de conceptualizar y nombrar cosas. Gradualmente evolucionó para abarcar todos los fenómenos mentales. En los suttas a veces se define como vedanā (sensación), saññā (percepción), cetanā (intención, volición), phassa (contacto sensorial), y manasikāra (atención, advertencia). Comparar con rūpa. En el Abhidhamma, nāma pasó a referirse a los componentes mentales de los cinco khandhas.Ver en el glosario balavā puriso samiñjitaṁ vā bāhaṁ pasāreyya, pasāritaṁ vā bāhaṁ samiñjeyya; evameva—samuddatīre paṇṇakuṭīsu antarahitā sambarassa asurindassa sammukhe pāturahesuṁ. Atha kho, bhikkhave, te isayo sīlavanto kalyāṇadhammā sambaraṁ asurindaṁ gāthāya ajjhabhāsiṁsu:

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.

Atha kho, bhikkhave, te isayo sīlavanto kalyāṇadhammā—seyyathāpi nāma balavā puriso samiñjitaṁ vā bāhaṁ pasāreyya, pasāritaṁ vā bāhaṁ samiñjeyya; evameva—samuddatīre paṇṇakuṭīsu antarahitā sambarassa asurindassa sammukhe pāturahesuṁ.

Then those seers addressed Sambara in verse:

Atha kho, bhikkhave, te isayo sīlavanto kalyāṇadhammā sambaraṁ asurindaṁ gāthāya ajjhabhāsiṁsu:

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. Atha kho, bhikkhave, te isayo sīlavanto kalyāṇadhammā—seyyathāpi nāmanāmaOriginalmente se refería a la función psicológica central de conceptualizar y nombrar cosas. Gradualmente evolucionó para abarcar todos los fenómenos mentales. En los suttas a veces se define como vedanā (sensación), saññā (percepción), cetanā (intención, volición), phassa (contacto sensorial), y manasikāra (atención, advertencia). Comparar con rūpa. En el Abhidhamma, nāma pasó a referirse a los componentes mentales de los cinco khandhas.Ver en el glosario balavā puriso samiñjitaṁ vā bāhaṁ pasāreyya, pasāritaṁ vā bāhaṁ samiñjeyya; evameva—samuddatīre paṇṇakuṭīsu antarahitā sambarassa asurindassa sammukhe pāturahesuṁ. Then those seers addressed Sambara in verse: Atha kho, bhikkhave, te isayo sīlavanto kalyāṇadhammā sambaraṁ asurindaṁ gāthāya ajjhabhāsiṁsu:

‘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.’

‘Isayo sambaraṁ pattā, yācanti abhayadakkhiṇaṁ; Kāmaṅkaro hi te dātuṁ, bhayassa abhayassa vā’ti.

‘The seers have come to Sambara

‘Isayo sambaraṁ pattā,

to beg for a pledge of safety.

yācanti abhayadakkhiṇaṁ;

For you can give them what you wish,

Kāmaṅkaro hi te dātuṁ,

whether danger or safety.’

bhayassa abhayassa vā’ti.

‘The seers have come to Sambara ‘Isayo sambaraṁ pattā, to beg for a pledge of safety. yācanti abhayadakkhiṇaṁ; For you can give them what you wish, Kāmaṅkaro hi te dātuṁ, whether danger or safety.’ bhayassa abhayassa vā’ti.

‘There is no safety for seers, the hated associates of Sakka! Though you beg me for your safety, I’ll only give you fear!’

‘Isīnaṁ abhayaṁ natthi, duṭṭhānaṁ sakkasevinaṁ; Abhayaṁ yācamānānaṁ, bhayameva dadāmi vo’ti.

‘There is no safety for seers,

‘Isīnaṁ abhayaṁ natthi,

the hated associates of Sakka!

duṭṭhānaṁ sakkasevinaṁ;

Though you beg me for your safety,

Abhayaṁ yācamānānaṁ,

I’ll only give you fear!’

bhayameva dadāmi vo’ti.

‘There is no safety for seers, ‘Isīnaṁ abhayaṁ natthi, the hated associates of Sakka! duṭṭhānaṁ sakkasevinaṁ; Though you beg me for your safety, Abhayaṁ yācamānānaṁ, I’ll only give you fear!’ bhayameva dadāmi vo’ti.

‘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!

‘Abhayaṁ yācamānānaṁ, bhayameva dadāsi no; Paṭiggaṇhāma te etaṁ, akkhayaṁ hotu te bhayaṁ.

‘Though we beg you for our safety,

‘Abhayaṁ yācamānānaṁ,

you give us only fear.

bhayameva dadāsi no;

This is what we get from you:

Paṭiggaṇhāma te etaṁ,

may endless peril come to you!

akkhayaṁ hotu te bhayaṁ.

‘Though we beg you for our safety, ‘Abhayaṁ yācamānānaṁ, you give us only fear. bhayameva dadāsi no; This is what we get from you: Paṭiggaṇhāma te etaṁ, may endless peril come to you! akkhayaṁ hotu te bhayaṁ.

