Linked Discourses on Gods

Chapter One

SN 2.1 With Kassapa (1st) Paṭhamakassapasutta

So I have heard. At one time the Buddha was staying near Sāvatthī in Jeta's Grove, Anāthapiṇḍika's monastery.

Then, late at night, the glorious god Kassapa, lighting up the entire Jeta's Grove, went up to the Buddha, bowed, stood to one side, and said to him, "The Buddha has revealed the mendicant, but not his instructions to a mendicant."

"Well then, Kassapa, clarify this matter yourself."

"They should train in following good advice,
in attending closely to ascetics,
in sitting alone in hidden places,
and in calming the mind."

That's what the god Kassapa said, and the teacher approved. Then Kassapa, knowing that the teacher approved, bowed and respectfully circled the Buddha, keeping him on his right, before vanishing right there.

SN 2.2 With Kassapa (2nd) Dutiyakassapasutta

At Sāvatthī.

Standing to one side, the god Kassapa recited this verse in the Buddha's presence:

"Suppose a mendicant is a meditator, freed in mind.
If they want to reach the heart's peace,
having known the arising and passing of the world,
good-hearted, independent, that is their reward."

SN 2.3 With Māgha Māghasutta

At Sāvatthī.

Then, late at night, the glorious god Māgha, lighting up the entire Jeta's Grove, went up to the Buddha, bowed, stood to one side, and addressed the Buddha in verse:

"When what is incinerated do you sleep at ease?
When what is incinerated is there no sorrow?
What is the one thing
whose killing you approve?"

"When anger's incinerated you sleep at ease.
When anger's incinerated there is no sorrow.
Anger has a poisonous root,
and a honey tip, O slayer of the Constrictor.
The noble ones praise its killing,
for when it's incinerated there is no sorrow."

SN 2.4 With Māghadha Māgadhasutta

At Sāvatthī.

Standing to one side, the god Māgadha addressed the Buddha in verse:

"How many lamps are there
that light up the world?
We've come to ask the Buddha;
how are we to understand this?"

"There are four lamps in the world,
a fifth is not found.
The sun blazes by day,
the moon glows at night,

while a fire lights up both
by day and by night.
But a Buddha is the best of lights:
this is the supreme radiance."

SN 2.5 With Dāmali Dāmalisutta

At Sāvatthī.

Then, late at night, the glorious god Dāmali, lighting up the entire Jeta's Grove, went up to the Buddha, bowed, stood to one side, and recited this verse in the Buddha's presence:

"This is what should be done by a brahmin:
unrelenting striving.
Then, with the giving up of sensual pleasures,
they won't hope to be reborn."

"The brahmin has nothing left to do,"
said the Buddha to Dāmali,
"for they've completed their task.
So long as a person fails to gain a footing in the river,
they swim with every limb.
But someone who has gained a footing
－ and stands on dry land
need not swim,
－ for they have reached the far shore.

Dāmali, this is a simile for the brahmin,
alert, a meditator who has ended defilements.
Since they've reached the end of rebirth and death,
they need not swim,
－ for they have reached the far shore."

SN 2.6 With Kāmada Kāmadasutta

At Sāvatthī.

Standing to one side, the god Kāmada said to the Buddha, "It's too hard, Blessed One! It's just too hard!"

"They do it even though it's hard,"
said the Buddha to Kāmada,
"the stable trainees with ethics, and immersion.
For one who has entered the homeless life,
contentment brings happiness."

"Such contentment, Blessed One, is hard to find."

"They find it even though it's hard,"
said the Buddha to Kāmada,
"those who love peace of mind;
whose minds love to meditate
day and night."

"But it's hard, Blessed One, to immerse this mind in samādhi."

"They become immersed in samādhi
－ even though it's hard,"
said the Buddha to Kāmada,
"those who love calming the faculties.
Having cut through the net of Death,
the noble ones, Kāmada, go on their way."

