Digha Nikaya - Atanatiya Sutta

DN 32
Atanatiya Sutta
Discourse on Atanatiya
Translated from the Pali by
Piyadassi TheraPTS: D iii 194



Source: From The Book of Protection, translated by Piyadassi Thera (Kandy:
Buddhist Publication Society, 1999). Copyright © 1999 Buddhist Publication
Society. Used with permission.



Copyright © 1999 Buddhist Publication Society.
Access to Insight edition © 1999
For free distribution. This work may be republished, reformatted,
reprinted, and redistributed in any medium. It is the author's wish,
however, that any such republication and redistribution be made available
to the public on a free and unrestricted basis and that translations and
other derivative works be clearly marked as such.



Thus have I heard: 1
On one occasion the Blessed One was living on the Vulture's Peak near Rajagaha
(Rajagir).
Then four great kings2 having placed a guard over the four quarters, with a
large army of Yakkhas, of Gandhabbas, of Kumbhandas, of Nagas; having placed
troops; having placed a barricade of soldiers on four sides, came to the
presence of the Blessed One, when the night was far advanced, illuminating the
entire Vulture's Peak with their surpassing radiance, saluted the Blessed One
and sat on one side. From among the (attendant) Yakkhas, some saluted the
Blessed One, and sat on one side; some exchanged greetings with the Blessed One
conversing in a friendly and courteous manner, and sat on one side; some saluted
him with clasped hands, and sat on one side; some announced their name and
lineage, and sat on one side; some sat on one side in silence.
Then the great King Vessavana (Skt. Vaisravana3), who was seated on one side,
said to the Blessed One:
"Venerable Sir (bhante), there are eminent Yakkhas who are not pleased with the
Blessed One, there are also eminent Yakkhas pleased with the Blessed One. There
are Yakkhas of middle rank who are not pleased with the Blessed One, and there
are those who are pleased with the Blessed One. There are Yakkhas of inferior
rank who are not pleased with the Blessed One, and there are those who are
pleased with the Blessed One. The Yakkhas, bhante, as a rule, are not pleased
with the Blessed One. What is the reason for this?"
"Well, the Blessed One teaches the Dhamma to establish abstention from killing,
from stealing, from sexual misconduct, from false speech, and from liquor that
causes intoxication and negligence. To them such teaching is unpleasant and
unpalatable."
"Surely bhante, there are disciples of the Blessed One. They frequent the remote
recesses of forest and woodland wilderness where there is no sound, no tumult,
where breezes are void of human contact, and suitable for man's seclusion and
quiet contemplation. There are eminent Yakkhas who haunt these forests, who have
no faith in the word of the Blessed One.
"Bhante, may the Blessed One learn the Atanata4 protection so that the
displeased Yakkhas may be pleased, so that the monks and nuns, laymen and
laywomen, may be at ease, guarded, protected and unharmed."
The Blessed One gave consent by his silence. Then the great King Vessavana,
knowing that the Blessed One had consented, recited the Atanatiya protection:
1. "Homage to Vipassi (the Buddha) possessed of the eye (of wisdom) and
splendor. Homage to Sikhi (the Buddha) compassionate towards all beings.
2. "Homage to Vessabhu (the Buddha) free from all defilements and possessed of
ascetic energy. Homage to Kakusanda (the Buddha), the conqueror of (the
five-fold) host of Mara.
3. "Homage to Konagamana (the Buddha) who has shed all defilements, and had
lived the holy life. Homage to Kassapa (the Buddha) who is fully freed from all
defilements.
4. "Homage to Angirasa (the Buddha Gotama), the son of the Sakyas, who is full
of radiance, and who proclaimed the Dhamma that dispels all suffering.
5. "Those in the world, who have extinguished (the flames of passion), and have
perceived through insight (meditation), things as they really are, they never
slander anyone; they are mighty men who are free from fear.
6. "Gotama (the Buddha) dear to gods and men, endowed with knowledge and
virtue,5 mighty and fearless, all do homage to him (homage be to him).
7-8. "When the resplendent sun — offspring of Aditi — with its full orb, arises,
then the night ceases, and it is called the day. The direction from which the
sun rises (is the East). There exists the ocean deep and vast.
9. "This — a spreading sheet of water — they know as the ocean. Where there is
East (to the East of Mount Meru) they say that quarter is East.
10. "Custodian of this quarter is a great king named Dhatarattha who has a
retinue of attendants, and is sovereign lord of the Gandhabbas.
11. "Attended by Ghandhabbas he enjoys their song and dance. Many are his
(Datharatta's) sons, all of one name, so have I heard.
12-13. "Eighty and ten and one are they, Inda their name, and mighty are they.
They too, beholding the Buddha — Kinsman of the sun, mighty and fearless —
salute him from afar: "Homage to thee, who art unique among mankind; glory to
thee, the noblest among men."6
14-15. "As by thy omniscience,7 thou hast looked on (mankind with a knowing
eye), even the non-humans pay reverence to thee. This we have often heard. We,
therefore, request the Yakkhas to pay homage to Gotama, the Conqueror (the
Buddha). They too say: 'We reverence Gotama, the Conqueror, we reverence Gotama
who is endowed with knowledge and virtue.'"
16-18. "The direction from where the petas (corpses), backbiters, murderers, the
fierce brigands, and the deceitful are removed, is the direction (to the right
of Mount Meru), and is called the quarter of the South. The custodian of this
quarter is a great king named Virulha who has a retinue of attendants, and is
the sovereign lord of Kumbhandas. Attended by the Kumbhandas he enjoys their
song and dance.
19. "Many are his (Virulha's) sons, all of one name, so have I heard. Eighty and
ten and one are they, Inda their names, and mighty are they.
20. "They too, beholding the Buddha — Kinsman of the sun, mighty and fearless —
salute him from afar: 'Homage to thee, who art unique among mankind; glory to
thee, the highest among men.'
21-22. "As by thy omniscience, thou hast looked on (mankind with a knowing eye),
even the non-humans pay reverence to thee. This we have often heard. We,
therefore, request the Yakkhas to pay homage to Gotama, the Conqueror (the
Buddha). They too say: 'We reverence, Gotama, the Conqueror, we reverence Gotama
who is endowed with knowledge and virtue.'
23-24. "When the resplendent sun — offspring of Aditi — with its full orb, sets,
then the day ceases, and it is called night. The direction where the sun sets
(is the West). There exists the ocean deep and vast.
25. "This — a spreading sheet of water — they know as the ocean. Where there is
West (to the West of Mount Meru) they say that quarter is West.
26. "Custodians of this quarter is a great king named Virupakkha who has a
retinue of attendants, and is sovereign lord of the Nagas.
27. "Attended by Nagas he enjoys their song and dance. Many are his
(Virupakkha's) sons, all of one name, so have I heard.
28-29. "Eighty and ten and one are they, Inda their name, and mighty are they.
They too, beholding the Buddha — Kinsman of the sun, mighty and fearless —
salute him from afar: 'Homage to thee, who art unique among mankind; glory to
thee, the noblest among men.'
30-31. "As by thy omniscience, thou hast looked on (mankind with a knowing eye),
even the non-humans pay reverence to thee. This we have often heard. We,
therefore, request the Yakkhas to pay homage to Gotama, the Conqueror (the
Buddha). They too say: 'We reverence, Gotama, the Conqueror, we reverence Gotama
who is endowed with knowledge and virtue.'
32. "Where lies delightful Uttarakuru (the Northern continent), where towers
beautiful Mount Meru, there are born men who are selfless and unattached.
33. "They neither sow the seed nor use8 the plow. Spontaneously grown corn is
there for them to enjoy.
34. "The rice, purged of the red powder and of husk, clean and sweet-scented, is
boiled in golden vessels; it is this that they partake of.
35. "They make of cows a single-seated mount (like mounting on horseback)9 and
ride about from place to place.
36-37. "They make use of women and men, girls and boys as vehicles, and travel
from place to place in them.
38. "Mounting on vehicles (on elephants and horses) they (the Yakkhas of King
Vessavana) travel in every direction.
39. "This king who has a retinue of attendants, is possessed of elephants and
horses on which he rides. He also has celestial chariots, palaces, and
palanquins. He has cities well built in the celestial regions.
"Their names are Atanata, Kusinata, Parakusinata, Natapuriya, Parakusitanata. To
the North, the city of Kapilavata, to the South10 Janogha, and cities named
Navanavati, Ambara-ambaravati and the kingdom of Alakamanda. Happy one
(addressing the Buddha), this Kuvera (another name for Vessavana) has a kingdom
named Visna, therefore, the great king Kuvera is called Vessavana. There are
Yakkhas (of this king) who hold investigations and make them known. They are
Tatola, Tattala, Tatotala, Ojasi, Tejasi, Tatojasi, Suro, Raja (Sura-raja)
Arittho, Nemi (Arittha-nemi). There (in Visana kingdom) lies the lake Dharani
whence rain-clouds (drawing water) pour them forth. And there is also the hall
named Bhagalavati where the Yakkhas assemble.
40. "There (round about the hall) are trees bearing perpetual fruit. (On these
trees) there are multitudes of birds. There also is heard the cry of peacocks
and herons, and the melodious song of kokilas (the Indian cuckoo).
41. "There (near the lake) the cry of the birds, who call 'Live ye! Live ye!'
(jivamjivaka) is heard. The bird Otthavacittaka ('O lift your hearts!'), the
jungle fowls, the crabs and the Pokkharasataka birds roam the woods.
42. "There the cry of the parot, the myna-birds and the dandamanavaka birds is
heard. And Kuvera's lotus-lake ever lies in her beauty in all seasons.
43-44. "That direction (to the North of Mount Meru) is called by people the
quarter of the North. The custodian of this quarter is a great king named Kuvera
who has a retinue of attendants, and is sovereign lord of the Yakkhas. Attended
by the Yakkhas he enjoys their songs and dance.
45. "Many are his (Kuvera's) sons, all of one name, so have I heard. Eighty and
ten and one are they, Inda their names, and mighty are they.
46. "They too, beholding the Buddha, kinsman of the sun, mighty and fearless,
salute him from afar: 'Homage to thee, who art unique among mankind! Glory to
thee, the noblest among men.'
47-48. "As by thy pure omniscience thou hast looked on (mankind); even the
non-humans pay reverence to thee, this we have heard. We, therefore, request the
Yakkhas to pay homage to Gotama, the Conqueror (the Buddha). They, too, say, 'We
reverence Gotama, the Conqueror, we reverence Gotama who is endowed with
knowledge and virtue.'
"Happy One, this is the Atanata protection whereby both the monks and nuns,
laymen and laywomen may live at ease, guarded, protected, and unharmed.
"If any monk or nun, layman or laywoman learns by heart this Atanata protection,
and be word-perfect in repeating it, and if any non-human male or female Yakkha,
youth or maiden Yakkha, Yakkha Minister or any Yakkha, or Yakkha attendant; male
or female Gandhabba... (as before); male or female Kumbhanda... male or female
Naga... were to walk with him or her, or stand or sit or lie down with him or
her with malevolent intent, such a non-human, Happy One, will not obtain
hospitality from any town or township, will not obtain a place to dwell, nor
could live in the Kingdom of Alakamanda. He will not be able to attend the
meetings of the Yakkhas. Further he would not be accepted or given in marriage,
he would be reproached (by casting remarks on his deformed teeth or eyes or any
part of the body), and the non-humans would put an empty bowl over his head and
split it (head) in seven pieces.
"Happy One, there are non-humans who are fierce, violent, given to retaliation;
those non-humans heed neither the (four) great kings, nor their ministers nor
their attendants. They are called rebels against the (four) great kings. Even as
in the kingdom of Magadha, the thieves heed neither the king of Magadha, nor the
ministers, nor their attendants, and are called rebels against the king of
Magadha, so there are non-humans who are fierce... (as before). They are called
rebels against the (four) great kings.
"Happy One, if any non-human — male or female Yakkha, youth or maiden Yakkha,
yakkha minister or any Yakkha, or Yakkha attendant; male or female Gandhabba...
(as before); male or female Kumbhanda... male or female Naga... were to walk
with a monk or nun, or a layman or laywoman, or stand, or sit, or lie down with
him or her with malevolent intent, then should (the molested one) inform, cry
aloud and shout to those Yakkhas, to the mighty Yakkhas, their commanders and
chief commanders saying: 'This Yakkha is seizing me, takes possession of me, is
harassing me, assailing me, is harming me, harming me intensely and would not
let me go!'
"Who are the Yakkhas, mighty Yakkhas and commanders, and chief commanders (to
whom such appeal should be made)?
49. Inda, Soma, and Varuna,
Bharadvaja, Pajapati,
Candana, Kamasettha too,
Kinnughandu, Nigahandu,

