Digha Nikaya - Sampasadaniya Sutta

Sutta Pitaka Digha Nikaya - Sampasadaniya Sutta

Translated by T. W. Rhys Davids

Thus have I heard :


1. At one time the Exalted One was staying near Nalanda in the Pavarika Mango Wood 1 Now the venerable Sariputta came to the place where the Exalted One was, and having saluted him, took his seat respectfully at his side and said : — Lord ! such faith have I in the Exalted One, that methinks there never has been, nor will there be, nor is there now any other, whether recluse or Brahman, who is greater and wiser than the Exalted One, that is to say, as regards the higher wisdom.2

Grand and bold are the words of thy mouth, Sariputta! thou hast roared a veritable lion's roar in this that thou hast said. Of course then thou hast known all the Exalted Ones who in the long ages of the past have been Arahants, Awakened Ones, comprehending their minds with thy mind, and aware what was their conduct, [100] what their doctrines,3 what their wisdom, what their mode of life, and the liberty to which they attained ?

Not so, lord.

Of course then thou hast perceived all the Exalted Ones who in the long ages of the future will be Arahants, Awakened Ones, comprehending their minds with thy mind, and aware what will be their conduct . . . doctrines . . , wisdom . . . mode of life and . . . liberty ?

Not so, lord.

But at least then, Sariputta, thou knowest that I now am Arahant, an Awakened One, comprehending my mind with thy mind, and aware that thus is the Exalted One's conduct, such is his wisdom, such his doctrine, such his mode of life, and such the liberty to which he has attained ?

Not so, lord.

Lo! here, Sariputta, no knowledge hast thou concerning Arahants, Awakened Ones, past, future or present. Why then forsooth are thy words so grand and bold.? Why hast thou roared this all-comprehensive lion's roar.?

2. Lord ! no knowledge have I concerning the minds of past, future and present Arahants, Awakened Ones. I only know, lord, the lineage of the Norm.1 Just as [101] a king, lord, might have a border-city, strong in its foundations, strong in its ramparts and towers, and with only one gate. And there might be a warden of the gate, discreet and clever and wise, to stop all strangers and admit only them that were known. And he, on patrolling in his sentry-walks over the approaches all round the city, might not so observe all the joints and crevices in the ramparts of that city as to know where anything as small as a cat could get past. He would think : Whatever bulkier creatures either enter or leave this city, they all pass only by this gate. Only thus is it, lord, that I know the lineage of the Norm. They who in the long ages of the past were Arahants, Supremely Awakened Ones, putting away the five Hindrances, suppressing the corruptions of the mind by wisdom, with hearts well established in the four exercises for setting up mindfulness, thoroughly exercising themselves in the seven branches of enlightenment, have wholly awaked to the uttermost awakening. They who in the long ages of the future will be Arahants, Supremely Awakened Ones, will do likewise. And the Exalted One too, who now, lord, is Arahant Supremely Awakened, he too hath done likewise.

It 1 happened one day, lord, [102] that I had come to the Exalted One to listen to the exposition of the Norm. And the Exalted One taught me doctrine, each point ever more excellent than the last, with comparison of the things of light and the things of darkness. Now while the Exalted One was teaching me the Norm, after this sort, even so I, understanding that Norm, perfected among doctrines one certain doctrine, namely, faith 2 in the Master. And I confessed in my heart : The Exalted One is supremely awakened ; well taught by him is the Norm ; blessed is the Order.

3. Moreover, lord, this too is unsurpassed : the way namely in which the Exalted One teaches the Norm concerning righteous doctrines 3 ; I mean the Four Exercises in setting up Mindfulness, the Four Supreme Efforts, the Four Roads to Saintship, the Five Moral Powers, the Five Forces, the Seven Branches of Enlightenment, the Aryan Eightfold Path [showing how] a bhikkhu by destruction of the intoxicants may know and realize for himself, even in this life, sane and immune emancipation of intellect and intuition, and so attaining may therein abide. Unsurpassed, lord, is this concerning righteous doctrines. All this the Exalted One understands, and beyond what he understands there is nothing left to understand. Nor is there any other, whether he be recluse or brahmin, who is greater and wiser than the Exalted One, that is to say, as regards righteous doctrines.

4. Moreover, lord, this too is unsurpassable, the way namely in which the Exalted One teaches the Norm concerning our sense-experience, — how the six fields of sense are subjective and objective1 : sight and visible things, hearing and sounds, smell and odours, taste and sapid things, touch and tangible things, mind and mental objects. Unsurpassable, lord, is this concerning our sense-experience. All this the Exalted One understands, and beyond what he understands there is nothing left to understand. Nor is there any other, [103] whether he be recluse or brahmin, who is greater and wiser than the Exalted One, that is to say, as regards our sense-experience.2

5, Moreover, lord, this too is unsurpassable : the way namely in which the Exalted One teaches the Norm concerning descensions at rebirth : — That there are four modes in descension, thus : — one descends into the mother's womb unknowing, 3 abides there unknowing, departs thence unknowing. This is the first mode. Next, one descends into the mother's womb knowingly, but persists there and departs thence unknowing. This is the second mode. Again, one descends and persists knowing, but departs unknowing. This is the third mode. Again, one descends into the mother's womb, knowing, persists there knowing and departs thence knowing. This is the fourth mode of descension. Unsurpassable, lord, is this concerning descensions at rebirth.

6. Moreover, lord, this too is unsurpassable, the way namely in which the Exalted One teaches the Norm concerningthe modes of revealing [the mindof another]1: —that there are four modes, thus : — One reveals by a visible sign, saying Thou art thinking thus, thou hast so and so in thy mind, thy thought is thus. However much one reveals, that is so and not otherwise. This is the first mode of revealing [the mind of another]. Again, one reveals thoughts not by a visible sign, but through hearing a sound uttered by humans or non- humans [Yakkhas, Pisacas], or devas,- and one says : — Thou art thinking thus, thou hast so and so in thy mind, thy thought is thus. 1 lowever much one reveals, that is so and not otherwise. This is the second mode. Again, one reveals thoughts neither by a visible sign, nor through hearing a sound made by humans or non- humans or devas2 [104], but through hearing a rational sound made intelligently and deliberately.3 And one says : Thou art thinking thus, etc. [as before]. This is the third mode of revealing. Again one reveals thoughts in none of these ways, but when achieving concentration, without attention applied on occasion of sense, one then knows intuitively the thoughts of another. And one says : Just according to the aim of the mental activity of this good person even on such and such a thought will he next be directing his mind. And however much one reveals that is so and not otherwise. This is the fourth mode. Unsurpassable, lord, is this concerning the modes of revealing [the mind of another].1

8. Moreover, lord, unsurpassable is the way in which the Exalted One teaches the Norm concerning the classification of individuals 2 : that there are seven classes, to wit : — freed-both-ways, freed by insight, having bodily testimony, having gained the view, freed by confidence, follower of wisdom, follower of confidence. Unsurpassable, lord, are these terms for classes of individuals.

9. Moreover, lord, unsurpassable is the way in which the Exalted One [106] teaches the Norm concerning endeavour :— that there are these seven factors of enlightenment, to wit, the factors of mindfulness, examination of doctrine, energy, zest, serenity, concentration and equanimity. Unsurpassable, lord, is this concerning endeavour.3

10. Moreover, lord, unsurpassable is the way in which the Exalted One teaches the norm concerning rates of progress : — that there are four such rates of progress, to wit, when progress is dificult and intuition slow, when progress is difficult but intuition comes swiftly,4 when progress is easy but intuition is slow when progress is easy and intuition comes swiftly. In the first case, progress is reckoned as bad both from difficulty and slowness ; in the second case, progress is reckoned as bad from its difficulty. In the third case, progress is reckoned as bad from slowness. In the fourth case, progress is reckoned as excellent because of both ease and swiftness. Unsurpassable, lord, is this concerning rates of progress.

11. Moreover, lord, unsurpassable is the way in which the Exalted One teaches the Norm concerning conduct in speech : — how one should not only use no speech associated with lying, but should also, in seeking to win his case, avoid calumnious,1 abusive and contentious speech, speaking ever gently words of wisdom, worth treasuring up, and uttered in due season. Unsurpassable, lord, is this concerning conduct in speech.

12. Moreover, lord, unsurpassable is the way in which the Exalted One teaches the Norm concerning the ethical conduct of man : — how such a man should be true and believing, no trickster,2 no droner out [of holy words for pay], no diviner, no exorcist, nor [107] hungering to add gain to gain, guarded as to the doors of his senses, abstemious in diet, a peacemaker, devoted to keeping vigil, unfaltering", apt to apply effort, contemplative, mindful, of seemly conversation,3 valiant to go, to endure and to think, not greedy, besides, for worldly pleasures, but heedful and sagacious. Unsurpassable, lord, is this concerning a man's ethical conduct.

13. Moreover, lord, unsurpassable is the way in which the Exalted One teaches the Norm concerning modes of [receiving] instruction, namely, that there are four such modes : ( i) The Exalted One knows through his own [method of] systematic thought, that a given individual, when carrying out what he has been taught, by the complete destruction of Three Fetters, will become a Stream-winner, 1 saved from disaster hereafter, certain to attain enlightenment ; (2) by the complete destruction of Three Fetters, will have so diminished passion and hate and illusion that he will become a Once-Returner, and returning but once to this world will make an end of ill ; (3) by the complete destruction of the Five ulterior Fetters, will be reborn in a deva- world,2 there to pass utterly away, thence never to return ; (4) by the destruction of the Intoxicants will come to know and realize for himself, even in this life emancipation of intellect and emancipation of insight, and will therein abide. Unsurpassable, lord, is this concerning modes of receiving instruction.

14. Moreover, lord, unsurpassable is the way in which the Exalted One teaches the Norm concerning the knowledge of the [degree of] emancipation to which any given individual will attain. For the Exalted One knows through his own [method of] attending to the cause, whether a given individual will become a Stream-winner,3 Once-Returner, Non-Returner, or Arahant. Unsurpassable, lord, is this concerning knowledge of the degree of emancipation to be attained by a given individual.

15. Moreover, lord, unsurpassable is the way in which the Exalted One teaches the Norm concerning the doctrines of Eternalism, namely, that there are these three doctrines4 :

(i) Some recluse or brahmin by means of ardour, of exertion, of application, of earnestness, of careful thought, reaches up to such rapture of thought that, rapt in heart, he calls to mind his various dwelling-places (or birihs) in times gone by — in one birth, or in two, or three, or four, or five, or ten, or twenty, or thirty, or forty, or fifty, or a hundred, or a thousand, or a hundred thousand, or in several hundred, or several thousand, or several hundred thousand births, to the effect that ' There I had such and such a name, was of such and such a lineage and class, lived on such and such food, experienced such and such pains and pleasures [109], had such and such a span of years. And when I fell from thence I was reborn here ' : — thus does he recollect, both as to the manner thereof and in detail, his various dwelling- places in times gone by. And he says to himself : ' The time that is gone by I know, whether the world was in process of evolution or of dissolution. But I know not the time for to come, whether the world will evolve or dissolve. Eternal is both soul and world, giving birth to nothing new, steadfast as a mountain- peak, as a pillar firmly fixed ; and though these living creatures transmigrate and pass away, fall from one state of existence and spring up in another, yet there is only that which is for ever and ever.' This is the first Eternalist doctrine.