"But this path, Blessed One, is rough and hard to travel."

"Though it's rough, hard to travel,
the noble ones, Kāmada, go on their way.
The ignoble fall headfirst
on a rough path.
But the path of the noble ones is smooth,
for the noble ones are smooth amid the rough."

SN 2.7 With Pañcālacaṇḍa Pañcālacaṇḍasutta

At Sāvatthī.

Standing to one side, the god Pañcālacaṇḍa recited this verse in the Buddha's presence:

"The opening amid confinement
was discovered by the Buddha of vast intelligence,
who woke up to absorption,
the sage, the solitary bull."

"Even amid confinement they discover,"
said the Buddha to Pañcālacaṇḍa,
"the principle for attaining extinguishment.
Those who have acquired mindfulness
are perfectly serene in samādhi."

SN 2.8 With Tāyana Tāyanasutta

At Sāvatthī.

Then, late at night, the glorious god Tāyana, formerly a religious founder, lighting up the entire Jeta's Grove, went up to the Buddha, bowed, stood to one side, and recited these verses in the Buddha's presence:

"Strive and cut the stream!
Dispel sensual pleasures, brahmin.
A sage who doesn't give up sensual pleasures
is not reborn in a unified state.

If one is to do what should be done,
one should staunchly strive.
For the life gone forth when laxly led
just stirs up dust all the more.

A bad deed is better left undone,
for it will plague you later on.
A good deed is better done,
one that does not plague you.

When kusa grass is wrongly grasped
it only cuts the hand.
So too, the ascetic life, when wrongly taken,
drags you to hell.

Any lax act,
any corrupt observance,
or suspicious spiritual life,
is not very fruitful."

That's what the god Tāyana said. Then he bowed and respectfully circled the Buddha, keeping him on his right side, before vanishing right there.

Then, when the night had passed, the Buddha told the mendicants all that had happened.

"Mendicants, tonight, the glorious god Tāyana, formerly a religious founder, lighting up the entire Jeta's Grove, came to me, bowed, stood to one side, and recited these verses in my presence." The Buddha repeated the verses in full, adding:

"That's what the god Tāyana said. Then he bowed and respectfully circled me, keeping me on his right side, before vanishing right there. Mendicants, learn the verses of Tāyana! Memorize the verses of Tāyana! Remember the verses of Tāyana! These verses are beneficial and relate to the fundamentals of the spiritual life."

SN 2.9 The Moon Candimasutta

At Sāvatthī.

Now at that time the Moon God had been seized by Rāhu, lord of titans. Then the Moon God, recollecting the Buddha, at that time recited this verse:

"Homage to you, Buddha, hero!
You're free in every way.
I've wandered into confinement:
be my refuge!"

Then the Buddha addressed Rāhu in verse concerning the Moon God:

"The Moon God has gone for refuge
to the Realized One, the perfected one.
The Buddhas have compassion for the world---
so Rāhu, release the Moon!"

Then Rāhu, having released the Moon, rushed to see Vepacitti, lord of titans and stood to one side, shocked and awestruck. Vepacitti addressed him in verse:

"Why the rush?
Rāhu, you released the Moon
and came here looking like you're in shock:
why do you stand there so scared?"

"My head would have exploded in seven pieces,
I would have found no happiness in life,
if, when enchanted by the Buddha's verse,
I had not released the Moon."

SN 2.10 The Sun Sūriyasutta

At Sāvatthī.

Now at that time the Sun God had been seized by Rāhu, lord of titans. Then the Sun God, recollecting the Buddha, at that time recited this verse:

"Homage to you, Buddha, hero!
You're everywhere free.
I've wandered into confinement:
be my refuge!"

Then the Buddha addressed Rāhu in verse concerning the Sun God:

"The Sun God has gone for refuge
to the Realized One, the perfected one.
The Buddhas have compassion for the world---
so Rāhu, release the Sun!