50. Panada, Opamanna too,
Devasata and Matali,
Cittasena and Gandhabba,
Nala, Raja, Janesabha,

51. Satagira, Hemavata,
Punnaka, Karatiya, Gula,
Sivaka, Mucalinda too,
Vessamitta, Yugandhara,

52. Gopala, Suppagedha too,
Hiri, Netti, and Mandiya,
Pañcalacanda, Alavaka,
Pajjunna, Sumana, Sumukha, Dadamukkha,
With these Serisakka.
"These are the Yakkhas, mighty Yakkhas, the commanders, the chief commanders to
whom (the molested one) should inform, cry aloud and shout saying: 'This Yakkha
is seizing me, takes possession of me, is harassing me, assailing me, is harming
me, and harming me intensely, and this Yakkha would not let me go!'
"This, Happy One, is the Atanata protection whereby monks and nuns, laymen and
laywomen may live at ease, guarded, protected, and unharmed.
"Happy One, we now take our leave of you; for we have many duties to attend to
(so said the four Great Kings)."
"Great Kings, it is time for your departure" (replied the Buddha).
The four great kings arose from their seats, and saluting the Blessed One,
circled round him on his right side, and there and then vanished. From among the
(attendant) Yakkhas some arose from their seats, and saluted the Blessed One,
circled round him on his right side, and there and then vanished; some exchanged
greetings with the Blessed One conversing in a friendly and courteous manner,
and there and then vanished; some saluted the Blessed One with clasped hands,
and there and then vanished; some announced their name and lineage, and there
and then vanished; some in silence there and then vanished.
When the night had passed the Blessed One addressed the monks: (The Buddha
related to the monks word for word what has been said by the great King
Vessavana, see above.) "Learn by heart, monks, the Atanata protection,
constantly make use of it, bear it in mind. This Atanata protection, monks,
pertains to your welfare, and by virtue of it, monks and nuns, laymen and
laywomen may live at ease, guarded, protected, and unharmed."
This the Blessed One said. Those monks glad at heart rejoiced at the words of
the Blessed One.