(2) Again, lord, some recluse or brahmin, by the same means, calls to mind his dwelling-places in the past for even greater periods, such as one, two, three, four, five, ten, or twenty pairs of world-evolution and dissolution. . . . And he too reflects : ' The time that is gone by I know, both of the evolution and dissolution of the world, but I know not the time for to come, [110] whether the world will evolve or dissolve. Eternal is both soul and world, giving birth to nothing new, steadfast as a mountain peak, as a pillar firmly fixed ; and though these living creatures transmigrate and pass away, fall from one state of existence and spring up in another, yet there is only that which is for ever and ever.' This is the second Eternalist doctrine.

(3) Again, lord, some recluse or brahmin, by the same means, calls to mind his dwelling-places in the past for even greater periods still, even up to forty world-systems evolving and dissolving. And he too draws the same inference. This is the third Eternalist doctrine.

Unsurpassable, lord, is this concerning Eternalist doctrines.

16. Moreover, lord, unsurpassable is the way in which the Exalted One teaches the Norm concerning knowledge of former dwelling-places : how some recluse or brahmin, by means of ardour, of exertion, of application, of earnestness, of careful thought, reaches up to such rapture of mind, that rapt in thought he calls to mind his various dwelling-places in times gone by, to wit.in one birth or more [111] up to even several myriads of world-evolutions and dissolutions: — 'There I had such and such a name, lineage, class, so was I nourished, such and for so long were the pleasures and pains I experienced.' [He calls to mind that] deceasing thence he was reborn in such another place, where he was so- and-so, faring after such and such a sort; that deceasing thence he was reborn here. Thus does he recollect, both as to the manner thereof and in detail, his various dwelling-places in times gone by.

There are devas, lord, whose span of life is not to be reckoned either by counting or by computation,1 and yet with whatever individuality they have previously existed, whether as corporeal or incorporeal, whether as percipient, non-percipient, or neither, there is reminiscence of former dwelling-place both as to the manner thereof and in detail. Unsurpassable, lord, is this concerning knowledge as to such reminiscences.

17. Moreover, lord, unsurpassable is the way in which the Exalted One teaches the Norm concerning knowledge of the decease and rebirth of creatures. Thus some recluse or brahmin, by the means aforesaid, reaches up to such rapture of mind, that rapt in thought he sees with pure deva-eye, surpassing the sight of men, beings as they decease and are reborn ; he recognizes beings as mean or noble, as ill-favoured or well-favoured, as blest or wretched, passing on according to their deeds : Such and such worthy folk, ill-doers1 in act, word and thought, revilers of the noble ones,2 holding wrong views, acquiring karma resulting from wrong views, are reborn after death, at the dissolution of the body, in some unhappy state of suffering or woe. But such and such worthy folk, well-doers in act and word and thought, not revilers of the noble ones, holding right views, acquiring karma resulting from right views, are reborn after death, at the dissolution of the body, [112] in some happy state in heaven. Thus with the pure deva-eye, surpassing the sight of men, does he see beings deceasing and being reborn. Unsurpassable, lord, is this concerning knowledge of decease and rebirth.

18. Moreover, lord, unsurpassable is the way in which the Exalted One teaches the Norm concerning modes of supernormal power, that there are two modes, to wit : — ( i) Supernormal power which is concomitant with the mental intoxicants and with worldly aims. This is called ignoble [power]. (2) Supernormal power which is not so concomitant. This is called noble [power]. And what, lord, is the former, the ignoble supernormal power ? When, lord, some recluse or brahmin, by the means aforesaid, reaches up to such rapture of mind, that rapt in thought he becomes able to enjoy divers modes of supernormal power :? — from being one he becomes multiform, from being multiform, he becomes one ; from being visible he becomes invisible ; he passes without hindrance to the further side of a wall, or a battlement, or a mountain, as if through air ; he penetrates up and down through solid ground as if through water ; he walks on water without dividing it as if on solid ground ; he travels cross-legged through the sky, like a bird on the wing ; he touches and feels with the hand even the moon and the sun, of mystic power and potency though they be ; he reaches even in the body up to the heaven of Brahma. This, lord, is the supernormal power, concomitant with the mental Intoxicants and with worldly aims, that is called ignoble. And what, lord, is the second mode, called noble ? This is when a bhikkhu can, if he so desire, remain unconscious of disgust amid what is disgusting ; or conscious of disgust amid what is not disgusting ; or unconscious of disgust amid what is both disgusting and the opposite ; or conscious of disgust amid what is both disgusting and the opposite ; or, avoiding both that which is disgusting and the opposite, should remain indifferent to them as such, mindful and understanding. This, lord, is the supernormal power, incompatible with mental intoxicants or with worldly aims, which is called noble. Unsurpassable, lord, is this concerning modes of supernormal power.

These things the Exalted One understands from beginning to end. And beyond what he understands, nothing is there left to understand ; nor is there any other, whether he be recluse or brahmin, who is greater or wiser than the Exalted One, that is to say, as to modes of supernormal power.

19. Whatsoever, lord, may be achieved by a clansman who has faith, summons up energy and is steadfast, — by human steadfastness, energy, progress, and patience, — that has been achieved by the Exalted One. For, lord, the Exalted One neither follows the habitual practice of those things which attract through worldly desires, especially sensuality — a low and pagan way, unworthy, unprofitable, belonging to the worldly majority ; — nor does he follow the habitual practice of self-mortification, which is painful, unworthy, unprofitable.1 The Exalted One is able to obtain at will, with ease and in full measure, that earthly happiness of a loftier kind^ which the Four Stages of Ecstasy afford.

If, lord, anyone were to ask me : What then, friend Sariputta, hav,e there ever been in times gone by other recluses or brahmins greater and wiser as to enlightenment than the Exalted One ? I should say No. What then, friend Sariputta, will there come in future times other recluses or brahmins greater or wiser as to enlightenment than the Exalted One ? Thus asked, I should say No. [114] What then, friend Sariputta, is there now any other recluse or brahmin greater or wiser as to Enlightenment than the Exalted One ? Thus asked, I should say No.

Again, lord, if I were asked : What then, friend Sariputta, have there been in times gone by . . . will there be in future times other recluses or brahmins equal to the Exalted One, in the matter of Enlightenment ? I should say Yea. But if I were asked : Is there now any recluse or brahmin equal to the Exalted One in the matter of Enlightenment, I should say No. Arahants Buddhas Supreme, the one neither before nor after the other : — that is impossible and unprecedented. That cannot be.

Should I, lord, answering my questioners thus, be stating the doctrine of the Exalted One, and not misrepresenting him by what is not fact ? Should I be stating doctrine in conformity with the Norm, and would no orthodox disputant find occasion for blame herein ?

Of a truth, Sariputta, hadst thou been asked such questions and thus hadst answered, thou hadst stated my doctrine, and hadst not misrepresented me by what is not fact. Thou hast stated doctrine in conformity with the Norm, and no orthodox disputant could have found occasion for blame therein.

20. When they had thus spoken, the venerable Udayin 2 said to the Exalted One : Wonderful, lord, marvellous, lord, is it to behold how self-contained, serene, and resigned is the Tathagata, when he who is so mighty and powerful will not proclaim himself! 3 If any Wanderers of independent doctrines were to discern in themselves even one of such matters, they would flourish around a banner because of it Wonderful, marvellous is it to behold how self -contained, serene and resigned is the Tathagata, when he who is so mighty and powerful will not proclaim his own virtues !

Take note of this then, Udayin, that this is so ; and that if Wanderers teaching independent doctrines were to discern in themselves even one such quality, they would flourish around a banner about it. Take note of this.

21. Then the Exalted One addressed the venerable Sariputta : — Wherefore thou, Sariputta, shouldst often discourse on this matter to both brethren and sisters, laymen and lay sisters. Whatever foolish ones there be who will feel doubt and hesitation concerning the Tathagata, when they have heard such discourse, even they too will banish their hesitation and their doubt.

On this wise did the venerable Sariputta make known his faith before the Exalted One. Hence the title The Faith that Satisfied is another name for his confession.

Here ends the Fifth Suttanta The Faith that Satisfied.