He is a beacon in the darkness,
the blazing sun, circle of magnificent flame.
Rāhu, do not swallow him as he traverses the sky.
Rāhu, release my offspring, the Sun!"

Then Rāhu, having released the Sun, rushed to see Vepacitti, lord of titans and stood to one side, shocked and awestruck. Vepacitti addressed him in verse:

"Why the rush?
Rāhu, you released the Sun
and came here looking like you're in shock:
why do you stand there so scared?"

"My head would have exploded in seven pieces,
I would have found no joy in life,
if, when enchanted by the Buddha's verse,
I had not released the Sun."

The Chapter with Anāthapiṇḍika

SN 2.11 With Candimasa Candimasasutta

At Sāvatthī.

Then, late at night, the glorious god Candimasa, lighting up the entire Jeta's Grove, went up to the Buddha, bowed, stood to one side, and recited this verse in the Buddha's presence:

"Like deer in a mosquito-free marsh,
they will reach a safe place
having entered the absorptions,
unified, alert, and mindful."

"Like fish when the net is cut,
they will reach the far shore
having entered the absorptions,
diligent, with vices discarded."

SN 2.12 With Vishnu Veṇḍusutta

Standing to one side, the god Vishnu recited this verse in the Buddha's presence:

"Happy are the children of Manu
who pay homage to the Holy One!
They apply themselves to Gotama's instructions,
diligently training."

"Those who practice absorption
－ in accord with the training",
said the Buddha to Vishnu,
"in the way of teaching I've proclaimed,
they're in time to be diligent;
they won't fall under the sway of Death."

SN 2.13 With Dīghalaṭṭhi Dīghalaṭṭhisutta

So I have heard. At one time the Buddha was staying near Rājagaha, in the Bamboo Grove, the squirrels' feeding ground.

Then, late at night, the glorious god Dīghalaṭṭhi, lighting up the entire Bamboo Grove, went up to the Buddha, bowed, stood to one side, and recited this verse in the Buddha's presence:

"Suppose a mendicant is a meditator, freed in mind.
If they want to reach the heart's peace,
having known the arising and passing of the world,
good-hearted, independent, that is their reward."

SN 2.14 With Nandana Nandanasutta

Standing to one side, the god Nandana addressed the Buddha in verse:

"I ask you, Gotama, whose wisdom is vast,
the Blessed One
－ of unhindered knowledge and vision.
What kind of person do they call ethical?
What kind of person do they call wise?
What kind of person lives on
－ after transcending suffering?
What kind of person is worshipped by the deities?"

"A person who is ethical, wise, evolved,
becomes serene, loving absorption, mindful,
who's gotten rid of and given up all sorrows,
with defilements ended, they bear their final body.

That's the kind of person they call ethical.
That's the kind of person they call wise.
That kind of person lives on
－ after transcending suffering.
That kind of person is worshipped by the deities."

SN 2.15 With Candana Candanasutta

Standing to one side, the god Candana addressed the Buddha in verse:

"Who here crosses the flood,
tireless all day and night?
Who, not standing and unsupported,
does not sink in the deep?"

"Someone who is always endowed with ethics,
wise and serene,
energetic and resolute,
crosses the flood so hard to cross.

Someone who desists from sensual perception,
has moved past the fetter of form,
and has finished with relishing and greed
does not sink in the deep."

SN 2.16 With Vāsudatta Vāsudattasutta

Standing to one side, the god Vāsudatta recited this verse in the Buddha's presence:

"Like they're struck by a sword,
like their head was on fire,
a mendicant should wander mindful,
to give up sensual desire."

"Like they're struck by a sword,
like their head was on fire,
a mendicant should wander mindful,
to give up substantialist view."

SN 2.17 With Subrahmā Subrahmasutta

Standing to one side, the god Subrahmā addressed the Buddha in verse:

"This mind is always anxious,
this mind is always stressed
about stresses that haven't arisen
and those that have.
If there is a state free of anxiety,
please answer my question."