Notes
1. D. No. 32.
2. They are Dhatarattha, Virulha, Virupakkha, and Vessavana, presiding over the
four quarters in the celestial regions.
3. Vessavana, king of the Northern quarter, according to the Commentary, was
familiar with the Buddha, expert in conversation and well-disciplined, and thus
he became the spokesman. Kuvera is another name for Vessavana. .
4. According to Dighanikaya-attakatha-tika (vol iii, p. 194), King Vessavana had
a town by the name of Atanata, where the four kings assembled and recited this
Paritta which speaks of the virtues of the seven Buddhas: Vipassi, Sikhi,
Vessabhu, Kakusanda, Konagama, Kassapa, Gotama.
They approached the Buddha with the intention of obtaining his approval in which
event, they felt, that this Paritta will attain a revered position: "satthu
kathite imam parittam garu bhavissatiti pi aha" (Comy).
Learn, ugganhatha: There is nothing for the Buddha to learn afresh. As the
Commentary says, it was to create an opportunity for the Buddha to listen to the
discourse, "Imam parittam savetum okasam karonto evamha."
5. Vijja-carana: literally science and conduct.
6. From the 13th stanza I have adopted the method of numbering the stanzas in
consecutive order.
7. Kusalena, an unusual phrase: "omniscience," "pure wisdom," "sublime wisdom"
(Comy).
8. Na piniyanti, literally they do not carry the plough.
9. Tam pittim abhiruyha, mounting on the back (Comy).
10. Etassa aparabhage (Com).

Digha Nikaya - Sigalovada Sutta

DN 31
Sigalovada Sutta
The Discourse to Sigala
The Layperson's Code of Discipline
Translated from the Pali by
Narada Thera
Alternate translation:Kelly/Sawyer/YarehamNarada
PTS: D iii 180



Source: From Everyman's Ethics: Four Discourses by the Buddha (WH 14),
translated by Narada Thera (Kandy: Buddhist Publication Society, 1985).
Copyright © 1985 Buddhist Publication Society. Used with permission.



Copyright © 1985 Buddhist Publication Society.
Access to Insight edition © 1996
For free distribution. This work may be republished, reformatted,
reprinted, and redistributed in any medium. It is the author's wish,
however, that any such republication and redistribution be made available
to the public on a free and unrestricted basis and that translations and
other derivative works be clearly marked as such.



Thus have I heard:
On one occasion the Exalted One was dwelling in the Bamboo Grove, the Squirrels'
Sanctuary, near Rajagaha.
Now at that time, young Sigala, a householder's son, rising early in the
morning, departing from Rajagaha, with wet clothes and wet hair, worshipped with
joined hands the various quarters — the East, the South, the West, the North,
the Nadir, and the Zenith.
Then the Exalted One, having robed himself in the forenoon took bowl and robe,
and entered Rajagaha for alms. Now he saw young Sigala worshipping thus and
spoke to him as follows:
"Wherefore do you, young householder, rising early in the morning, departing
from Rajagaha, with wet clothes and wet hair, worship, with joined hands these
various quarters — the East, the South, the West, the North, the Nadir, and the
Zenith?"
"My father, Lord, while dying, said to me: The six quarters, dear son, you shall
worship. And I, Lord, respecting, revering, reverencing and honoring my father's
word, rise early in the morning, and leaving Rajagaha, with wet clothes and wet
hair, worship with joined hands, these six quarters."
"It is not thus, young householder, the six quarters should be worshipped in the
discipline of the noble."
"How then, Lord, should the six quarters be worshipped in the discipline of the
noble? It is well, Lord, if the Exalted One would teach the doctrine to me
showing how the six quarters should be worshipped in the discipline of the
noble."
"Well, young householder, listen and bear it well in mind; I shall speak." —
"Very good, Lord," responded young Sigala.
And the Exalted One spoke as follows:
"Inasmuch, young householder, as the noble disciple (1) has eradicated the four
vices in conduct,1 (2) inasmuch as he commits no evil action in four ways, (3)
inasmuch as he pursues not the six channels for dissipating wealth, he thus,
avoiding these fourteen evil things, covers the six quarters, and enters the
path leading to victory in both worlds: he is favored in this world and in the
world beyond. Upon the dissolution of the body, after death, he is born in a
happy heavenly realm.
(1) "What are the four vices in conduct that he has eradicated? The destruction
of life, householder, is a vice and so are stealing, sexual misconduct, and
lying. These are the four vices that he has eradicated."
Thus spoke the Exalted One. And when the Master had thus spoken, he spoke yet
again:
Killing, stealing, lying and adultery,
These four evils the wise never praise.
(2) "In which four ways does one commit no evil action? Led by desire does one
commit evil. Led by anger does one commit evil. Led by ignorance does one commit
evil. Led by fear does one commit evil.2
"But inasmuch as the noble disciple is not led by desire, anger, ignorance, and
fear, he commits no evil."
Thus spoke the Exalted One. And when the Master had thus spoken, he spoke yet
again:
Whoever through desire, hate or fear,
Or ignorance should transgress the Dhamma,
All his glory fades away
Like the moon during the waning half.
Whoever through desire, hate or fear,
Or ignorance never transgresses the Dhamma,
All his glory ever increases
Like the moon during the waxing half.
(3) "What are the six channels for dissipating wealth which he does not pursue?
(a) "indulgence in intoxicants which cause infatuation and heedlessness;
(b) sauntering in streets at unseemly hours;
(c) frequenting theatrical shows;
(d) indulgence in gambling which causes heedlessness;
(e) association with evil companions;
(f) the habit of idleness.
(a) "There are, young householder, these six evil consequences in indulging in
intoxicants which cause infatuation and heedlessness:
(i) loss of wealth,
(ii) increase of quarrels,
(iii) susceptibility to disease,
(iv) earning an evil reputation,
(v) shameless exposure of body,
(vi) weakening of intellect.
(b) "There are, young householder, these six evil consequences in sauntering in
streets at unseemly hours:
(i) he himself is unprotected and unguarded,
(ii) his wife and children are unprotected and unguarded,
(iii) his property is unprotected and unguarded,
(iv) he is suspected of evil deeds,3
(v) he is subject to false rumours,
(vi) he meets with many troubles.
(c) "There are, young householder, these six evil consequences in frequenting
theatrical shows. He is ever thinking:
(i) where is there dancing?
(ii) where is there singing?
(iii) where is there music?
(iv) where is there recitation?
(v) where is there playing with cymbals?
(vi) where is there pot-blowing?4
(d) "There are, young householder, these six evil consequences in indulging in
gambling:
(i) the winner begets hate,
(ii) the loser grieves for lost wealth,
(iii) loss of wealth,
(iv) his word is not relied upon in a court of law,
(v) he is despised by his friends and associates,
(vi) he is not sought after for matrimony; for people would say he is a gambler and is not fit to look after a wife.
(e) "There are, young householder, these six evil consequences in associating
with evil companions, namely: any gambler, any libertine, any drunkard, any
swindler, any cheat, any rowdy is his friend and companion.
(f) "There are, young householder, these six evil consequences in being addicted
to idleness:
"He does no work, saying:
(i) that it is extremely cold,
(ii) that it is extremely hot,
(iii) that it is too late in the evening,
(iv) that it is too early in the morning,
(v) that he is extremely hungry,
(vi) that he is too full.
"Living in this way, he leaves many duties undone, new wealth he does not get,
and wealth he has acquired dwindles away."
Thus spoke the Exalted One. And when the Master had thus spoken, he spoke yet
again:
"One is a bottle friend; one says, 'friend, friend' only to one's face; one is a
friend and an associate only when it is advantageous.
"Sleeping till sunrise, adultery, irascibility, malevolence, evil companions,
avarice — these six causes ruin a man.
"The man who has evil comrades and friends is given to evil ways, to ruin does
he fall in both worlds — here and the next.
"Dice, women, liquor, dancing, singing, sleeping by day, sauntering at unseemly
hours, evil companions, avarice — these nine5 causes ruin a man.
"Who plays with dice and drinks intoxicants, goes to women who are dear unto
others as their own lives, associates with the mean and not with elders — he
declines just as the moon during the waning half.
"Who is drunk, poor, destitute, still thirsty whilst drinking, frequents the
bars, sinks in debt as a stone in water, swiftly brings disrepute to his family.
"Who by habit sleeps by day, and keeps late hours, is ever intoxicated, and is
licentious, is not fit to lead a household life.
"Who says it is too hot, too cold, too late, and leaves things undone, the
opportunities for good go past such men.
"But he who does not regard cold or heat any more than a blade of grass and who
does his duties manfully, does not fall away from happiness."