Digha Nikaya - Agganna Sutta

Agganna Sutta

Once the Lord was staying at Savatthi, at the mansion of Migara's mother in the
East Park. And at that time Vasettha and Bharadvaja were living among the monks,
hoping to become monks themselves. And in the evening, the Lord rose from his
secluded meditation and came out of the mansion, and started walking up and down
in its shade.
Vasettha noticed this, and he said to Bharadvaja: "Friend Bharadvaja, the Lord
has come out and is walking up and down. Let us approach him. We might be
fortunate enough to hear a talk on Dhamma from the Lord himself." "Yes, indeed",
said Bharadvaja, so they went up to the Lord, saluted him, and fell into step
with him.
Then the Lord said to Vasettha: "Vasettha, you two are Brahmins born and bred,
and you have gone forth from the household life into homelessness from Brahmin
families. Do not the Brahmins revile and abuse you?" "Indeed, Lord, the Brahmins
do revile and abuse us. They don't hold back with their usual flood of
reproaches. Lord, what the Brahmins say is this: 'The Brahmin caste is the
highest caste, other cases are base; the Brahmin caste is fair, other castes are
dark; Brahmins are purified, non-Brahmins are not, the Brahmins are the true
children of Brahma, born from his mouth, born of Brahma, created by Brahma,
heirs of Brahma. And you, you have deserted the highest class and gone over to
the base class of shaveling petty ascetics, servants, dark fellows born of
Brahma's foot! It's not right, it's not proper for you to mix with such people!'
That is the way the Brahmins abuse us, Lord."
"Then, Vasettha, the Brahmins have forgotten their ancient tradition when they
say that. Because we can see Brahmin women, the wives of Brahmins, who
menstruate and become pregnant, have babies and give suck. And yet these
womb-born Brahmins talk about being born from Brahma's mouth...These Brahmins
misrepresent Brahma, tell lies and earn much demerit.
"There are, Vasettha, these four castes: the Khattiyas, the Brahmins, the
merchants and the artisans. And sometimes a Khattiya takes life, takes what is
not given, commits sexual misconduct, tells lies, indulges in slander, harsh
speech or idle chatter, is grasping, malicious, or of wrong views. Thus such
things are are immoral and considered so, blameworthy and considered so, to be
avoided and considered so, ways unbefitting an Ariyan and considered so, black
with black results and blamed by the wise, are sometimes to be found among the
Khattiyas, and the same applies to Brahmins, merchants and artisans.
"Sometimes, too, a Khattiya refrains from taking life,...is not grasping,
malicious, or of wrong views. Thus such things as are moral and considered so,
blameless and considered so, to be followed and considered so, ways befitting an
Ariyan and considered so, bright with bright results and praised by the wise,
are sometimes to be found among the Khattiyas, and likewise among Brahmins,
merchants and artisans.
"Now since both dark and bright qualities, which are blamed and praised by the
wise, are scattered indiscriminately among the four castes, the wise do not
recognize the claim about the Brahmin caste being the highest. Why is that?
Because, Vasettha, anyone from the four castes who becomes a monk, an Arahant
who has destroyed the corruptions, who has lived the life, done what had to be
done, laid down the burden, reached the highest goal, destroyed the fetters of
becoming, and become emancipated through super-knowledge--he is proclaimed
supreme by virtue of Dhamma and not of non-Dhamma.
"Dhamma's the best thing for people In this life and the next as well.
"This illustration will make clear to you how Dhamma is best in this world and
in the next. King Pasenadi of Kosala knows: 'The ascetic Gotama has gone forth
from the neighboring clan of the Sakyans.' Now the Sakyans are vassals of the
King of Kosala. They offer him humble service and salute him, rise and do him
homage and pay him fitting service. And, just as the Sakyans offer the King
humble service..., so likewise does the King offer humble service to the
Tathagata, thinking, 'If the ascetic Gotama is well-born, I am ill-born; if the
ascetic Gotama is strong, I am weak; if the ascetic Gotama is pleasant to look
at, I am ill-favored; if the ascetic Gotama is influential, I am of little
influence.' Now it is because of honoring the Dhamma, making much of the Dhamma,
esteeming the Dhamma, doing reverent homage to the Dhamma that King Pasenadi
does humble service to the Tathagata and pays him fitting service:
"Dhamma's the best thing for people In this life and the next as well.
"Vasettha, all of you, through of different birth, name, clan and family, who
have gone forth from the household life into homelessness, if you are asked who
you are, should reply: 'We are ascetics, followers of the Sakyan.' He whose
faith in the Tathagata is settled, rooted, established, solid, unshakeable by
any ascetic or Brahmin, any deva or mara or Brahma or anyone in the world, can
truly say: 'I am a true son of Blessed Lord, born of his mouth, born of Dhamma,
created by Dhamma, an heir of Dhamma.' Why is that? Because, Vasettha, this
designates the Tathagata: 'The body of Dhamma', that is, 'The body of Brahma',
or 'Become Dhamma', that is, 'Become Brahma'.
"There comes a time, Vasettha, when, sooner or later after a long period, this
world contracts. At a time of contraction, beings are mostly born in the
Abhassara Brahma world. And there they dwell, mind-made, feeding on delight,
self-luminous, moving through the air, glorious--and they stay like that for a
very long time. But sooner or later, after a very long period, this world begins
to expand again. At a time of expansion the beings from the Abhassara Brahma
world, having passed away from there, are mostly reborn in this world. Here they
dwell, mind-made, feeding on delight, self-luminous, moving through the air,
glorious--and they stay like that for a very long time.
"At that period, Vasettha, there was just one mass of water, and all was
darkness, blinding darkness. Neither moon nor sun appeared, no constellations or
stars appeared, night and day were not distinguished, nor months and fortnights,
no years or seasons, and no male and female, beings being reckoning just as
beings. And sooner or later, after a very long period of time, savory earth
spread itself over the waters where those beings were. It looked just like the
skin that forms itself over hot milk as it cools. It was endowed with color,
smell and taste. It was the color of fine ghee or butter, and it was very sweet,
like pure wild honey.
"Then some being of greedy nature said: 'I say, what can this be?' and tasted
the savory earth on its finger. In so doing, it became taken with the flavor,
and craving arose in it. Then other beings, taking their cue from that one, also
tasted the stuff with their fingers. They too were taken with the flavor, and
craving arose in them. So they set to with their hands, breaking off pieces of
the stuff in order to eat it. And the result of this was that their
self-luminance disappeared. And as a result of the disappearance of their
self-luminance, the moon and the sun appeared, night and day were distinguished,
months and fortnights appeared, and the year and its seasons. To that extent the
world re-evolved.
"And those beings continued for a very long time feasting on this savory earth,
feeding on it and being nourished by it. And as they did so, their bodies became
courser, and a difference in looks developed among them. Some beings became
good-looking, others ugly. And the good-looking ones despised the others,
saying: 'We are better-looking than they are.' And because they became arrogant
and conceited about their looks, the savory earth disappeared. At this they came
together and lamented, crying: 'Oh that flavor! Oh that flavor!' And as nowadays
when people say: 'Oh that flavor!' when they get something nice, they are
repeating an ancient saying without realizing it.
"And then, when the savory earth had disappeared, a fungus cropped up, in the
manner of a mushroom. It was of a good color, smell, and taste. It was the color
of fine ghee or butter, and it was very sweet, like pure wild honey. And those
beings set to and ate the fungus. And this lasted for a very long time. And as
they continued to feed on the fungus, so their bodies became coarser still, and
the difference in their looks increased still more. And the good-looking ones
despised the others...And because they became arrogant and conceited about their
looks, the sweet fungus disappeared. Next, creeper appeared, shooting up like
bamboo..., and they too were very sweet, like pure wild honey.
"And those beings set to and fed on those creepers. And as they did so, their
bodies became even coarser, and the difference in their looks increased still
more...And they became still more arrogant, and so the creeper disappeared too.
At this they came together and lamented, crying: 'Alas, our creeper's gone! What
have we lost!' And so now today when people, on being asked why they are upset,
say: 'Oh, what have we lost!' they are repeating an ancient saying without
realizing it.
"And then, after the creepers had disappeared, rice appeared in open spaces,
free from powder and from husks, fragrant and clean-grained. and what they had
taken in the evening for supper had grown again and was ripe in the morning, and
what they had taken in the morning for breakfast was ripe again by evening, with
no sign of reaping. And these beings set to and fed on this rice, and this
lasted for a very long time. And as they did so, their bodies became coarser
still, and the difference in their looks became even greater. And the females
developed female sex-organs, and the males developed male organs. And the women
became excessively preoccupied with men, and the men with women. Owing to this
excessive preoccupation with each other, passion was aroused, and their bodies
burnt with lust. And later, because of this burning, they indulged in sexual
activity. But those who saw them indulging threw dust, ashes or cow-dung at them
crying: 'Die, you filthy beast! How can one being do such things to another!'
Just as today, in some districts, when a daughter-in-law is led out, some people
throw dirt at her, some ashes, and some cow-dung, without realizing that they
are repeating an ancient observance. What was considered bad form in those days
is now considered good form.
"And those beings who in those days indulged in sex were not allowed into a
village or town for one or two months. Accordingly those who indulged for an
excessively long period in such immoral practices began to build themselves
dwellings so as to indulge under cover.
"Now it occurred to one of those beings who was inclined to laziness: 'Well now,
why should I be bothered to gather rice in the evening for supper and in the
morning for breakfast? Why shouldn't I gather it all at once for both meals?'
And he did so. Then another one came to him and said: 'Come on, let's go
rice-gathering.' 'No need, my friend, I've gathered enough for both meals.' Then
the other, following his example, gathered enough rice for two days at a time,
saying: 'That should be about enough.' Then another being came and said to that
second one: 'Come on, let's go rice-gathering.' 'No need, my friend, I've
gathered enough for two days.' However, when those beings made a store of rice
and lived on that, husk-powder and husk began to envelop the grain, and where it
was reaped it did not grow again, and the cut place showed, and the rice grew in
separate clusters.
"And then those beings came together lamenting: 'Wicked ways have become rife
among us: at first we were mind-made, feeding on delight......and the rice grows
in separate clusters. So now let us divide up the rice into fields with
boundaries.' So they did so.
"Then, Vasettha, one greedy-natured being, while watching over his own plot,
took another plot that was not given to him, and enjoyed the fruits of it. So
they seized hold of him and said: 'You've done a wicked thing, taking another's
plot like that! Don't ever do such a thing again!' 'I won't', he said, but he
did the same thing a second and a third time. Again he was seized and rebuked,
and some hit him with their fists, some with stones, and some with sticks. And
in this way, Vasettha, taking what was not given, and censuring and lying, and
punishment, took their origin.
"Then those beings came together and lamented the arising of these evil things
among them: taking what was not given, censuring, lying and punishment. And they
thought: 'Suppose we were to appoint a certain being who would show anger where
anger was due, censure those who deserved it, and banish those who deserved
banishment! And in return, we would grant him a share of the rice.' So they went
to the one among them who was the handsomest, the best-looking, the most
pleasant and capable, and asked him to do this for them in return for a share of
the rice, and he agreed.
"'The People's Choice' is the meaning of Maha-Sammata, which is the first
regular title to be introduced. 'Lord Of The Fields' is the meaning of Khattiya,
the second such title. And 'He Gladdens Others With Dhamma' is the meaning of
Raja, the third title to be introduced. This, then, Vasettha, is the origin of
the class of Khattiyas, in accordance with the ancient titles that were
introduced for them. They originated among these very same beings, like
ourselves, no different, and in accordance with Dhamma, not otherwise.
"Dhamma's the best thing for people In this life and the next as well.
"Then some of these beings thought: 'Evil things have appeared among beings,
such as taking what is not given, censuring, lying, punishment and banishment.
We ought to put aside evil and unwholesome things.' And they did so. 'They Put
Aside Evil And Unwholesome Things' is the meaning of Brahmin, which is the first
regular title to be introduced for such people. They made leaf-huts in forest
places and meditated in them. With the smoking fire gone out, with pestle cast
aside, gathering alms for their evening and morning meals, they went away to a
village, town or royal city to seek their food, and then they returned to their
leaf-huts to meditate. People saw this a noted how they meditated. 'They
Meditate' is the meaning of the Jhayaka, which is the second regular title to be
introduced.
"However, some of those beings, not being able to meditate in leaf-huts, settled
around towns and villages and compiled books. People saw them doing this and not
meditating. 'Now These Do Not Meditate' is the meaning of Ajjhayaka, which is
the third regular title to be introduced. At that time it was regarded as a low
designation, but now it is the higher. This, then, Vasettha, is the origin of
the class of Brahmins in accordance with the ancient titles that were introduced
for them. Their origin was from among these very same beings, like themselves,
no different, and in accordance with Dhamma, not otherwise.
"Dhamma's the best thing for people In this life and the next as well.
"And then, Vasettha, some of those beings, having passed off, adopted various
trades, and this 'Various' is the meaning of Vessa, which came to be the regular
title for such people. This, then, is the origin of the class of Vessas, in
accordance with the ancient titles that were introduced for them. Their origin
was from among these very same beings...
"And then, Vasettha, those beings that remained went in for hunting. 'They Are
Base Who Live By The Chase', and that is the meaning of Sudda, which came to be
the regular title for such people. This, then, is the origin of the class of
Suddas in accordance with the ancient titles that were introduced for them.
Their origin was from among these very same beings...
"And then, Vasettha, it came about that some Khattiya, dissatisfied with his own
Dhamma, went forth from the household life into homelessness, thinking: 'I will
become an ascetic.' And a Brahmin did likewise, a Vessa did likewise, and so did
a Sudda. And from these four classes the class of ascetics came into existence.
Their origin was from among these very same beings, like themselves, no
different, and in accordance with Dhamma, not otherwise.
"Dhamma's the best thing for people In this life and the next as well.
"And, Vasettha, a Khattiya who has led a bad life in body, speech, and thought,
and who has wrong view will, in consequence of such wrong views and deeds, at
the breaking up of the body after death, be reborn in a state of loss, an ill
fate, the downfall, the hell-state. So too will a Brahmin, a Vessa or a Sudda.
"Likewise, a Khattiya who has led a good life in body, speech and thought, and
who has right view will, in consequence of such right view and deeds, at the
breaking up of the body after death, be reborn in a good destiny, in a
heaven-state. So too will a Brahmin, a Vessa or a Sudda.
"And, Vasettha, whoever of these four castes, as a monk, becomes an Arahant who
has destroyed the corruptions, done what had to be done, laid down the burden,
attained to the highest goal, completely destroyed the fetter of becoming, and
become liberated by the highest insight, he is declared to be chief among them
in accordance with Dhamma, and not otherwise.
"Dhamma's the best thing for people In this life and the next as well.
"Vasettha, it was Brahma Sanankumara who spoke this verse:
"'The Khattiya's best among those who value clan; He with knowledge and conduct
is best of gods and Men.'
"This verse was rightly sung, not wrongly, rightly spoken, not wrongly,
connected with profit, not unconnected. I too say, Vasettha:
"The Khattiya's best among those who value Clan; He with knowledge and conduct
is best of gods and Men."
Thus the Lord spoke, and Vasettha and Bharadvaja were delighted and rejoiced at
his words.