"Not without understanding and fervor,
not without restraining the sense faculties,
not without letting go of everything,
do I see safety for living creatures."

That is what the Buddha said. ... The god vanished right there.

SN 2.18 With Kakudha Kakudhasutta

So I have heard. At one time the Buddha was staying near Sāketa in the deer park at the Añjana Wood.

Then, late at night, the glorious god Kakudha, lighting up the entire Añjana Wood, went up to the Buddha, bowed, stood to one side, and said to him, "Do you delight, ascetic?"

"What have I gained, sir?"

"Well then, ascetic, do you sorrow?"

"What have I lost, sir?"

"Well then, ascetic, do you neither delight nor sorrow?"

"Yes, sir."

"I hope you're untroubled, mendicant,
I hope that delight isn't found in you.
I hope that discontent doesn't
overwhelm you as you sit alone."

"I'm genuinely untroubled, spirit,
and no delight is found in me.
And also discontent doesn't
overwhelm me as I sit alone."

"How are you untroubled, mendicant?
How is delight not found in you?
How does discontent not
overwhelm you as you sit alone?"

"Delight is born from misery,
misery is born from delight;
sir, you should know me as
a mendicant free of delight and misery."

"After a long time I see
a brahmin fully quenched.
A mendicant free of delight and misery,
he has crossed over clinging to the world."

SN 2.19 With Uttara Uttarasutta

At Rājagaha. Standing to one side, the god Uttara recited this verse in the Buddha's presence:

"This life, so very short, is led onward.
One led on to old age has no shelter.
Seeing this peril in death,
do good deeds that bring you joy."

"This life, so very short, is led onward.
One led on to old age has no shelter.
Seeing this peril in death,
a seeker of peace would drop the world's bait."

SN 2.20 With Anāthapiṇḍika Anāthapiṇḍikasutta

Standing to one side, the god Anāthapiṇḍika recited these verses in the Buddha's presence:

"This is indeed that Jeta's Grove,
frequented by the Saṅgha of seers,
where the King of Dhamma stayed:
it brings me joy!

Deeds, knowledge, and principle;
ethical conduct, an excellent livelihood;
by these are mortals purified,
not by clan or wealth.

That's why an astute person,
seeing what's good for themselves,
would examine the teaching rationally,
and thus be purified in it.

Sāriputta is full of wisdom,
ethics, and peace.
Even a mendicant who has crossed over
might at best equal him."

This is what the god Anāthapiṇḍika said. Then he bowed and respectfully circled the Buddha, keeping him on his right side, before vanishing right there.

Then, when the night had passed, the Buddha addressed the mendicants: "Mendicants, tonight, a certain glorious god, lighting up the entire Jeta's Grove, came to me, bowed, stood to one side, and recited these verses in my presence." The Buddha then repeated the verses in full.

When he said this, Venerable Ānanda said to the Buddha, "Sir, that god must surely have been Anāthapiṇḍika. For the householder Anāthapiṇḍika was devoted to Venerable Sāriputta."

"Good, good, Ānanda. You've reached the logical conclusion, as far as logic goes. For that was indeed the god Anāthapiṇḍika."

The Chapter on Various Sectarians

SN 2.21 With Shiva Sivasutta

So I have heard. At one time the Buddha was staying near Sāvatthī in Jeta's Grove, Anāthapiṇḍika's monastery.

Then, late at night, the glorious god Shiva, lighting up the entire Jeta's Grove, went up to the Buddha, bowed, stood to one side, and recited these verses in the Buddha's presence:

"Associate only with the virtuous!
Try to get close to the virtuous!
Understanding the true teaching of the good,
things get better, not worse.

Associate only with the virtuous!
Try to get close to the virtuous!
Understanding the true teaching of the good,
wisdom is gained---but not from anyone else.