"These four, young householder, should be understood as foes in the guise of
friends:
(1) he who appropriates a friend's possessions,
(2) he who renders lip-service,
(3) he who flatters,
(4) he who brings ruin.
(1) "In four ways, young householder, should one who appropriates be understood
as a foe in the guise of a friend:
(i) he appropriates his friend's wealth,
(ii) he gives little and asks much,
(iii) he does his duty out of fear,
(iv) he associates for his own advantage.
(2) "In four ways, young householder, should one who renders lip-service be
understood as a foe in the guise of a friend:
(i) he makes friendly profession as regards the past,
(ii) he makes friendly profession as regards the future,
(iii) he tries to gain one's favor by empty words,
(iv) when opportunity for service has arisen, he expresses his inability.
(3) "In four ways, young householder, should one who flatters be understood as a
foe in the guise of a friend:
(i) he approves of his friend's evil deeds,
(ii) he disapproves his friend's good deeds,
(iii) he praises him in his presence,
(iv) he speaks ill of him in his absence.
(4) "In four ways, young householder, should one who brings ruin be understood
as a foe in the guise of a friend:
(i) he is a companion in indulging in intoxicants that cause
infatuation and heedlessness,
(ii) he is a companion in sauntering in streets at unseemly hours,
(iii) he is a companion in frequenting theatrical shows,
(iv) he is a companion in indulging in gambling which causes heedlessness."
Thus spoke the Exalted One. And when the Master had thus spoken, he spoke yet
again:
The friend who appropriates,
the friend who renders lip-service,
the friend that flatters,
the friend who brings ruin,
these four as enemies the wise behold,
avoid them from afar as paths of peril.
"These four, young householder, should be understood as warm-hearted friends:
(1) he who is a helpmate,
(2) he who is the same in happiness and sorrow,
(3) he who gives good counsel,
(4) he who sympathises.
(1) "In four ways, young householder, should a helpmate be understood as a
warm-hearted friend:
(i) he guards the heedless,
(ii) he protects the wealth of the heedless,
(iii) he becomes a refuge when you are in danger,
(iv) when there are commitments he provides you with double the
supply needed.
(2) "In four ways, young householder, should one who is the same in happiness
and sorrow be understood as a warm-hearted friend:
(i) he reveals his secrets,
(ii) he conceals one's own secrets,
(iii) in misfortune he does not forsake one,
(iv) his life even he sacrifices for one's sake.
(3) "In four ways, young householder, should one who gives good counsel be
understood as a warm-hearted friend:
(i) he restrains one from doing evil,
(ii) he encourages one to do good,
(iii) he informs one of what is unknown to oneself,
(iv) he points out the path to heaven.
(4) "In four ways, young householder, should one who sympathises be understood
as a warm-hearted friend:
(i) he does not rejoice in one's misfortune,
(ii) he rejoices in one's prosperity,
(iii) he restrains others speaking ill of oneself,
(iv) he praises those who speak well of oneself."
Thus spoke the Exalted One. And when the Master had thus spoken, he spoke yet
again:
The friend who is a helpmate,
the friend in happiness and woe,
the friend who gives good counsel,
the friend who sympathises too —
these four as friends the wise behold
and cherish them devotedly
as does a mother her own child.

The wise and virtuous shine like a blazing fire.
He who acquires his wealth in harmless ways
like to a bee that honey gathers,6
riches mount up for him
like ant hill's rapid growth.

With wealth acquired this way,
a layman fit for household life,
in portions four divides his wealth:
thus will he friendship win.

One portion for his wants he uses,7
two portions on his business spends,
the fourth for times of need he keeps.



"And how, young householder, does a noble disciple cover the six quarters?
"The following should be looked upon as the six quarters. The parents should be
looked upon as the East, teachers as the South, wife and children as the West,
friends and associates as the North, servants and employees as the Nadir,
ascetics and brahmans as the Zenith.8
"In five ways, young householder, a child should minister to his parents as the
East:
(i) Having supported me I shall support them,
(ii) I shall do their duties,
(iii) I shall keep the family tradition,
(iv) I shall make myself worthy of my inheritance,
(v) furthermore I shall offer alms in honor of my departed
relatives.9
"In five ways, young householder, the parents thus ministered to as the East by
their children, show their compassion:
(i) they restrain them from evil,
(ii) they encourage them to do good,
(iii) they train them for a profession,
(iv) they arrange a suitable marriage,
(v) at the proper time they hand over their inheritance to them.
"In these five ways do children minister to their parents as the East and the
parents show their compassion to their children. Thus is the East covered by
them and made safe and secure.
"In five ways, young householder, a pupil should minister to a teacher as the
South:
(i) by rising from the seat in salutation,
(ii) by attending on him,
(iii) by eagerness to learn,
(iv) by personal service,
(v) by respectful attention while receiving instructions.
"In five ways, young householder, do teachers thus ministered to as the South by
their pupils, show their compassion:
(i) they train them in the best discipline,
(ii) they see that they grasp their lessons well,
(iii) they instruct them in the arts and sciences,
(iv) they introduce them to their friends and associates,
(v) they provide for their safety in every quarter.
"The teachers thus ministered to as the South by their pupils, show their
compassion towards them in these five ways. Thus is the South covered by them
and made safe and secure.
"In five ways, young householder, should a wife as the West be ministered to by
a husband:
(i) by being courteous to her,
(ii) by not despising her,
(iii) by being faithful to her,
(iv) by handing over authority to her,
(v) by providing her with adornments.
"The wife thus ministered to as the West by her husband shows her compassion to
her husband in five ways:
(i) she performs her duties well,
(ii) she is hospitable to relations and attendants10
(iii) she is faithful,
(iv) she protects what he brings,
(v) she is skilled and industrious in discharging her duties.
"In these five ways does the wife show her compassion to her husband who
ministers to her as the West. Thus is the West covered by him and made safe and
secure.
"In five ways, young householder, should a clansman minister to his friends and
associates as the North:
(i) by liberality,
(ii) by courteous speech,
(iii) by being helpful,
(iv) by being impartial,
(v) by sincerity.
"The friends and associates thus ministered to as the North by a clansman show
compassion to him in five ways:
(i) they protect him when he is heedless,
(ii) they protect his property when he is heedless,
(iii) they become a refuge when he is in danger,
(iv) they do not forsake him in his troubles,
(v) they show consideration for his family.
"The friends and associates thus ministered to as the North by a clansman show
their compassion towards him in these five ways. Thus is the North covered by
him and made safe and secure.
"In five ways should a master minister to his servants and employees as the
Nadir:
(i) by assigning them work according to their ability,
(ii) by supplying them with food and with wages,
(iii) by tending them in sickness,
(iv) by sharing with them any delicacies,
(v) by granting them leave at times.
"The servants and employees thus ministered to as the Nadir by their master show
their compassion to him in five ways:
(i) they rise before him,
(ii) they go to sleep after him,
(iii) they take only what is given,
(iv) they perform their duties well,
(v) they uphold his good name and fame.
"The servants and employees thus ministered to as the Nadir show their
compassion towards him in these five ways. Thus is the Nadir covered by him and
made safe and secure.
"In five ways, young householder, should a householder minister to ascetics and
brahmans as the Zenith:
(i) by lovable deeds,
(ii) by lovable words,
(iii) by lovable thoughts,
(iv) by keeping open house to them,
(v) by supplying their material needs.
"The ascetics and brahmans thus ministered to as the Zenith by a householder
show their compassion towards him in six ways:
(i) they restrain him from evil,
(ii) they persuade him to do good,
(iii) they love him with a kind heart,
(iv) they make him hear what he has not heard,
(v) they clarify what he has already heard,
(vi) they point out the path to a heavenly state.
"In these six ways do ascetics and brahmans show their compassion towards a
householder who ministers to them as the Zenith. Thus is the Zenith covered by
him and made safe and secure." Thus spoke the Exalted One. And when the Master
had thus spoken, he spoke yet again:
The mother and father are the East,
The Teachers are the South,
Wife and Children are the West,
The friends and associates are the North.