Digha Nikaya - Cakkavatti Sutta

DN 26
Cakkavatti-sihanada Sutta
The Wheel-turning Emperor

Once the Lord was staying among the Magadhans at Matula. Then he said: "Monks!" "Lord," they replied, and the Lord said:

"Monks, be islands unto yourselves, be a refuge unto yourselves with no other refuge. Let the Dhamma be your island, let the Dhamma be your refuge, with the Dhamma as his island, with the Dhammas as his refuge, with no other refuge? Here, a monk abides contemplating body as body, ardent, clearly aware and mindful, having put aside hankering and fretting for the world, he abides contemplating feelings as feelings,...he abides contemplating as mind-objects, ardent, clearly aware and mindful, having put aside hankering and fretting for the world.

"Keep to your own preserves, monks, to your ancestral haunts. If you do so, then Mara will find no lodgement, no foothold. It is just by the building-up of wholesome states that this merit increases.

"Once, monks, there was a wheel-turning monarch named Dalhanemi, a righteous monarch of the law, conqueror of the four quarters, who had established the security of his realm and was possessed of the seven treasures. These are: the Wheel Treasure, the Elephant Treasure, the Horse Treasure, the Jewel Treasure, the Woman Treasure, the Household Treasurer, and, as seventh, the Counselor Treasure. He has more than a thousand sons who are heroes, of heroic stature, conquerors of the hostile army. He dwells having conquered this sea-girt land without stick or sword, by the law.

"And, after many hundreds and thousands of years, King Dalhanemi said to a certain man: 'My good man, whenever you see that the sacred Wheel-Treasure has slipped from its position, report it to me.' 'Yes, sire', the man replied. And after many hundreds and thousands of years the man saw that the sacred Wheel-Treasure had slipped from its position. Seeing this, he reported the fact to the King. Then King Dalhanemi sent for his eldest son, the crown prince, and said: "My son, the sacred Wheel-Treasure has slipped from its position. And I have heard say that when this happens to a wheel-turning monarch, he has not much longer to live. I have had my fill of human pleasures, now is the time to seek heavenly pleasures. You, my son, take over control of this ocean-bounded land. I will shave off my hair and beard, don yellow robes, and go forth from the household life into homelessness.' And, having installed his eldest son in due form as king, King Dalhanemi shaved off his hair and beard, donned yellow robes, and went forth from the household life into homelessness. And, seven days after the royal sage had gone forth, the sacred Wheel-Treasure vanished.

"Then a certain man came to the anointed Khattiya King and said: 'Sire, you should know that the sacred Wheel-Treasure has disappeared.' At this the King was grieved and felt sad. He went to the royal sage and told him the news. And the royal sage said to him: 'My son, you should not grieve or feel sad at the disappearance of the Wheel-Treasure. The Wheel-Treasure is not an heirloom from your fathers. But now, my son, you must turn yourself into an Ariyan wheel-turner. And then it may come about that, if you perform the duties of an Ariyan wheel-turning monarch, on the fast-day of the fifteenth, when you have washed your head and gone up to the verandah on top of your palace for the fast-day, the sacred Wheel-Treasure will appear to you, thousand-spoked, complete with felloe, hub and all appurtenances.'

"'But what, sire, is the duty of an Ariyan wheel-turning monarch?' 'It is this, my son: Yourself depending on the Dhamma, honoring it, revering, cherishing it, doing homage to it and venerating it, having the Dhamma as your badge and banner, acknowledging the Dhamma as your master, you should establish guard, ward and protection according to Dhamma for your own household, your troops, your nobles and vassals, for Brahmins and householders, town and country folk, ascetics and Brahmins, for beasts and birds. Let no crime prevail in your kingdom, and to those who are in need, give property. And whatever ascetics and Brahmins in your kingdom have renounced the life of sensual infatuation and are devoted to forbearance and gentleness, each one taming himself, each one calming himself and each one striving for the end of craving, if from time to time they should come to you and consult you as to what is wholesome and what is unwholesome, what is blameworthy and what is blameless, what is to be followed and what is not to be followed, and what action will in the long run lead to harm and sorrow, and what to welfare and happiness, you should listen, and tell them to avoid evil and do what is good. That, my son, is the duty of an Ariyan wheel-turning monarch.'

"'Yes, sire', said the King, and he performed the duties of an Ariyan wheel-turning monarch. And as he did so, on the fast-day of the fifteenth, when he had washed his head and gone up to the verandah on top of his palace for the fast-day, the sacred Wheel-Treasure appeared to him, thousand-spoked, complete with felloe, hub and all appurtenances. Then the King thought: 'I have heard that when a duly anointed Khattiya king sees such a wheel on the fast-day of the fifteenth, he will become a wheel-turning monarch. May I become such a monarch!'

"Then, rising from his seat, covering one shoulder with his robe, the King took a gold vessel in his left hand, sprinkled the Wheel with his right hand, and said: 'May the noble Wheel-Treasure turn, may the noble Wheel-Treasure conquer!' The Wheel turned to the east, and the King followed it with his fourfold army. And in whatever country the Wheel stopped, the King took up residence with his fourfold army. And those who opposed him in the eastern region came and said: 'Come, Your Majesty, welcome! We are yours, Your Majesty. Rule us, Your Majesty.' And the King said: 'Do not take life. Do not take what is not given. Do not commit sexual misconduct. Do not tell lies. Do not drink strong drink. Be moderate in eating.' And those who had opposed him in the eastern region became his subjects.

"Then the Wheel turned south, west, and north....Then the Wheel-Treasure having conquered the lands from sea to sea, returned to the royal capital and stopped before the King's palace as he was trying a case, as if to adorn the royal palace.

"And a second wheel-turning monarch did likewise, and a third, a fourth, a fifth, a sixth, and a seventh king also...told a man to see if the Wheel had slipped from its position. And seven days after the royal sage had gone forth the Wheel disappeared.

"Then a man came to the King and said: 'Sire, you should know that the sacred Wheel-Treasure has disappeared.' At this the King was grieved and felt sad. But he did not go in the royal sage and ask him about the duties of a wheel-turning monarch. Instead, he ruled the people according to his own ideas, and, being so ruled, the people did not prosper so well as they had done under the previous kings who had performed the duties of a wheel-turning monarch. Then the ministers, counselors, treasury officials, guards and doorkeepers, and the chanters of mantras came to the King and said:

"'Sire, as long as you rule the people according to your own ideas, and differently from the way they were ruled before under previous wheel-turning monarchs, the people do not prosper so well. Sire, there are ministers...in your realm, including ourselves, who have persevered the knowledge of how a wheel-turning monarch should rule. Ask us, Your Majesty, and we will tell you!'

"Then the King ordered all the ministers and others to come together, and he consulted them. And they explained to him the duties of a wheel-turning monarch. And, having listened to them, the King established guard and protection, but he did not give property to the needy, and a result poverty became rife. With the spread of poverty, a man took what was not given, thus committing what was called theft. They arrested him, and brought him before the King, saying: 'Your Majesty, this man took what was not given, which we call theft.' The King said to him: 'Is it true that you took what was not given--which is called theft?' 'It is, Your Majesty.' 'Why?' 'Your Majesty, I have nothing to live on.' Then the King gave the man some property, saying: 'With this, my good man, you can keep yourself, support your mother and father, keep a wife and children, carry on a business and make gifts to ascetics and Brahmins, which will promote your spiritual welfare and lead to a happy rebirth with pleasant result in the heavenly sphere.' 'Very good. Your Majesty', replied the man.

"And exactly the same thing happened with another man.

"Then people heard that the King was giving away property to those who took what was not given, and they thought: 'Suppose we were to do likewise!' And then another man took what was not given, and they brought him before the King. The King asked him why he has done this, and he replied: 'Your Majesty, I have nothing to live on.' Then the King thought: 'If I give property to everybody who takes what is not given, this theft will increase more and more. I had better make an end of him, finish him off once for all, and cut his head off.' So he commanded his men: 'Bind this man's arms tightly behind him with a strong rope, shave his head closely, and lead him to the rough sound of a drum through the streets and squares and out through the southern gate, and there finish by inflicting the capital penalty and cutting off his head!' And they did so.

"Hearing about this, people thought: 'Now let us get sharp swords made for us, and then we can take from anybody what is not given which is called theft, we will make an end of them, finish them off once for all and cut off their heads.' So, having procured some sharp swords, they launched murderous assaults on villages, towns and cities, and went in for highway-robbery, killing their victims by cutting off their heads.

"Thus, from the not giving of property to the needy, poverty became rife, from the growth of poverty, the taking of what was not given increased, from the increase of theft, the use of weapons increased, from the increased use of weapons, the taking of life increased--and from the increase in the taking of life, people's life-span decreased, their beauty decreased, and as a result of this decrease of life-span and beauty, the children of those whose life-span had been eighty thousand years lived for only forty thousand.

"And a man of the generation that lived for forty thousand years took what was not given. He was brought before the King, who asked him: 'Is it true that you took what was not given--what is called theft?' 'No, Your Majesty', he replied, thus telling a deliberate lie.

"Thus, from the not giving of property to the needy,...the taking of life increased, and from the taking of life, lying increased, from the increase in lying, people's life-span decreased, their beauty decreased, and as a result, the children of those whose life-span had been forty thousand years lived for only twenty thousand.

"And a man of the generation that lived for twenty thousand years took what was not given. Another man denounced him to the King, saying: 'Sire, such-and-such a man has taken what was not given', thus speaking evil of another.

"Thus, from the not giving of property to the needy,...the speaking of evil of others increased, and in consequence, people's life-span decreased, their beauty decreased, and as a result, the children of those whose life-span had been twenty thousand years lived only for ten thousand.

"And of the generation that lived for ten thousand years, some were beautiful, and some were ugly. And those who were ugly, being envious of those who were beautiful, committed adultery with others' wives.

"Thus, from the not giving of property to the needy,...sexual misconduct increased, and in consequence people's life-span decreased, their beauty decreased, and as a result, the children of those whose life-span had been ten thousand years lived for only five thousand.

"And among the generation whose life-span was five thousand years, two things increased: harsh speech and idle chatter, in consequence of which people's life-span decreased, their beauty decreased, and as a result, the children of those whose life-span had been five thousand years lived, some for two-and-a-half thousand years, and some for only two thousand.