Associate only with the virtuous!
Try to get close to the virtuous!
Understanding the true teaching of the good,
you grieve not among the grieving.

Associate only with the virtuous!
Try to get close to the virtuous!
Understanding the true teaching of the good,
you shine among your relatives.

Associate only with the virtuous!
Try to get close to the virtuous!
Understanding the true teaching of the good,
sentient beings go to a good place.

Associate only with the virtuous!
Try to get close to the virtuous!
Understanding the true teaching of the good,
sentient beings live happily."

Then the Buddha replied to Shiva in verse:

"Associate only with the virtuous!
Try to get close to the virtuous!
Understanding the true teaching of the good,
you're released from all suffering."

SN 2.22 With Khema Khemasutta

Standing to one side, the god Khema recited these verses in the Buddha's presence:

"Fools and simpletons behave
like their own worst enemies,
doing wicked deeds
that ripen as bitter fruit.

It's not good to do a deed
that plagues you later on,
for which you weep and wail,
as its effect stays with you.

It is good to do a deed
that doesn't plague you later on,
that gladdens and cheers,
as its effect stays with you."

"As a precaution, you should do
what you know is for your own welfare.
A thinker, a wise one would not proceed
thinking like the cart driver.

Suppose a cart driver leaves the highway,
so even and well compacted.
They enter upon a rough road,
and fret when their axle breaks.

So too, a dullard departs the good
to follow what's against the good.
Fallen in the jaws of death,
they fret like their axle's broken."

SN 2.23 With Serī Serīsutta

Standing to one side, the god Serī addressed the Buddha in verse:

"Both gods and humans
enjoy their food.
So what's the name of the spirit
who doesn't like food?"

"Those who give with faith
and a clear and confident heart,
partake of food
in this world and the next.

So you should dispel stinginess,
overcoming that stain, and give a gift.
The good deeds of sentient beings
support them in the next world."

"It's incredible, sir, it's amazing, how well said this was by the Buddha." He repeated the Buddha's verses, and said:

"Once upon a time, sir, I was a king named Serī, a giver, a donor, who praised giving. I gave gifts at the four gates to ascetics and brahmins, to paupers, vagrants, supplicants, and beggars. Then the ladies of my harem approached me and said, 'Your Majesty gives gifts, but we don't. Your Majesty, please support us to give gifts and make merit.' Then it occurred to me, 'I'm a giver, a donor, who praises giving. When they say, "We would give gifts", what am I to say?' And so I gave the first gate to the ladies of my harem. There they gave gifts, while my own giving dwindled.

Then my aristocrat vassals approached me and said, 'Your Majesty gives gifts, the ladies of your harem give gifts, but we don't. Your Majesty, please support us to give gifts and make merit.' Then it occurred to me, 'I'm a giver, a donor, who praises giving. When they say, "We would give gifts", what am I to say?' And so I gave the second gate to my aristocrat vassals. There they gave gifts, while my own giving dwindled.

Then my troops approached me and said, 'Your Majesty gives gifts, the ladies of your harem give gifts, your aristocrat vassals give gifts, but we don't. Your Majesty, please support us to give gifts and make merit.' Then it occurred to me, 'I'm a giver, a donor, who praises giving. When they say, "We would give gifts", what am I to say?' And so I gave the third gate to my troops. There they gave gifts, while my own giving dwindled.

Then my brahmins and householders approached me and said, 'Your Majesty gives gifts, the ladies of your harem give gifts, your aristocrat vassals give gifts, your troops give gifts, but we don't. Your Majesty, please support us to give gifts and make merit.' Then it occurred to me, 'I'm a giver, a donor, who praises giving. When they say, "We would give gifts", what am I to say?' And so I gave the fourth gate to my brahmins and householders. There they gave gifts, while my own giving dwindled.