Servants and employees are the Nadir,
The ascetics and brahmans are the Zenith;
Who is fit to lead the household life,
These six quarters he should salute.

Who is wise and virtuous,
Gentle and keen-witted,
Humble and amenable,
Such a one to honor may attain.

Who is energetic and not indolent,
In misfortune unshaken,
Flawless in manner and intelligent,
Such a one to honor may attain.

Who is hospitable, and friendly,
Liberal and unselfish,
A guide, an instructor, a leader,
Such a one to honor may attain.

Generosity, sweet speech,
Helpfulness to others,
Impartiality to all,
As the case demands.

These four winning ways make the world go round,
As the linchpin in a moving car.
If these in the world exist not,
Neither mother nor father will receive,
Respect and honor from their children.

Since these four winning ways
The wise appraise in every way,
To eminence they attain,
And praise they rightly gain.
When the Exalted One had spoken thus, Sigala, the young householder, said as
follows:
"Excellent, Lord, excellent! It is as if, Lord, a man were to set upright that
which was overturned, or were to reveal that which was hidden, or were to point
out the way to one who had gone astray, or were to hold a lamp amidst the
darkness, so that those who have eyes may see. Even so, has the doctrine been
explained in various ways by the Exalted One.
"I take refuge, Lord, in the Buddha, the Dhamma, and the Sangha. May the Exalted
One receive me as a lay follower; as one who has taken refuge from this very day
to life's end."



Notes
1. kamma-kilesa, lit., 'actions of defilement.'
2. These are the four agati, 'evil courses of action': chanda, dosa, moha,
bhaya.
3. Crimes committed by others.
4. A kind of amusement.
5. The Pali original has here "six causes" as two compound words and one
double-term phrase are counted as units.
6. Dhammapada v. 49: "As a bee, without harming the flower, its color or scent,
flies away, collecting only the honey..."
7. This portion includes what is spent on good works: gifts to monks, charity,
etc.
8. "The symbolism is deliberately chosen: as the day in the East, so life begins
with parents' care; teacher's fees and the South are the same word: dakkhina;
domestic cares follow when the youth becomes man, as the West holds the later
daylight; North is 'beyond' (uttara), so by help of friends, etc., he gets
beyond troubles." — (Rhys Davids)
9. This is a sacred custom of the Aryans who never forgot the dead. This
tradition is still faithfully observed by the Buddhists of Sri Lanka who make
ceremonial offerings of alms to the monks on the eighth day, in the third month,
and on each anniversary of the demise of the parents. Merit of these good
actions is offered to the departed after such ceremony. Moreover after every
punna-kamma (good action), a Buddhist never fails to think of his parents and
offer merit. Such is the loyalty and the gratitude shown to parents as advised
by the Buddha.
10. lit., 'the folk around' (parijana).

Digha Nikaya - Lakkhana Sutta

Lakkhana Sutta

Thus have I heard. Once the Lord was staying at Savatthi, it Jetavana,
Anathapindika’s park.
"Monks!" He said, and the monks replied, "Lord?"
The Lord Said, "There are, monks, these thirty two marks peculiar to a great
man, and for that great man who possesses them, only two careers are open. If he
lives the household life he will become a ruler, a wheel turning righteous
monarch of the law, conqueror of the four quarters who has established the
security of his realm and is possessed of the seven treasures. These are: the
Wheel Treasure, the Elephant Treasure, the Horse Treasure, the Jewel Treasure,
the Woman Treasure, the Householder Treasure, 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. But if he goes forth from the household life
into homelessness, then he will become an Arahant, a fully enlightened Buddha,
one who draws back the veil from the world.
"And what are these thirty-two marks of a great man?
I. He has feet with level tread. This is one of the marks of a great man.
II. On the soles of his feet are wheels complete with felloe and hub
III. He has projecting heels
IV. He has long fingers and toes
V. He has soft and tender hands and feet
VI. His hands and feet are net-like (webbed?)
VII. He has high-raised ankles
VIII. His legs are like an antelopes
IX. Standing and without bending, he can touch and rub his knees with either
hand.
X. His male organs are enclosed in a sheath.
XI. His complexion is bright, the color of gold
XII. His skin is delicate and so smooth that no dust can adhere to his body
XIII. His body hairs are separate, one to each pore.
XIV. His body hair
XV. grow upwards, bluish-black like collyruim, growing in rings to the right.
XVI. His body is divinely straight
XVII. He has the seven convex surfaces.
XVIII. The front part of his body is like a Lion’s.
XIX. There is no hollow between his shoulders.
XX. He is proportioned like a banyan-tree: his height is as the span of his
arms.
XXI. His bust is evenly rounded.
XXII. He has a perfect sense of taste.
XXIII. He has jaws like a lions
XXIV. He has forty teeth.
XXV. His teeth are even.
XXVI. There are no spaces between his teeth.
XXVII. His canine teeth are very bright.
XXVIII. His tongue is very long
XXIX. He has a Brahma-like voice, like that of the Karavika-bird.
XXX. His eyes are deep blue.
XXXI. He has eyelashes like a cow’s.
XXXII. The hair between his eyebrows is white, and soft like cotton down.
XXXIII. His head is like a royal turban."
"There, monks, are the thirty two marks peculiar to a great man, and for that
great man who possesses them, only two careers are open. If he lives the
household life he will become a ruler, a wheel turning righteous monarch of the
law, conqueror of the four quarters who has established the security of his
realm and is possessed of the seven treasures. These are: the Wheel Treasure,
the Elephant Treasure, the Horse Treasure, the Jewel Treasure, the Woman
Treasure, the Householder Treasure, 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. But if he goes forth from the household life into
homelessness, then he will become an Arahant, a fully enlightened Buddha, one
who draws back the veil from the world. And sages of other communions know these
thirty-two marks, but they do not know the karmic reasons for the gaining of
them.
"Monks, in whatever former life, former existence or dwelling place the
Tathágata, being born a human being, undertook mighty deeds to good purpose,
unwavering in good conduct of body, speech and thought, in generosity,
self-discipline, observance of the fast-day, in honoring parents, ascetics and
Brahmins and the head of the clan, and in other highly meritorious acts; by
performing that Kamma, heaping it up, lavishly and abundantly, at the breaking
up of the body after death he was reborn in a happy state, in a heavenly world,
where he was endowed beyond other devas in ten respects: in length of heavenly
life beauty, happiness, splendor, influence, and in sights, sounds, smells,
tastes and contacts. Falling away from there and coming to be reborn here on
earth, he acquired this mark of a great man: feet with level tread, so that he
places his foot evenly on the ground, lifts it evenly, and touches the ground
evenly with the entire sole.
"Being endowed with this mark, if he keeps to the household life, he will become
a wheel turning righteous monarch of the law, conqueror of the four quarters who
has established the security of his realm and is possessed of the seven
treasures. These are: the Wheel Treasure, the Elephant Treasure, the Horse
Treasure, the Jewel Treasure, the Woman Treasure, the Householder Treasure, 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, but by justice, he rules
over this earth as far as its ocean boundaries, a land open, un-infested with
brigands, free from jungle, powerful, prosperous, happy and free from perils. As
a ruler, how does he benefit? He cannot be impeded by any human foe with ill
intent. That is his benefit as a ruler. And if he goes forth into homelessness
how does he benefit? He will become a fully enlightened Buddha, one who draws
back the veil from the world. As such, how does he benefit? He cannot be impeded
by any enemy or adversary from within or without, from greed, hatred or
delusion, nor by any ascetic or Brahmin, any deva, mara or Brahma, or any being
in the world. That is his benefit as a Buddha." This was what the Lord declared.