"And among the generation whose life-span was two-and-a-half thousand years, covetousness and hatred increased, and in consequence people's life-span decreased, their beauty decreased, and as a result, the children of those whose life-span had been two-and-a-half thousand years lived for only a thousand.

"Among the generation whose life-span was a thousand years, false opinions increased...and as a result, the children of those whose life-span had been a thousand years lived for only five hundred.

"And among the generation whose life-span was five hundred years, three things increased: incest, excessive greed and deviant practices...and as a result, the children of those whose life-span had been five hundred years lived, some for two hundred and fifty years, some for only two hundred.

"And among those whose life-span was two hundred and fifty years, these things increased: lack of respect for mother and father, for ascetics and Brahmins, and for the head of the clan.

"Thus, from the not giving of property to the needy,...lack of respect for mother and father, for ascetics and Brahmins, and for the head of the clan increased, and in consequence people's life-span and beauty decreased, and the children of those whose life-span had been two-and-a-half centuries lived for only a hundred years.

"Monks, a time will come when the children of these people will have a life-span of ten years. And with them, girls will be marriageable at five years old. And with them, these flavors will disappear: ghee, butter, sesame-oil, molasses and salt. Among them, kudrusa-grain will be the chief food, just as rice and curry are today. And with them, the ten courses of moral conduct will completely disappear, and the ten courses of evil will prevail exceedingly: for those of a ten-year life-span there will be no word for 'moral', so how can there be anyone who acts in a moral way? Those people who have no respect for mother or father, for ascetics and Brahmins, for the head of the clan, will be the ones who enjoy honor and prestige. Just as it is now the people who show respect for mother and father, for ascetics and Brahmins, for the head of the clan, who are praised and honored, so it will be with those who do the opposite.

"Among those of a ten-year life-span no account will be taken of mother or aunt, of mother's sister-in-law, of teacher's wife or of one's father's wives and so on--all will be promiscuous in the world like goats and sheep, fowl and pigs, dogs and jackals. Among them, fierce enmity will prevail one for another, fierce hatred, fierce anger and thoughts of killing, mother against child and child against mother, father against child and child against father, brother against brother, brother against sister, just as the hunter feels hatred for the beast he stalks...

"And for those of a ten-year life-span, there will come to be a 'sword-interval' of seven days, during which they will mistake one another for wild beasts. Sharp swords will appear in their hands and, thinking: 'There is a wild beast!' they will take each other's lives with those swords. But there will be some beings who will think: 'Let us not kill or be killed be anyone! Let us make for some grassy thickets or jungle-recesses or clumps of trees, for rivers hard to ford or inaccessible mountains, and live on roots and fruits of the forest.' And this they will emerge from their hiding-places and rejoice together of one accord, saying: 'Good beings, I see that you are alive!' And then the thought will occur to those beings. 'It is only because we became addicted to evil ways that we suffered this loss of our kindred, so let us now do good! What good things can we do? Let us abstain from the taking of life, and, having undertaken this good thing, will practice it. And through having undertaken such wholesome things, they will increase in life-span and beauty. And the children of those whose life-span was ten years will live for twenty years.

"Then it will occur to those beings: 'It is through having taken to wholesome practices that we have increased in life-span and beauty, so let us perform still more wholesome practices. Let us refrain from taking what is not given, from sexual misconduct, from lying speech, from slander, from harsh speech, from idle chatter, from covetousness, from ill-will, from wrong view; let us abstain from three things: incest, excessive greed, and deviant practices; let us respect our mothers and fathers, ascetics and Brahmins, and the head of the clan, and let us persevere in these wholesome actions.'

"And so they will do these things, and on account of this they will increase in life-span and in beauty. The children of those whose life-span is twenty years will live to be forty, their children will live to be eighty, their children to be a hundred and sixty, their children to be three hundred and twenty, their children to be six hundred and forty; the children of those whose life-span is six hundred and forty years will live for two thousand years, their children for four thousand, their children for eight thousand, and their children for twenty thousand years will live to be forty thousand, and their children will attain to eighty thousand years.

"Among the people with an eighty thousand-year life-span, girls will become marriageable at five hundred. And such people will know only three kinds of disease: greed, fasting, and old age. And in the time of those people this continent of Jambudipa will be powerful and prosperous, and villages, towns and cities will be but a cock's flight one from the next. This Jambudipa, like Avici, will be as thick with people as the jungle is thick with reeds and rushes. At that time the Varanasi of today will be a royal city called Ketumati, powerful and prosperous, crowded with people and well-supplied. In Jambudipa there will be eighty-four thousand cities headed by Ketumati as the royal capital.

"And in the time of the people with an eighty thousand-year life-span, there will arise in the capital city of Ketumari a king called Sankha, a wheel-turning monarch, a righteous monarch of the law, conqueror of the four quarters...

"And in that time of the people with an eighty thousand-year life-span, there will arise in the world a Blessed Lord, an Arahant fully-enlightened Buddha named Metteyya, endowed with wisdom and conduct, a Well-Farer, Knower of the worlds, incomparable Trainer of men to be tamed, Teacher of gods and humans, enlightened and blessed, just as I am now. He will thoroughly know by his own super-knowledge, and proclaim, this universe with its devas and maras and Brahmas, its ascetics and Brahmins, and this generation with its princes and people, just as I do now. He will teach the Dhamma, lovely in its beginning, lovely in its middle, lovely in its ending, in the spirit and in the letter, and proclaim, just as I do now, the holy life in its fullness and purity. He will be attended by a company of thousands of monks, just as I am attended by a company of hundreds.

"Then King Sankha will re-erect the palace once built by King Maha-Panada and, having lived in it, will give it up and present it to the ascetics and Brahmins, the beggars, the wayfarers, the destitute. Then, shaving off hair and beard, he will don yellow robes and go forth from the household life into homelessness under the supreme Buddha Metteyya. Having gone forth, he will remain alone, in seclusion, ardent, eager and resolute, and before long he will have attained in this very life, by his own super-knowledge and resolution, that unequaled goal of the holy life, for the sake of which young men of good family go forth from the household life into homelessness, and will abide therein.

"Monks, be islands unto yourselves, be a refuge unto yourselves with no other refuge. Let the Dhamma be your island, let the Dhamma be your refuge with no other refuge. And how does a monk dwell as an island unto himself...? Here, a monk abides contemplating body as body, ardent, clearly aware and mindful, having put aside hankering and fretting for the world, he abides contemplating feelings as feelings,...he abides contemplating mind as mind,...he abides contemplating mind-objects as mind-objects, ardent, clearly aware and mindful, having put aside hankering and fretting for the world.

"Keep to your own preserves, monks, to your ancestral haunts. If you do so, your life-span will increase, your beauty will increase, your happiness will increase, your wealth will increase, your power will increase.

"And what is length of life for a monk? Here, a monk develops the road to power which is concentration of intention accompanied by effort of will, the road to power which is concentration of energy..., the road to power which is concentration of consciousness..., the road to power which is concentration of investigation accompanied by effort of will. By frequently practicing these four roads to power he can, if he wishes, live for a full century, or the remaining part of a century. That is what I call length of life for a monk.

"And what is beauty for a monk? Here, a monk practices right conduct, is restrained according to the discipline, is perfect in behavior and habits, sees danger in the slightest fault, and trains in the rules of training he has undertaken. This is beauty for a monk.

"And what is happiness for a monk? Here, a monk, detached from seven-desires...enters the first jhana,...the second, third, fourth jhana,...purified by equanimity and mindfulness. This is happiness for a monk.

"And what is wealth for a monk? Here, a monk, with his heart filled with loving-kindness, dwells suffusing one quarter, the second, the third, the fourth. Thus he dwells suffusing the whole world, upwards, downwards, across--everywhere, always with a mind filled with loving-kindness, abundant, unbounded, without hate or ill-will. Then, with his heart filled with compassion,...with his heart filled with sympathetic joy,...with his heart filled with equanimity,...he dwells suffusing the whole world, upwards, downwards, across, everywhere, always with a mind filled with equanimity, abundant, unbounding, without hate or ill-will. That is wealth for a monk.

"And what is power for a monk? Here, a monk, by the destruction of the corruptions, enters into and abides in that corruptionless liberation of heart and liberation by wisdom which he has attained, in this very life, by his own super-knowledge and realization. That is power for a monk.

"Monks, I do not consider any power so hard to conquer as the power of Mara. It is just by this building-up of wholesome states that this merit increases."

Thus the Lord spoke, and the monks were delighted and rejoiced at his words.

Digha Nikaya - Udumbarika Sihanada Sutta

Udumbarika Sihanada Sutta
The Great Lion’s Roar to the Udumbarkans

Thus Have I Heard:

Once, long ago, the Buddha was staying at Eagle Peak in Rajagaha. At the same time, the wandering philosopher Banyan was staying at a Park that had been set-aside for such men by the Queen, Udumbarkika, with one hundred and forty score others.

Early that morning the layman Sandhana arrived in Rajagaha with the express purpose of visiting the Buddha, to discover that his timing was bad because the Buddha was in retreat. Then he decided to go visit Banyan, and he made his way to the Park.

When Sandhana reached the park he discovered the one hundred and forty score wandering philosophers, all gossiping and talking of various bits of news, debating theories, and passing around rumors. Banyan saw Sandhana, and then shushed his fellows, "Here cometh Sandhana, the follower of the noble ascetic Gotama. Silence! I implore you! He and his brethren, those other white robed laymen of Gotama are very fond of silence, and we want to encourage his kind to call on us; they are good fodder for our debates." Within moments, the Park had grown silent, like a tomb at night, or like the jungle just after the lion roars. Sandhana found Banyan, and they greeted each other kindly and took seats.

"I find it interesting, Sandhana, how the wanderers in this loose confederation conduct themselves. You make all manner of conversation and pass along gossip and rumors; the noise is almost a shock, given the sheer number of men present here. Methinks I like the Buddha’s conduct in this field better; reclusive in the forests, silent, away from maddening things like gossip and rumors."

Banyan decided to take this personally, and he countered, rather than replied, "Aye? Tell me now, you white robed layman, who does Gotama talk to and converse with? How can he possibly sharpen his speaking-skills or his mental abilities away from other people? Nay, I say that Gotama grows weaker in wisdom for his solitude, not stronger. He is not accustomed to crowds, he is not in touch with the people, and he is, no doubt, a poor debater. Hah! In fact, if he were to come to this Park right now, this very instant, we would befuddle and confuse him with one question; he would topple over like an empty jar."

The Buddha, hearing this exchange with his purified ear, left his retreat and went down from Eagle Peak, towards the Park. Banyan caught site of him approaching and again coaxed his men down to silence, as his last statement had brought them to cheering. He said to them, "Quiet, my men, quiet! We want that Gotama to come to us, and if we appease his desire for a quiet atmosphere, he will no doubt come. If he does come, we’ll ask him what his doctrine is."

Then the Buddha approached Banyan, who greeted him, "Merry Meet and Welcome, friend! At long last Gotama has seen fit to pay this place a visit, so please, take a seat." The Buddha took a seat, and Banyan sat on the ground.

"Banyan, what were you just now speaking of? What conversation did I just disturb?"