Then my men approached me and said, 'Now Your Majesty is not giving gifts at all!' When they said this, I said to those men, 'So then, my men, send half of the revenue from the outer districts to the royal compound. Then give half right there to ascetics and brahmins, to paupers, vagrants, supplicants, and beggars.' Sir, for a long time I made so much merit and did so many skillful deeds. I never reached any limit so as to say 'there's this much merit' or 'there's this much result of merit' or 'for so long I'll remain in heaven'. It's incredible, sir, it's amazing, how well said this was by the Buddha.

'Those who give with faith
and a clear and confident heart,
partake of food
in this world and the next.

So you should dispel stinginess,
overcoming that stain, and give a gift.
The good deeds of sentient beings
support them in the next world.'"

SN 2.24 With Ghaṭīkāra Ghaṭīkārasutta

Standing to one side, the god Ghaṭīkāra recited this verse in the Buddha's presence:

"Seven mendicants reborn in Aviha
have been freed.
With the complete ending of greed and hate,
they've crossed over clinging to the world."

"Who are those who've crossed the bog,
Death's dominion so hard to pass?
Who, after leaving behind the human body,
have risen above celestial yokes?"

"Upaka and Palagaṇḍa,
and Pukkusāti, these three;
Bhaddiya and Bhaddadeva,
and Bāhudantī and Piṅgiya.
They, after leaving behind the human body,
have risen above celestial yokes."

"You speak well of them,
who have let go the snares of Māra.
Whose teaching did they understand
to cut the bonds of rebirth?"

"None other than the Blessed One!
None other than your instruction!
It was your teaching that they understood
to cut the bonds of rebirth.

Where name and form
cease with nothing left over;
understanding this teaching,
they cut the bonds of rebirth."

"The words you say are deep,
hard to understand, so very hard to wake up to.
Whose teaching did you understand
to be able to say such things?"

"In the past I was a potter
in Vebhaliṅga called Ghaṭīkāra.
I took care of my parents
as a lay follower of Buddha Kassapa.

I refrained from sexual intercourse,
I was celibate, spiritual.
We lived in the same village;
in the past I was your friend.

I am the one who understands
that these seven mendicants have been freed.
With the complete ending of greed and hate,
they've crossed over clinging to the world."

"That's exactly how it was,
just as you say, Bhaggava.
In the past you were a potter
in Vebhaliṅga called Ghaṭīkāra.

You took care of your parents
as a lay follower of Buddha Kassapa.
You refrained from sexual intercourse,
you were celibate, spiritual.
We lived in the same village;
in the past you were my friend."

"That's how it was
when those friends of old met again.
Both of them are evolved,
and bear their final body."

SN 2.25 With Jantu Jantusutta

So I have heard.

At one time several mendicants were staying in the Kosalan lands, in a wilderness hut on the slopes of the Himalayas. They were restless, insolent, fickle, scurrilous, loose-tongued, unmindful, lacking situational awareness and immersion, with straying minds and undisciplined faculties.

Then on the fifteenth day sabbath the god Jantu went up to those mendicants and addressed them in verse:

"The mendicants used to live happily,
as disciples of Gotama.
Desireless they sought alms;
desireless they used their lodgings.
Knowing that the world was impermanent
they made an end of suffering.

But now they've made themselves hard to look after,
like chiefs in a village.
They eat and eat and then lie down,
unconscious in the homes of others.

Having raised my joined palms to the Saṅgha,
I speak here only about certain people.
They're rejects, with no protector,
just like those who have passed away.

I'm speaking about
those who live negligently.
To those who live diligently
I pay homage."

SN 2.26 With Rohitassa Rohitassasutta

At Sāvatthī.

Standing to one side, the god Rohitassa said to the Buddha:

"Sir, is it possible to know or see or reach the end of the world by traveling to a place where there's no being born, growing old, dying, passing away, or being reborn?"

"Reverend, I say it's not possible to know or see or reach the end of the world by traveling to a place where there's no being born, growing old, dying, passing away, or being reborn."