About this it was said,
"Truthful, Righteous, Tamed and Stilled,
Pure and Virtuous, keeping fasts,
Generous, Harming none, at peace He undertook this mighty task And at his end to
heaven went, To dwell in joy and happiness. Returned from there to earth, his
feet With level tread did touch the ground, Assembled Augurs then declared: For
him who level treads the ground
No obstacles can bar his path, If he leads the household life, Or if he leaves
the world behind: This mark does clearly show. If a layman, no adversary, No
foes can stand before him. No human power exists that can Deprive him of his
Kamma’s Fruit. Or if the Homeless Life’s his choice: On renunciation bent, and
clear Of Vision—chief of men he’ll be, Peerless, never more reborn: This the law
shall be for him."


"Monks, in whatever former life... The Tathágata, being born a human being,
lived for the happiness of the many, as a dispeller of fright and terror,
provider of lawful protection and shelter, and supplying all necessities, by
performing that kamma...was reborn in a happy state, a heavenly world...Falling
away from there and coming to be reborn here on earth, he acquired this mark of
a great man: on the soles of his feet are wheels of a thousand spokes, complete
with felloe and hub.
"Being endowed with this mark, if he keeps to the household life, he will become
a wheel turning righteous monarch of the law, conqueror of the four quarters who
has established the security of his realm and is possessed of the seven
treasures. These are: the Wheel Treasure, the Elephant Treasure, the Horse
Treasure, the Jewel Treasure, the Woman Treasure, the Householder Treasure, 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, but by justice, he rules
over this earth as far as its ocean boundaries, a land open, un-infested with
brigands, free from jungle, powerful, prosperous, happy and free from perils. As
a ruler, how does he benefit? He has a great retinue: he is surrounded by
Brahmin householders, citizens and villagers, treasurers, guards, doorkeepers,
ministers, tributary kings, tenants in chief, and pages. That is his benefit as
a ruler. And if he goes forth into homelessness, he will become a fully
enlightened Buddha...as such, how does he benefit? He has a large retinue: he is
surrounded by monks, nuns, laymen and laywomen, devas and humans, asuras, nagas,
and gandhabbas. That is his benefit as a Buddha." This was what the Lord
declared.
About this it was said:
"In times gone by, in former births As man, to many doing good, Dispelling
fright and panic fear, Eager to guard and give defense, He undertook this mighty
task, And at his end to heaven went, To dwell and joy and happiness. Returned
from there to earth, his feet Are found to bear the mark of wheels, Each a
thousand spoked, complete. Assembled augurs then declared, Seeing these many
marks of merit: "Great will be his following, All his foes he will subdue. This
is what the wheel-marks clearly show. If he does not renounce the world, He’ll
turn the wheel and rule the earth. The nobles will his vassals be. All in
attendance on his power. But if the homeless life’s his choice: On renunciation
bent, and clear Of vision—men and devas,
asuras, sakkas, rakkhasas, gandhabbas, nagas, garudas, Four foot beasts will
serve him too, Unrivalled, by devas and by men Alike revered in all his glory.""



"Monks, in whatever former life...The Tathágata, being born a human being,
rejecting the taking of life and abstaining from it, and laying aside stick and
sword, dwelt, kind and compassionate, having friendship and sympathy for all
living beings, by performing that kamma...he was reborn in a happy
state...falling away from there and coming to be reborn on earth, he acquired
these three marks of the great man: Projecting heals, long fingers and toes, and
a divinely straight body.
"Being endowed with these marks, if he keeps to the household life, as a ruler,
how does he benefit? He is long lived, long enduring, attaining a great age, and
during that time no human foe can possible take his life...As a Buddha, how doe
he benefit? He is long lived... No foe, whether an ascetic or Brahmin, a deva,
mara, or Brahma, or anyone in the world can possibly take his life. That is his
benefit as a Buddha." This was what the Lord declared.
About this it was said:

"Knowing well their dread of death, Beings he forbore to kill. This goodness
earned him heavenly birth, Where he rejoiced in merit’s fruit. Returning thence
to earth he bore On his person these three marks: His heels are full and very
long, Brahma like he’s straight of form, Fair to see, and shapely limbed, His
fingers tender, soft, and long. By these three marks of excellence It’s known
the youth will be long-lived. "Long he’ll live in household life Longer still as
homeless one Practicing his noble powers: So the three marks indicate.""


"Monks, in whatever former life...the Tathágata become a giver of fine food,
delicious and tasty, hard and soft, and of drinks, by performing that kamma...he
was reborn in a heavenly world...falling away from there and being reborn here
on earth, he acquired this mark of the great man: the seven convex surfaces, on
both hands, both feet, both shoulders, and his trunk.
"Being endowed with this mark...As a ruler, how does he benefit? He receives
fine food and drinks, delicious and tasty, hard and soft...As a Buddha,
likewise." This is what the Lord declared.
About this it was said:
"Dispenser of delicious foods And finest tasting drinks he was. This goodness
brought him happy birth, And long he dwelt in Nandana. To earth returned, the
seven signs On gently swelling limbs he bore. Assembled augurs then declared,
Fine food and drink he would enjoy: Not merely in the household life- For though
he should renounce the world And cut the bonds of worldly living, Delicious food
he’d still receive!"