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,*Tāta (“my dear”) here is an endearment of pity (“oh hon”). now you’ll experience the fruit.’

Yādisaṁ vapate bījaṁ, tādisaṁ harate phalaṁ; Kalyāṇakārī kalyāṇaṁ, pāpakārī ca pāpakaṁ; Pavuttaṁ tāta te bījaṁ, phalaṁ paccanubhossasī’ti.

Whatever kind of seed you sow,

Yādisaṁ vapate bījaṁ,

that is the fruit you reap.

tādisaṁ harate phalaṁ;

A doer of good gets good,

Kalyāṇakārī kalyāṇaṁ,

a doer of bad gets bad.

pāpakārī ca pāpakaṁ;

You, my dear, have sown your own seed,*

Pavuttaṁ tāta te bījaṁ,

now you’ll experience the fruit.’

phalaṁ paccanubhossasī’ti.

Whatever kind of seed you sow, Yādisaṁ vapate bījaṁ, that is the fruit you reap. tādisaṁ harate phalaṁ; A doer of good gets good, Kalyāṇakārī kalyāṇaṁ, a doer of bad gets bad. pāpakārī ca pāpakaṁ; You, my dear, have sown your own seed,*Tāta (“my dear”) here is an endearment of pity (“oh hon”).Pavuttaṁ tāta te bījaṁ, now you’ll experience the fruit.’ phalaṁ paccanubhossasī’ti.

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.

Atha kho, bhikkhave, te isayo sīlavanto kalyāṇadhammā sambaraṁ asurindaṁ abhisapitvā—seyyathāpi nāma balavā puriso samiñjitaṁ vā bāhaṁ pasāreyya, pasāritaṁ vā bāhaṁ samiñjeyya; evameva—sambarassa asurindassa sammukhe antarahitā samuddatīre paṇṇakuṭīsu pāturahesuṁ.

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.

Atha kho, bhikkhave, te isayo sīlavanto kalyāṇadhammā sambaraṁ asurindaṁ abhisapitvā—seyyathāpi nāma balavā puriso samiñjitaṁ vā bāhaṁ pasāreyya, pasāritaṁ vā bāhaṁ samiñjeyya; evameva—sambarassa asurindassa sammukhe antarahitā samuddatīre paṇṇakuṭīsu pāturahesuṁ.

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. Atha kho, bhikkhave, te isayo sīlavanto kalyāṇadhammā sambaraṁ asurindaṁ abhisapitvā—seyyathāpi nāma balavā puriso samiñjitaṁ vā bāhaṁ pasāreyya, pasāritaṁ vā bāhaṁ samiñjeyya; evameva—sambarassa asurindassa sammukhe antarahitā samuddatīre paṇṇakuṭīsu pāturahesuṁ.

But after being cursed by the seers, Sambara woke in alarm three times that night.”*This inverts the power of his magic to put people to sleep (Arthaśāstra 14.3.19).

Atha kho, bhikkhave, sambaro asurindo tehi isīhi sīlavantehi kalyāṇadhammehi abhisapito rattiyā sudaṁ tikkhattuṁ ubbijjī”ti.

But after being cursed by the seers, Sambara woke in alarm three times that night.”*

Atha kho, bhikkhave, sambaro asurindo tehi isīhi sīlavantehi kalyāṇadhammehi abhisapito rattiyā sudaṁ tikkhattuṁ ubbijjī”ti.

But after being cursed by the seers, Sambara woke in alarm three times that night.”*This inverts the power of his magic to put people to sleep (Arthaśāstra 14.3.19).Atha kho, bhikkhave, sambaro asurindo tehi isīhi sīlavantehi kalyāṇadhammehi abhisapito rattiyā sudaṁ tikkhattuṁ ubbijjī”ti.

Paṭhamo vaggo.

Tassuddānaṁ

Suvīraṁ susīmañceva, dhajaggaṁ vepacittino; Subhāsitaṁ jayañceva, kulāvakaṁ nadubbhiyaṁ; Verocana asurindo, isayo araññakañceva; Isayo ca samuddakāti.

Suvīraṁ susīmañceva,

dhajaggaṁ vepacittino;

Subhāsitaṁ jayañceva,

kulāvakaṁ nadubbhiyaṁ;

Verocana asurindo,

isayo araññakañceva;

Isayo ca samuddakāti.

Suvīraṁ susīmañceva, dhajaggaṁ vepacittino; Subhāsitaṁ jayañceva, kulāvakaṁ nadubbhiyaṁ; Verocana asurindo, isayo araññakañceva; Isayo ca samuddakāti.

Linked Discourses

1. Chapter One

Saṁyutta Nikāya

1. Paṭhamavagga

Linked Discourses

1. Chapter One

Saṁyutta Nikāya

1. Paṭhamavagga