"It's incredible, sir, it's amazing, how well said this was by the Buddha.

Once upon a time, I was a seer called Rohitassa of the Bhoja people. I was a sky-walker with psychic powers. I was as fast as a light arrow easily shot across the shadow of a palm tree by a well-trained expert archer with a strong bow. My stride was such that it could span from the eastern ocean to the western ocean. This wish came to me: 'I will reach the end of the world by traveling.' Having such speed and stride, I traveled for my whole lifespan of a hundred years---pausing only to eat and drink, go to the toilet, and sleep to dispel weariness---and I passed away along the way, never reaching the end of the world.

It's incredible, sir, it's amazing, how well said this was by the Buddha. 'Reverend, I say it's not possible to know or see or reach the end of the world by traveling to a place where there's no being born, growing old, dying, passing away, or being reborn.'"

"But Reverend, I also say there's no making an end of suffering without reaching the end of the world. For it is in this fathom-long carcass with its perception and mind that I describe the world, its origin, its cessation, and the practice that leads to its cessation.

The end of the world can never
be reached by traveling.
But without reaching the end of the world,
there's no release from suffering.

So an intelligent person, understanding the world,
has completed the spiritual journey
－ and gone to the end of the world.
A calm one, knowing the end of the world,
does not hope for this world or the next."

SN 2.27 With Nanda Nandasutta

Standing to one side, the god Nanda recited this verse in the Buddha's presence:

"Time flies, nights pass by,
the stages of life leave us one by one.
Seeing this peril in death,
do good deeds that bring you joy."

"Time flies, nights pass by,
the stages of life leave us one by one.
Seeing this peril in death,
one looking for peace would drop the world's bait."

SN 2.28 With Nandivisāla Nandivisālasutta

Standing to one side, the god Nandivisāla addressed the Buddha in verse:

"Four are its wheels, and nine its doors;
it's stuffed full, bound with greed,
and born from a bog.
Great hero, how am I supposed to live like this?"

"Having cut the strap and harness---
wicked desire and greed---
and having plucked out craving, root and all:
that's how you're supposed to live like this."

SN 2.29 With Susīma Susimasutta

At Sāvatthī.

Then Venerable Ānanda went up to the Buddha, bowed, and sat down to one side. The Buddha said to him, "Ānanda, do you endorse Sāriputta?"

"Sir, who on earth would not endorse Venerable Sāriputta unless they're a fool, a hater, delusional, or mentally deranged? Venerable Sāriputta is astute, he has great wisdom, widespread wisdom, laughing wisdom, swift wisdom, sharp wisdom, and penetrating wisdom. He has few wishes, he's content, secluded, aloof, and energetic. He gives advice and accepts advice; he accuses and criticizes wickedness. Who on earth would not endorse Venerable Sāriputta unless they're a fool, a hater, delusional, or mentally deranged?"

"That's so true, Ānanda! That's so true! Who on earth would not endorse Venerable Sāriputta unless they're a fool, a hater, delusional, or mentally deranged?" And the Buddha repeated all of Ānanda's terms of praise.

While this praise of Sāriputta was being spoken, the god Susīma approached the Buddha, escorted by a large assembly of gods. He bowed, stood to one side, and said to him:

"That's so true, Blessed One! That's so true, Holy One! Who on earth would not endorse Venerable Sāriputta unless they're a fool, a hater, delusional, or mentally deranged?" And he too repeated all the terms of praise of Sāriputta, adding, "For I too, sir, whenever I go to an assembly of gods, frequently hear the same terms of praise."

While this praise of Sāriputta was being spoken, the gods of Susīma's assembly---uplifted and overjoyed, full of rapture and happiness---generated a rainbow of bright colors.

Suppose there was a beryl gem that was naturally beautiful, eight-faceted, well-worked. When placed on a cream rug it would shine and glow and radiate. In the same way, the gods of Susīma's assembly generated a rainbow of bright colors.