"Why, Venerable Sir, we were just planning on what question we would ask you should you come to our Park. Having planned it, I shall now ask it; "What is this Dhamma you teach to both your ascetic followers, and your white robed lay followers?""

"Banyan, I say to you that this Dhamma is going to be nary impossible for you to grasp. Why’s this? Because, Banyan, you hold onto different beliefs, you have different inclinations, and you are exposed to different experiences. Why don’t we instead talk of something more pleasant for you and your fellows? Let’s talk about your doctrines instead."

This greatly impressed the crowd of wandering philosophers, and a murmur rose among them of how impressive the Buddha was in declining to talk of his own doctrines, and inviting them to talk of theirs.

Banyan, after imploring his fellows to cease their murmuring, stated to the Buddha, "Sire, we preach soberness and strictness, seriousness and rigor. We regard austerities of the highest quality to be vital. As such, however, what do you think, Venerable Gotama, fulfills them?"

"A decent question in its own right, Banyan. Take a man who practices self-torture, going naked and without food and water, abusing himself, behaves like a dog, licking his hand and eating what food he does take raw and uncooked, ignoring the wishes of others. Or, when he needs to wear clothing, he uses rough clothes, the kind dead bodies are wrapped in. He makes his bed with thorn branches and dry hay, and he is dirty and unwashed. Or he washes three times before the sun sets, but he takes no water. Banyan, does such a man, in any of those instances, meet your marks for austerities?"

"Indeed, such man doing any of those practices would."

"I maintain that they are in fault, Banyan."

"Eh? How’s that?"

"Banyan, consider this: there is an ascetic who practices his austerities with unmatched zeal, but is satisfied with just so much, or that much more: then it brings him naught but a big head. He becomes full of himself, and careless. That’s a blemish. Suppose that people take alms-food to him, gifts of love and gratitude, gifts given to him out of trust and respect: with his big head, once they have left, he divides the food up, throws out what he finds distasteful, and eats only what he thinks is worthy food. That’s also a fault. Suppose one takes up these austerities with the thought, "Ahh, now I am worthy of respect: the royalty and the noblemen will all bow down to me, and pay respect." That too, is a fault."

"Also, it can make them overly critical, and he will look at others he disfavors, and use his own austerities to belittle them saying, "See how that one indulges? See how he gnaws down those rich foods with that thundering maw his head wields? How can anyone respect him?" That’s another fault. Suppose he sees one of his rivals being praised, being offered alms, and being worshipped and thinks, "What? How dare they honor him and ignore me! I am obviously the superior, they just do not see it." He turns green with jealousy, which is another fault."

"Or suppose an ascetic, practicing austerities, takes up a high position with power and other benefits—that too is a fault. Or he goes around through villages wearing a veil of mock humility, doing everything but shouting "Hey! I’m better than you!" rubbing his false holiness into their faces. This too is a fault. Or he will fall to sneaky and clever ways, telling lies when they suit his needs. That is undeniably a fault."

"Suppose a Buddha or an Arahant gives Dhamma that the ascetic would and should agree with, but just for the sake of stirring disharmony, he does not. That is a fault. Or he can be short tempered, and angry a lot. That’s a taint. Or he is hateful and vengeful, cunning and tricky, green with envy, hypnotized by evil wants, or given to extremist attitudes, or corrupted by physical desires, and stubborn. Banyan, don’t you think that these are faults in the austerities you spoke of?"
"Indeed, they are great faults. It’d be easy enough for one man to have all of those faults you spoke of, leastways only one or two of them."

"Banyan, now consider a man who does the austerities you hold to be high, but who does not satisfy so easily. He does not get a big head, and he deftly avoids all of the faults I mentioned, thus, in that regard, he is pure. When a Buddha or an Arahant gives Dhamma that the ascetic would and should agree with, he agrees with it. This is the opposite of a fault, a taint, a blemish – it is an action that is pure. Likewise with his temper, he is not short-tempered, he is not hateful or vengeful, green with envy, cunning and tricky, swelled with pride, hypnotized by evil, and he is not stubborn, and does not hold extremist views. In all these respects, he has been purified. Well, Banyan, what do you say? Are the austerities made pure by these things?"

"Oh yes, indeed. It is in these regards that a man can penetrate to the core."

"Nay, Banyan. Its reaches not the core, but only the outside of the skin."

"Eh? Well then, how does one make his austerities achieve the core? Explain it to me, for I would like my austerities to reach the final stage."

And the Buddha told Banyan about the four-faceted restraint: restraining from doing harm, causing others to do harm, as well as not approving of harm done; refraining from stealing, not having others steal and disapproving of theft; the squelching of craving, not making others crave and the disapproving of craving, refraining from lying, not causing others to lie and disapproving of lying. The Buddha also spoke of going into private retreat into quite places, forests or graveyards, and meditating, abandoning both uncaring laziness and helter-skelter worry, with a calm mind, being absolutely sure of oneself concerning all things wholesome. The Buddha spoke of filling ones heart with loving kindness and equanimity, and of disbanding hatred and contempt.

"Well, Banyan, what do you say? Is this the core of the austerities, the highest attainable?"

"I should certainly think so, yes."

"Nay, Banyan, it is not the core. It is only right below the crust."

"Well, tell me what the core is!"

And the Buddha told Banyan about remembering past lives, and being able to use those memories to instruct other people.

"Well, Banyan, what do you say? Is this the core of the austerities, the highest attainable?"

"It must be, yes."

"Nay, Banyan, it is not the core – it is only the meat surrounding it."

"Please sir, Tell me what the core is!"

And the Buddha told Banyan of the purified eye, which can see into the other world, from the Heaven of the Thirty Three Gods to the Lonely, Regretting Hell [The Avichi Hell], the details of every living being and where their kamma will lead them.

"Well, Banyan, what do you say? Is this the core of the austerities, the highest attainable?"

"Yes, it must be."

"Indeed, it is, Banyan. That austerity is the purest of pure, it is the core. So now, when you ask me what Dhamma I teach to my followers, I say to you that it is something even more noble and far reaching than this that I train them in."

At this, the wandering philosophers made a great commotion, lamenting and complaining at what the Buddha had said, crying, "We’re ruined! This is the highest teaching we know of!"

Then Sandhana realized, "The wandering philosophers are actually paying attention and believing what the Buddha says." And he said to Banyan, "Banyan, did you not say to me, "How can he possibly sharpen his speaking-skills or his mental abilities away from other people? Nay, I say that Gotama grows weaker in wisdom for his solitude, not stronger. He is not accustomed to crowds, he is not in touch with the people, and he is, no doubt, a poor debater. Hah! In fact, if he were to come to this Park right now, this very instant, we would befuddle and confuse him with one question; he would topple over like an empty jar." So now the Buddha is here, why do you not befuddle and confuse him with one question, or topple him over like an empty jar?"

Banyan’s face paled, and he grew silent and baffled, slouching as if trying to hide inside of himself.

The Buddha, seeing Banyan’s condition, said, "Well, now, Banyan, did you truly say that?"

"Yes, Sire, I did, but they were mistaken, hasty words!"

"Banyan, what think you? Have you ever heard an instance of a man obtaining tangible, true wisdom through loud, violent debates with clamorous noises and meaningless gossip? Or do people talk of wise men living in the deep forests, or on high mountaintops, in solitude, contemplating and reflecting, just as I do now?"

"I have always heard it said that wise men live as you do, sire."

"Banyan, you are a mature man and intelligent. Didn’t it ever occur to you that, "This man is a fully enlightened Buddha who teaches a good and pure doctrine; he is calm as is his Dhamma; he is restrained, as is his Dhamma; he had gained Nibbana and teaches a Dhamma that leads to Nibbana?"

"I was a fool, sire, and I transgressed. I was blinded by evil, I didn’t see what it was I did. Sire, please accept my confession, my apology, and may I restrain myself in the future!"

"Yes, Banyan, you had been overcome by transgression, and you were blinded by evil to speak thus of me. But since you have identified your misbehavior yourself, and have made amends, your confession and apology is accepted graciously. Banyan, it is the mark of a wise man for one to recognize his own mistakes and to make confessions and amends for them."

"But Banyan! Let me say this to you: If any man of intelligence who is sincere, honest, and straightforward, comes to me – I shall instruct him in Dhamma. If he sticks to it, within seven years he will attain that unequaled goal of all holy men who set out from their householders life, by his own realizations and his own understandings. But not just seven years, in six, five, four, three, two, one, a half of a year, a month, half of a month, even in so little a time as seven days he can attain to that goal."

"But Banyan! Now you may think, "This Gotama speaks these words that he may steal away my disciples" – but this is not true. Let him who is your teacher remain so. Now you think, "This Gotama wants us to give up our rules and methods" – but this not true either. Your rules should remain just as they are, as long as you see them fit. Now you think, "This Gotama wants us to abandon our way of life" – this is also not true. Let your way of life remain unchanged. Now you think, "This Gotama wants us to break our own rules and change the things that we consider to be bad" – This is not the case. Anything that you consider wrong now should stay that way so long as you see fit. Or likewise you think, "This Gotama wants to pull us away from what we consider to be good" – and likewise, this is not the case. Let what you consider "good" to stay that way so long as you see fit. Banyan, know that I do not speak for any of those reasons."

"Banyan, there are tainted things that have yet to be abandoned, corrupted things that conduce to samsaric rebirth, and fearful futures filled with pain, decay, and doom. I teach Dhamma, and I say what I say for one sole purpose: that people abandon that which leads them to sorrow. If you practice according to this Dhamma, corrupted things dissipate and pure ones take their place, and attain to high realizations even in this very life, by wisdom that is none other than your own."

Although the wandering philosophers listened, and although his words affected them, none of them said a word, or took an action. Each and every one of them sat there silently, slouching, and moping. Then the Buddha stood up, looked at the crowd of men, and said, "Mara has them all so firmly clutched in its grasp that they choose to remain fools than to ever say, "Let us try this Dhamma of Gotama’s and learn it, for seven days is an insignificantly small period."

Then, having roared the roar of a Lion, there in the park, given to the wandering philosophers by the queen, the Buddha left that place and returned to Eagle Peak, being closely followed by Sandhana.