"Monks, in whatever former life...the Tathágata made himself beloved through the
four bases of sympathy: generosity, pleasing speech, beneficial conduct and
impartiality...on returning to this earth he acquired these two marks of a great
man: soft and tender hands and feet, and net like hands and feet.
"Being endowed with these two marks, as a ruler, how does he benefit? All his
retinue are well disposed to him: Brahmin householders, citizens and villagers,
treasures, guards, doorkeepers...pages. As a Buddha, how does he benefit? All
his followers are well disposed to him: monks, nuns, laymen and laywomen, devas
and humans, asuras, nagas, gandhabbas. That is his benefit as a Buddha." This is
what the Lord declared.
About this it was said:
"Through giving and through helpful acts, Pleasing speech and evenness Of mind,
of benefit to all, He at death to heaven went. When he thence returned to earth,
His hands and feet were soft and tender, His toes and fingers netwise spread.
Very fair he was to see: Thus the infant was endowed. "He’ll be a ruler of the
people, Surrounded by a faithful flock. Fair of speech, to good deeds given, In
conduct virtuous and wise. But if the joys of sense he spurns, A Conqueror, he
will teach the path, And, delighted by his words, All those who hear will follow
him In Dhamma’s great and lesser ways!""


"Monks, in whatever former life...the Tathágata became a speaker to the people
about their welfare, about Dhamma, explaining this to people and being a bearer
of welfare and happiness to beings, a dispenser of Dhamma...on returning to this
earth he acquired these two marks of the great man: high raised ankles, and
upward growing body hairs.
"Being endowed with these marks...as a ruler, how does he benefit? He becomes
the chief, foremost, highest supreme among the un-renounced...as a Buddha, he
becomes the chief, foremost, highest, supreme among all beings. That is his
benefit as a Buddha."
This was what the Lord declared.
About this it was said
"One time he spoke of all that’s good, Preaching loud to all mankind, Bringing
blessings to all beings, Liberal dispenser of the law. For such conduct and such
deeds, Heavenly birth was his reward. Here returned, two marks were his, Marks
of happiness supreme: Upward growing body hairs, Ankles high above the foot.
Built up beneath the flesh and skin,
Well formed above and beautiful. If he leads the household life The greatest
riches will be his, No greater man will be found: As Jambudipa’s Lord he’ll
rule. If, supremely strong, he leaves the world, He will be the chief of beings,
No greater man will be found: As Lord of all the world he’ll rule.


"Monks, in whatever former life...the Tathágata became a skillful exponent of a
craft, a science, a way of conduct or action, thinking: "What can I learn
quickly and acquire, quickly practice without undue wariness?" ...On returning
to earth he acquires this mark of the Great Man: legs like an antelope’s.
"Being endowed with this mark...as a ruler he quickly acquires whatever things
befit a ruler, the things that pertain to a ruler, delight him and are
appropriate to him. As a Buddha, likewise." This is what the Lord declared.
About that it was said:
"Arts and sciences, ways and deeds: "Let me learn with ease", he says. skills
that harm no living thing’
Fast he learned, with little toil. From such deeds, skilled and sweet, Graceful
and fair his limbs will be, While fairly set in spiral curves From tender skin
the hairs stand up. Antelope-legged is such a man: Wealthy, they say, will soon
be his. "Each single hairlet brings him luck, If he maintains the household
life. But should he choose to leave the world ON renunciation set, Clear-eyed,
all things he’ll quickly find Befitting such a lofty course."


"Monks, in whatever former life...the Tathágata approached an ascetic or Brahmin
and asked, "Sir, what is the good and what is the bad? What is blameworthy, what
is not? What course is to be followed, what is not? What, if I do it, will be to
my lasting sorrow and harm, what to my lasting happiness?" ...On returning to
this Earth he acquired this mark of a great man: his skin is so delicate and
smooth that no dust can adhere to his body.
"Being endowed with this mark...as a ruler he will be very wise, and among the
un-renounced there will be none equal or superior to him in wisdom...As a Buddha
he will have great wisdom, extensive wisdom, joyous wisdom, swift wisdom,
penetrative wisdom, discerning wisdom, and among all beings there will be none
equal to him or superior to him in wisdom." This was what the Lord declared.
About this it was said:

"In former days, in former births Eager to know, a questioner He waited on the
homeless ones: Keen to learn the truth, he would Heed their words about life’s
goal. The fruit of this, when born again As man, his skin was soft and tender.
Assembled augurs thus declared: "Subtle meanings he’ll discern. If he does not
leave the world, He’ll be a wheel revolving king Wise to know all subtleties
Equaled or surpassed by none. But should he choose to leave the world On
renunciation set, Highest wisdom will be his, Enlightenment supreme and vast."
"Monks, in whatever former life...The Tathágata lived without anger, perfectly
unruffled, and even after many words had been uttered was not abusive, or
agitated, or wrathful, or aggressive, displaying neither anger nor hatred nor
resentment, but was in the habit of giving away fine, soft rugs, cloaks, fine
linen, cotton, silk, and woolen stuffs...on returning to this earth, he acquired
this mark of the Great Man: a bright complexion, the color of gold.
Being endowed with this mark...as a ruler he will receive such fine stuffs...as
a Buddha, Likewise." This was what the Lord declared.
About this it was said:
Established in goodwill, he gave Gifts of clothing, soft and fine. In former
lives he thus dispensed As the rain-god pours down showers. This goodness
brought him heavenly birth. Where he rejoiced in merit’s fruit. That time past,
like fine wrought gold His body is more fair than all The Gods he seems, great
Indra’s like. "If he lives the household life, He’ll regulate this wicked world,
And, for what he’d done, receive Clothes of finest quality, Rugs and coverlets
of the best. And should he choose to leave the world, Such things likewise he’ll
receive: Virtue’s fruits cannot be lost."


"Monks, in whatever former life...The Tathágata reunited those long lost with
relatives, friends, and companions who had missed them, reunited mother with
child and child with mother, father with child and child with father, brother
with brother, brother with sister and sister with brother, making them one again
with great rejoicing...on returning to Earth he acquired this mark of the great
man: his male organs are enclosed in a sheath.
"Being endowed with this mark...as a ruler he will have numerous sons, more than
a thousand sons, powerfully built heroes, crushers of the enemy host. As a
Buddha, likewise." This was what the lord declared.
About this it was said:
"In former days, in former births Long lost friends and relatives Companions
too, he brought together Thus uniting them in joy. This good deed brought
heavenly birth Bliss and joy were his reward. When he thence returned to earth
Sheath Enclosed his organs were. "Numerous children such will have, More than a
thousand sons are his, Hero-champions, conquerors, And filial too, the layman’s
joy. But if he leaves the world, still more With children he will be endowed:
Those who depend upon his word. And so, renounced or not, this sign Such
benefits as this portends.