Suppose there was a pendant of Black Plum River gold, fashioned by a deft smith, well wrought in the forge. When placed on a cream rug it would shine and glow and radiate. In the same way, the gods of Susīma's assembly generated a rainbow of bright colors.

Suppose that in the autumn the heavens were clear and cloudless. At the crack of dawn, the Morning Star shines and glows and radiates. In the same way, the gods of Susīma's assembly generated a rainbow of bright colors.

Suppose that in the autumn the heavens were clear and cloudless. As the sun is rising to the firmament, having dispelled all the darkness of space, shines and glows and radiates. In the same way, the gods of Susīma's assembly generated a rainbow of bright colors.

Then the god Susīma recited this verse about Venerable Sāriputta in the Buddha's presence:

"He's considered astute,
Sāriputta, free of anger.
Few in wishes, sweet, tamed,
the seer shines in the Teacher's praise!"

Then the Buddha replied to Susīma with this verse about Venerable Sāriputta:

"He's considered astute,
Sāriputta, free of anger.
Few in wishes, sweet, tamed;
developed and well-tamed, he awaits his time."

SN 2.30 The Disciples of Various Monastics of Other Religions Nānātitthiyasāvakasutta

So I have heard. At one time the Buddha was staying near Rājagaha, in the Bamboo Grove, the squirrels' feeding ground.

Then, late at night, several glorious gods lit up the entire Bamboo Grove. They were Asama, Sahalī, Niṅka, Ākoṭaka, Vetambarī, and Māṇavagāmiya, and all of them were disciples of various monastics of other religions. They went up to the Buddha, bowed, and stood to one side.

Standing to one side, the god Asama recited this verse about Pūraṇa Kassapa in the Buddha's presence:

"In injuring and killing here,
in beating and extortion,
Kassapa saw no evil,
nor any merit for oneself.
What he taught should truly be trusted,
he's worthy of esteem as Teacher."

Then the god Sahalī recited this verse about the bamboo-staffed ascetic Gosāla in the Buddha's presence:

"Through fervent mortification in disgust of sin he became well restrained.
He gave up arguing with people.
Refraining from false speech, he spoke the truth.
Surely such a man does no wrong!"

Then the god Niṅka recited this verse about the Jain ascetic of the Ñātika clan in the Buddha's presence:

"Disgusted at sin, an alert mendicant,
well restrained in the fourfold constraint;
explaining what is seen and heard:
surely he can be no sinner!"

Then the god Ākoṭaka recited this verse about various sectarian teachers in the Buddha's presence:

"Pakudhaka, Kātiyāna, and Nigaṇṭha,
as well as this bamboo-staffed ascetic and Pūraṇa:
Teachers of communities, attained ascetics,
surely they weren't far from truly good men!"

Then the god Vetambarī replied to the god Ākoṭaka in verse:

"Though the wretched jackal howls along,
it never equals the lion.
A naked liar with suspicious conduct,
though they teach a community, is not like the good."

Then Māra the Wicked took possession of the god Vetambarī and recited this verse in the Buddha's presence:

"Those dedicated to mortification in disgust of sin,
safeguarding their seclusion,
attached to form,
they rejoice in the heavenly realm.
Indeed, those mortals give correct instructions
regarding the next world."

Then the Buddha, knowing that this was Māra the Wicked, replied to him in verse:

"Whatever forms there are
－ in this world or the world beyond,
and those of shining beauty in the sky,
all of these you praise, Namuci,
like bait tossed out for catching fish."

Then the god Māṇavagāmiya recited this verse about the Buddha in his presence:

"Of all the mountains of Rājagaha,
Vipula's said to be the best.
Seta is the best of the Himalayan peaks,
and the sun, of travelers in space.

The ocean is the best of seas,
and the moon, of lights that shine at night.
But in all the world with its gods,
the Buddha is declared foremost."