Digha Nikaya - Patika Sutta

Patika Sutta

Thus have I heard:
Once the Lord was staying among the Mallas. Anupiya is the name of a Malla town,
and the Lord having dressed in the early morning and taken his robe and bowl,
went to Anupiya for alms. Then he thought: ‘It is too early for me to go into
Anupiya for alms. Suppose I went to visit the hermitage of the wanderer
Bhaggava-gotta?’ And he did so.
And the wanderer Bhaggava-gotta said: ‘Come, Blessed Lord, welcome, Blessed
Lord! At last the Blessed Lord has gone out his way to come here. Be seated,
Lord, a seat is prepared.’ The Lord sat down on the prepared seat, and Bhaggava
took a low stool and sat down to one side. Then he said: ‘Lord, a few days ago
Sunakkhatta the Licchavi came to me and said: "Bhaggava, I have left the Blessed
Lord. I am no longer under his rule." Is that really so, Lord?’
‘It is true, Bhaggava.
‘A few days ago, Sunakkhatta came to me, saluted me, sat down to one side and
said: "Lord, I am leaving the Blessed Lord, I am no longer under the Lord’s
rule." So I said to him: "Well, Sunakkhatta, did I ever say to you: ‘Come,
Sunakkhatta, be under my rule’?"
"No Lord."
"Or did you ever say to me: ‘Lord , I will be under your rule’?"
"No Lord."
"So, Sunakkhatta, if I did not say that to you and you did not say that to me –
you foolish man, who are you and what are you giving up? Consider, foolish man,
how far the fault is yours."
‘"Well, Lord, you have not performed any miracles."
"And did I ever say to you: ‘Come under my rule and I will perform miracles for
you’?"
"No Lord."
"Or did you ever say to me: ‘Lord, I will be under your rule if you will perform
miracles for me’?"
"No Lord."
"Then it appears, Sunakkhatta, that I made no such promises, and you made no
such conditions. Such being the case, you foolish man, who are you and what are
you giving up?
‘"What do you think, Sunakkhatta? Whether miracles are performed or not – is it
the purpose of my teaching Dhamma to lead whoever practices it to the total
destruction of suffering?"
"It is, Lord."
So, Sunakkhatta, whether miracles are performed or not, the purpose of my
teaching Dhamma is to lead whoever practices it to the total destruction of
suffering. Then what purpose would the performance of miracles server? Consider,
you foolish man, how far the fault is yours."
‘"Well, Lord, you do not teach the beginning of things."
"And did I ever say to you: ‘Come under my rule and I will teach you the
beginning of things’?"
"No, Lord."
"…Such being the case, you foolish man, who are you and what are you giving up?"

"Sunakkhatta, you have in many ways spoken in praise of me among the Vajjians,
saying: ‘This Blessed Lord is an Arahant, a Fully-Enlightened Buddha, endowed
with wisdom and conduct, the Well Farer, Knower of the Worlds, incomparable
trainer of men to be tamed, Teacher of Gods and Humans, the Buddha, the Blessed
Lord.’ You have in many ways spoken in praise of the Dhamma, visible here and
now, timeless, inviting inspection, leading onward, to be realized by the wise,
each one for himself.’ You have in many ways spoken praise of the order of
monks, saying: ‘Well-trained is the order of the Lord’s disciples, trained in
uprightness, methodically trained, excellently trained is the order of the
Lord’s disciples, that is, the four pairs of men, the eight classes of
individual’s. This is the order of the Lord’s disciples, worthy of respect,
worthy of homage, worthy of gifts, worthy of salutation, an unsurpassed field in
the world for merit.’
‘"In these ways you have spoken praise of me, of the Dhamma, and of the order
among the Vajjians. And I say to you, I declare to you, Sunakkhatta, there will
be those who will say: ‘Sunakkhatta the Lucchavi was unable to maintain the holy
life under the ascetic Gotama, and being thus unable he abandoned the training
and reverted to a base life.’ That, Sunakkhatta, is what they will say." And,
Bhaggava, at my words Sunakkhatta left this Dhamma and the disciples like one
condemned to Hell.
‘Once, Bhaggava, I was staying among the Khulus, at a place called Uttaraka, a
town of theirs. In the early morning I went with Robe and Bowl into Uttaraka for
alms, with Sunakkhatta as my attendant. And at that time the naked ascetic
Korakkhattiya the "dogman" was going round on all fours, sprawling on the
ground, and chewing and eating his food with his mouth alone. Seeing him,
Sunakkhatta thought: "Now that is a real Arahant ascetic, who goes around on all
fours, sprawling on the ground, and chewing and eating his food with his mouth
alone." And I, knowing his thought in my own mind, said to him: "You foolish
man, do you claim to be a follower of the Sakyan?"
"Lord, what do you mean by this question?"
"Sunakkhatta, Did you not, on seeing that naked ascetic going around on all
fours, think: ‘Now that is a real Arahant ascetic, who goes round on all fours,
sprawling on the ground, and chewing and eating his food with his mouth alone’?"

"I did, Lord. Does the Blessed Lord begrudge others their Arahantship?"
"I do not begrudge others their Arahantship, you foolish man! It is only in you
that this evil view has arisen. Cast it aside lest it should be to your harms
and sorrow for a long time! This naked ascetic Korakkhattiya, whom you regard as
a true Arahant, will die in seven days from indigestion, and when he is dead he
will reappear among the Kalakanja asuras, who are the very lowest grade of
asuras. And when he is dead he will be cast aside on a heap of Birana-grass in
the charnel ground. If you want to, Sunakkhatta, you can go to him and ask him
if he knows his fate. And it may be that he will tell you: ‘Friend Sunakkhatta,
I know my fate. I have been reborn among the Kalakanja asuras, the very lowest
grade of asuras.’"
‘Then Sunakkhatta went to Korakkhattiya and told him what I had prophesied,
adding: "Therefore, friend Korakkhattiya, be very careful what you eat and
drink, so that the ascetic Gotama’s words may be proved wrong!" And Sunakkhatta
was so sure that the Tathágata’s words would be proved wrong that he counted up
the seven days one by one. But on the seventh day Korakkhattiya died of
indigestion, and when he was dead he reappeared among the Kalakanja asuras, and
his body was cast aside on a heap of Birana-grass in the charnel ground.
‘And Sunakkhatta heard of this, so he went to the heap of birana-grass in the
charnel ground where Korakkhattiya was lying, struck the body three times with
his hand, and said: "Friend Korakkhattiya, do you know your fate?" And
Korakkhattiya sat up and rubbed his back with his hand, and said: "Friend
Sunakkhatta, I know my fate. I have been reborn among the Kalakanja asuras, the
very lowest grade of asuras." And with that he fell back again.
‘Then Sunakkhatta came to me, saluted me, and sat down to one side. And I said
to him: ‘Well, Sunakkhatta, what do you think? Has what I told you about the
‘dog-man’ come true or not?"
"It has come about the way you said, Lord, and not otherwise."
"Well, what do you think, Sunakkhatta? Has a miracle been performed or not?"
"Certainly, Lord, this being so, a miracle has been performed, and not
otherwise."
"Well then, you foolish man, do you still say to me, after I have performed such
a miracle: ‘Well, Lord, you have not performed any miracles.’? Consider, you
foolish man, how far the fault is yours." And at my words Sunakkhatta left this
Dhamma and discipline like one condemned to hell.
‘Once, Bhaggava, I was staying at Vesali, at the Gabled Hall in the Great
Forest. And at that time there was a naked ascetic living in Vesali called
Kalaramutthaka who enjoyed great gains and fame in the Vajjian capital. He had
undertaken seven rules of practice: "As long as I live I will be a naked ascetic
and will not put on any clothes; as long as I live I will remain chaste and
abstain from sexual intercourse; as long as I live I will subsist from strong
drink and meat, abstain from boiled rice and sour milk; as long as I live I will
never go beyond the Udena shrine to the east of Vesali, the Gotamaka shrine to
south, the Sattamba shrine to the west, nor the Bahuputta shrine to the north."
And it was through having undertaken these seven rules that he enjoyed the
greatest gains and fame all in the Vajjian capital.
‘Now Sunakkhatta went to see Kalaramutthaka and asked him a question which he
could not answer, and because he could not answer it he showed signs of anger,
rage, and petulance. But Sunakkhatta thought: "I might cause this real Arahant
ascetic offence. I don’t want anything to happen that would be to my lasting
harm and misfortune!"
‘Then Sunakkhatta came to me, saluted me, and sat down to one side. I said to
him: "You foolish man, do you claim to be a follower of the Sakyan?" "Lord, what
do you mean by this question?"
"Sunakkhatta, did you not go to see Kalaramutthaka and ask him a question he
could not answer, and did he not thereupon show signs of anger, rage, and
petulance? And did you not think: ‘I might cause this real Arahant ascetic
offence. I don’t want anything to happen that would be to my lasting harm and
misfortune’?"
"I did, Lord. Does the Blessed Lord begrudge others their Arahantship?"
"I do not begrudge others their Arahantship, you foolish man. It is only in you
that this evil view has arisen. Cast it aside, lest it should be to your harm
and sorrow for a long time! This naked ascetic, whom you regard as a true
Arahant, will before long be living clothed and married, subsisting on boiled
rice and sour milk. He will go beyond all the shrines of Vesali, and will die
having entirely lost his reputation." And indeed, this came about.
"Then Sunakkhatta, having heard what had happened came to me… and I said, "Well,
Sunakkhatta, what do you think? Had what I told you about Kalaramutthaka come
about or not? …Has a miracle been performed or not?"… And at my words
Sunakkhatta left this Dhamma and discipline like one condemned to hell.
‘Once, Bhaggava, I was staying at Vesali in the Gabled Hall in the Great Forest.
And at that time there was a naked ascetic living in Vesali called Patikaputta,
who enjoyed great gains and fame in the Vajjian capital. And he made this
declaration in the assembly of Vesali: "The ascetic Gotama claims to be a man of
wisdom, and I make the same claim. It is right that a man of wisdom should show
it by performing miracles. If the ascetic Gotama will come halfway to meet me, I
will do likewise. Then we could both work Miracles and if the ascetic Gotama
works one Miracle, I will perform two. If her performs two, I will perform four.
And if he performs four, I will perform eight. However many miracles the ascetic
Gotama performs, I will perform twice as many!"
‘Then Sunakkhatta came to me, saluted me, sat down to one side, an told me what
Patikaputta had said. I said: "Sunakkhatta, that naked ascetic Patikaputta is
not capable of meeting me face to face unless he takes back his words, abandons
that thought, and gives up that view. And if he thinks otherwise, his head will
split in pieces."
"Lord, let the Blessed Lord have a care what he says, let the Well-Farer have a
care what he says!"
"What do you mean by saying that to me?"
"Lord, the Blessed Lord might make an absolute statement about Patikaputta’s
coming. But he might come in some altered shape, and thus falsify the Blessed
Lord’s words!"
"But, Sunakkhatta, would the Tathágata make any statement that was ambiguous?"
"Lord, does the Blessed Lord know by his own mind what would happen to
Patikaputta? Or has some deva told the Tathágata?"
"Sunakkhatta, I know it by my own mind, and I have also been told by a deva. For
Ajita, the general of the Licchavis, died the other day and has been reborn in
the company of the thirty three gods. He came to see me and told me: Lord,
Patikaputta the naked ascetic is an impudent liar! He declared in the Vajjian
capital: "Ajita, the general of the Licchavis, has been reborn into the great
hell!" But I have not been reborn in the great hell, but in the company of the
thirty-three gods. He is an impudent liar…’ Thus, Sunakkhatta, I know what I
have said by my own mind, but I have also been told by a deva. And now,
Sunakkhatta, I will go into Vesali for alms. On my return, after I have eaten, I
will go for my midday rest to Patikaputta’s park. You make tell him whatever you
wish."
‘Then, having dressed, I took my robe and bowl and went into Vesali for alms. On
my return I went to Parikaputta’s park for my midday rest. Meanwhile Sunakkhatta
rushed into Vesali and declared to all the prominent Licchavis: "Friends, the
Blessed Lord has gone into Vesali for alms, and after that he has gone for his
midday rest to Patikaputta’s park. Come along, friends come alone! The two great
ascetics are going to work miracles!" And all the prominent Licchavis thought:
"The two great ascetics are going to work miracles! Let us go along!" And he
went to the distinguished and wealthy Brahmins of various schools and told them
the same thing, and they too thought, "Let us go along!" And so all these people
came along to Patikaputta’a park, hundreds and thousands of them.
‘And Patikaputta heard that all these people had come to his park, and that the
ascetic Gotama had gone there for his midday rest. And at the news he was
overcome with fear and trembling, and his hair stood on end. And thus terrified
and trembling, with his hair standing on end, he made for the Tinduka Lodging of
the wanderers. When the assembled company heard that he had gone to the Tinduka
lodging, they instructed a man to go there to Patikaputta and say to him:
"Friend Patikaputta, come along! All these people have come to your park, and
the ascetic Gotama has gone there for his midday rest. Because you declared to
the assembly at Vesali: ‘The ascetic Gotama claims to be a man of wisdom, and I
make the same claim. It is right that a man of wisdom should show it by
performing miracles. If the ascetic Gotama will come halfway to meet me, I will
do likewise. Then we could both work Miracles and if the ascetic Gotama works
one Miracle, I will perform two. If her performs two, I will perform four. And
if he performs four, I will perform eight. However many miracles the ascetic
Gotama performs, I will perform twice as many!’ So now come halfway: the ascetic
Gotama has already come halfway to meet you and is sitting for his midday rest
in Your Reverence’s park."
‘The man went and delivered the message, and on hearing it Patikaputta said:
"I’m coming, friend, coming!" But, wriggle as me might; he could not get up from
his seat. Then the man said: "What’s the matter with you, friend Patikaputta? Is
your bottom stuck to the seat, or is the seat stuck to your bottom? You keep
saying: "I’m coming friend, coming!" but you only wriggle and can’t get up from
your seat." And even at these words, Patikaputta still wriggled about but could
not rise.
‘And when that man realized that Patikaputta could not help himself, he went
back to the assembly and reported the situation. And I said to them:
"Patikaputta the naked Ascetic is not capable of meeting me face to face unless
he takes back his words, abandons that thought, and gives up that view. And if
he thinks otherwise, his head will split in pieces."’
‘Then, Bhaggava, one of the ministers of the Licchavis rose from his seat and
said: "Well, gentlemen, just wait a little till I have been to see whether I can
bring Patikaputta to the assembly." So he went to the Tinduka lodging and said
to Patikaputta: "Come along, Pattikaputta, it is best for you to come along. All
these people have come to your park and the ascetic Gotama has gone there for
his midday rest. If you come, we will make you the winner and let the ascetic
Gotama be defeated."
‘And Pattikaputta said, "I’m coming, friend, I’m coming," but wriggle as he
might he could not get up from his seat…
‘So the minister returned to the assembly and reported on the situation. Then I
said, "Patikaputta the naked Ascetic is not capable of meeting me face to face
unless he takes back his words, abandons that thought, and gives up that view.
And if he thinks otherwise, his head will split in pieces."
‘Then Jaliya, a pupil of the Wooden Bowl Ascetic, rose from his seat…went to the
Tinduka lodging and said to Patikaputta: "Come along, Patikaputta… if you come,
we will make you the winner and let the ascetic Gotama be defeated."
‘And Patikaputta said: "I’m coming, friend, I’m coming!" but wriggle as he
might, he could not get up from his seat…
‘Then, when Jaliya realized the situation he said, "Patikaputta, once long ago,
the Lion, king of beasts, thought, ‘suppose I were to make my lair near a
certain jungle. Then I could emerge in the evening, yawn, survey the four
quarters, roar my lion’s roar three times, and then make for the cattle pasture.
I could then pick out the very best of the herd for my kill and, having had a
good feast of tender meat, return to my lair.’ And he did accordingly.
"‘Now there was an old jackal who had grown fat on the Lion’s leavings, and he
was proud and strong. And he thought: ‘what difference is there between me and
the lion, king of beasts? Suppose I were to make my lair in the jungle…" So he
chose a lair accordingly and emerging in the evening, he surveyed the four
quarters, and then thought: ‘Now I will roar a lion’s roar three times’, -- and
he gave out the howl of his kind, a jackal howl. For what as this wretched howl
of a jackal have in common with a lion’s roar? In just the same way,
Patikaputta, you live off the achievements of the Well Farer and feed on the
Well Farer’s leavings, imagining you can set yourself up besides the Tathágatas,
Arahants, and fully enlightened Buddhas. But what have the wretched Patikaputtas
in common with them?"
‘Then, unable even with the aid of this parable to get Patikaputta to rise from
his seat, Jaliya uttered this verse:
Thinking himself a lion, the jackal says
‘I’m the king of beasts’ and tried to roar
A Lion’s Roar, but only howls instead.
Lion is Lion and Jackal, Jackal still.


In just the same way Patikaputta, you are living off the achievements of the
Well Farer…"
‘And, being unable even with the aid of this verse to get Patikaputta to rise
from his seat, Jaliya uttered this verse:
"Following another’s tracks, and fed
On scraps, his jackal-nature he forgets,
Thinking: "I’m a tiger!" tried to roar
A mighty roar, but only howls instead.
Lion is Lion and Jackal, Jackal still.


In just the same way Patikaputta, you are living off the achievements of the
Well Farer…"
‘And, being unable even with this parable to get Patikaputta to rise from his
seat, Jaliya returned tto the assembly and reported on the situation.
‘Then I said: "Patikaputta is not capable of meeting me face to face unless he
takes back his words, abandons that thought, and gives up that view. Even if the
good Lucchavis were to think: ‘Let us bind him with thongs and try to drag him
here with yoked oxen’, he would burst the thongs. He is not capable of meeting
me face to face…if he thinks otherwise, his head will split in pieces."
‘Then, Bhaggava, I instructed, inspired, and fired and delighted that assembly
with a talk on Dharma. And having thereby delivered that company from the great
bondage, thus rescuing eighty four thousand beings from the great path of peril,
I entered into the fire element and rose into the air to the height of seven
palm-trees, and projecting a beam for the height of another seven so that it
blazed and shed fragrance, I then reappeared in the gabled hall in the great
forest.
‘And there Sunakkhatta came to me, saluted me and sat down to one side. I said,
"What do you think Sunakkhatta? Has what I told you about Patikaputta come about
or not?"
"It has, Lord"
"And has a miracle been performed or not?"
"It has, Lord."
"Well then, you foolish man, do you still say to me after I have performed such
a miracle: ‘Well, Lord, you have not performed any miracles’? Consider, you
foolish man, how far the fault is yours." And, Bhaggavam at my words Sunakkhatta
left this Dhamma and discipline like one condemned to hell.
‘Bhaggava, I know the first beginning of things, and I know not only that, but
what surpasses it in value. And I am not under the sway of what I know, and not
being under its sway I am not I have come to know for myself that quenching, by
the realization of which the Tathágata cannot fall into perilous paths. There
are, Bhaggava, some ascetics and Brahmins who declared as their doctrine that
all things begin with the creation by a god, or Brahma. I have gone to them and
said: "Reverend sirs, is it true that you declare that all things with the
creation by a god, or Brahma?"
"Yes," they replied
"In that case, how do the reverend teachers declare that this came about?" But
they could not give an answer, and so they asked me in return and I replied:
"There comes a time, monks, sooner or later after a long period, when this world
contracts. At a time of contraction, beings are mostly reborn in the Abhassara
Brahma world. And there they dwell, mind-made, feeding on delight,
self-luminous, moving through the air, glorious - and they stay like that for a
very long time."
Wrong view number 5: "But the time comes, sooner or later after a long period,
when this world begins to expand. In this expanding world an empty palace of
Brahma appears. And then one being, from exhaustion of his life-span or of his
merits, falls from the Abhassara world and arises in the empty Brahma-palace.
And there he dwells, mind-made, feeding on delight, self-luminous, moving
through the air, glorious - and he stays like that for a very long time."
"Then in this being who has been alone for so long there arises unrest,
discontent and worry, and he thinks: ‘Oh, if only some other beings would come
here!’ And other beings, from exhaustion of their life-span or of their merits,
fall from the Abhassara world and arise in the Brahma palace as companions for
this being. And there they dwell, mind-made, … and they stay like that for a
very long time."
"And then, monks, that being who first arose there thinks: "I am Brahma, the
Great Brahma, the Conqueror, the Unconquered, the All-Seeing, the All-Powerful,
the Lord, the Maker and Creator, Ruler, Appointer and Orderer, Father of All
That Have Been and Shall Be. These beings were created by me. How so? Because I
first had this thought: ‘Oh, if only some other beings would come here!’ That
was my wish, and then these beings came into this existence!" But those beings
who arose subsequently think: "This, friends, is Brahma, Great Brahma, the
Conqueror, the Unconquered, the All-Seeing, the All-Powerful, the Lord, the
Maker and Creator, Ruler, Appointer and Orderer, Father of All That Have Been
and Shall Be. How so? We have seen that he was here first, and that we arose
after him."


"And this being that arose first is longer-lived, more beautiful and more
powerful than they are. And it may happen that some being falls from that realm
and arises in this world. Having arisen in this world, he goes forth from the
household life into homelessness. Having gone forth, he by means of effort,
exertion, application, earnestness and right attention attains to such a degree
of mental concentration that he thereby recalls his last existence, but recalls
none before that. And he thinks: ‘That Brahma, … he made us, and he is
permanent, stable, eternal, not subject to change, the same for ever and ever.
But we who were created by that Brahma, we are impermanent, unstable,
short-lived, fated to fall away, and we have come to this world.
That, reverend sirs, is how it comes about that you teach that all things began
with the creation by a god, or Brahma." And they said, "We have heard this,
Reverend Gotama, as you have explained." But I know the first beginning of
things… and not being under the sway of what I know I have come to know that
quenching by the realization of which the Tathágata cannot fall into perilous
ways.
"There are some ascetics and Brahmins who declare that the beginnings of things
was due to corruption by pleasure… declare that the beginnings of things was due
to corruption of mind… declare that the beginnings of things was due to chance…
But I know the first beginning of things… and not being under the sway of what I
know I have come to know that quenching by the realization of which the
Tathágata cannot fall into perilous paths.
‘And I, Bhaggava, who teach this and declare this am wrongly, vainly, lyingly
and falsely accused by some ascetics and Brahmins who say: "The Ascetic Gotama
is on the wrong track, and so are his monks. He has declared that whoever has
attained to the stage of deliverance called ‘The Beautiful’ finds everything
repulsive." But I do not say this. What I say is that whenever anyone has
attained to the stage of deliverance called "The Beautiful," he knows that it is
beautiful.’
‘Indeed, Lord, they are on the wrong track themselves who accuse the Lord and
his monks of error. I am so delighted with the Lord that I think the Lord is
able to teach me to attain and remain in the deliverance called "the
Beautiful".’
‘It is hard for you, Bhaggava, holding different views, being of different
inclinations and subject to different influences, following a different
discipline and having had a different teacher, to attain and remain in the
deliverance called "the Beautiful". You must strive hard, putting your trust in
me, Bhaggava.’
‘Lord, even if it is hard for me to attain and remain in the deliverance called
"the Beautiful," still I will place my trust in the Lord.’
Thus the Lord spoke, and Bhaggava the wanderer was delighted and rejoiced at the
Lord’s words.