[edit] End of First Recitation Section]
"Monks, in whatever former life...the Tathágata, considering the welfare of
people, knew the nature of each, knew each one himself, and knew how each one
differed: "This one deserves such and such, that one deserves so and so," so he
distinguished them...on returning to earth he acquired these two marks of the
great man: he is proportioned like a Banyan Tree, and standing, without bending,
he can touch and rub his knees with both hands.
"Being endowed with these marks...as a ruler he will be rich, of great wealth
and resources, having a full treasury of gold and silver, all sorts of goods,
and his granary will be filled with corn. As a Buddha he will be wealthy and
rich: and these will be his treasures; Faith, Morality, Moral Shame, Moral
Dread, Learning, Renunciation and Wisdom."
This was what the Lord Declared:
About this it was said:
"Weighing in the balance, noting Seeking people’s benefit Seeing: "This one that
deserves And that one this," he judged them. Now he can unbending stand And
touch his knees with both his hands, And his tree like girth and height Is the
fruit of virtuous deeds. Those who read the marks and signs Experts in such lore
declare: "Things that suit the household life As a child he’ll get in plenty,
Much worldly wealth as this world’s lord As befits a layman shall be his. But
should he the worldly wealth renounce, He’ll gain the wealth that’s
unsurpassed."
"Monks, in whatever former life the Tathágata...desired the welfare of the many,
their advantage, comfort, freedom from bondage, thinking how they might increase
in faith, morality, learning, renunciation, in Dhamma, in wisdom, in wealth and
possessions, in bipeds and quadrupeds, in wives and children and servants,
workers and helpers, in relatives, friends and acquaintances...on returning to
earth he acquired these three marks of the great man: the front part of his body
is like a lion’s, there is no hallow between his shoulders, and his bust is
evenly rounded.
"Being endowed with these marks...as a ruler he cannot lose anything: wealth and
possessions, bipeds and quadrupeds, wives and children losing nothing, he will
succeed in all things. As a Buddha he cannot lose anything: faith, morality,
learning, renunciation or wisdom—losing nothing, he will succeed in all things."
This was what the Lord declared.
About this it was said:
"Faith, morality, learning, wisdom Restraint and justice, much good else Wealth,
possessions, wives and sons, Flocks, kin, friends, colleagues, Strength, good
looks and happiness: These things he wished for others that they might keep and
never lose. So, Lion Fronted, he was born, Not hallow backed, and round before.
Through past good kamma well stored up, With such birth marks spared all loss,
In household life he’s rich in goods, In wife and sons and quadrupeds, Or if
renounced, possessing naught, Supreme enlightenment is his, Where no failure
enters in."


"Monks, in whatever former life the Tathágata...was one who avoided harming
beings by hand, by stones, stick or sword...on returning to earth he acquired
this mark of the great man: he has a perfect sense of taste. Whatever he touches
with the tip of his tongue he tastes in his throat, and the taste is dispersed
everywhere.
"Being endowed with this mark...as a ruler he will suffer little distress or
sickness, his digestion will be good, being neither too cold nor too hot. As a
Buddha, likewise, he is also equable and tolerant of exertion." This was what
the Lord declared.
About this it was said,
"Harming none by hand, stick, stone Causing death to none by sword, Harmless,
threatening none with bonds, With happy birth he gained the fruit Of these good
deeds, and then reborn, Erect his taste buds, and well set. Those who know the
marks declare: "Great happiness will be his lot As layman or as wanderer: That’s
the meaning of this sign."
"Monks, in whatever former life the Tathágata...was accustomed to look at people
not askance, obliquely or furtively, but directly, openly and straight
forwardly, and with a kindly glance...and on returning to the earth he acquired
these two marks of the great man: Deep blue eyes, and eyelashes like a cow’s.
"Being endowed with these marks...as a ruler he will be looked upon with love by
the common people; he will be popular and loved by Brahmin householders citizens
and villagers, treasurers, guards, doorkeepers, pages. As a Buddha, he will be
popular with and loved by monks, nuns, laymen, and laywomen, devas and humans,
asuras, nagas and gandabbas." This was what the Lord declared.
About this it was said
"Not looking askance, obliquely, or Turning aside his glance, he looks Direct
and openly at folk With candor and with kindly eye. In happy place reborn, he
there Enjoys the fruits of his good deeds. Reborn here, his lashes are like a
cow’s; his eyes are blue. Those who know such things declare (Interpreting the
marks with skill) "A child which such fine eyes will be one who’s looked upon
with joy. If a layman, thus he’ll be Pleasing to the sight of all. If ascetic he
becomes, Then loved as healer of folk’s woes."’

"Monks, in whatever former life the Tathágata...became the foremost in skilled
and behavior, a leader in right action of body, speech and thought, in
generosity, virtuous conduct, observances of fasts, in honoring father and
mother, ascetics and Brahmins and the head of the clan, and in various other
proper activities...on returning to earth he acquired this mark of the great
man: a head like a royal turban.
"Being endowed with this mark...as a ruler he will receive the loyalty of
Brahmin householders, citizens...as a Buddha he will receive the loyalty of
monks and nuns..." This is what the Lord declared.
About this it was said:
"He led the way in conduct then Intent of living righteously. Thus folk were
loyal to him here And heavenly reward was his. And after that reward was done,
He reappeared with turbaned head. Those who know the signs declared: He will be
the first of men All will serve him in this life Just as was the case before. If
a nobleman of wealth He’ll gain the service of his folk, But should he leave the
world, this man Of doctrine will a master be, And all the folk will flock to
hear The teaching that he will proclaim."
"Monks, in whatever former life the Tathágata...rejecting false speech, put away
lies and became a truth speaker, wedded to the truth, reliable, consistent, not
deceiving the world...on returning to earth he acquired these two marks of a
great man: his body hairs separate, one to each pore and the hair between his
brows white and soft like cotton down.
"Being endowed with these marks...as a ruler he will be obeyed by Brahmin
householders...as a Buddha, by monks..." This was what the Lord declared.
About this was said:
"True to his promise in past births Sincere of speech, he shunned all lies
Breaker of his word to none He pleased by truth and honesty. White and Bright
and soft as down The hairs appeared between his brows, And from one pore no two
hairs grew, But each one separate appeared. Assembled Augurs thus declared
(Having read the marks with skill) With such a mark between his brows And such
hairs he’ll be obeyed By all and if a layman still They’ll respect him for past
deeds; If renounced, possession-less, As Buddha they will worship him."


"Monks, in whatever former life the Tathágata...rejecting slander, abstained
from it, not repeating there what he had heard here to the detriment of these,
or repeating what he had heard there to be detriment to those...Thus he was a
reconciler of those at variance and an encourager of those at one, rejoicing in
peace, loving it, delighting in it, one who spoke up for peace: Abandoning false
speech, the ascetic Gotama dwells refraining from false speech, a truth-speaker,
one to be relied on, trustworthy, dependable, not a deceiver of the world.
Abandoning malicious speech, he does not repeat there what he has heard here to
the detriment of these, or repeat here what he has heard there to the detriment
of those. Thus he is a reconciler of those at variance and an encourager of
those at one, rejoicing in peace, loving it, delighting in it, one who speaks up
for peace. Abandoning harsh speech, he refrains from it. He speaks whatever is
blameless, pleasing to the ear, agreeable, reaching the heart, urbane, pleasing
and attractive to the multitude. Abandoning idle chatter, he speaks at the right
time, what is correct and to the point, of Dhamma and discipline. He is a
speaker whose words are to be treasured, seasonable, reasoned, well-defined and
connected with the goal. On returning to earth he acquired these two marks of
the great man: forty teeth, with no spaces between them.
"Being endowed with these marks...as a ruler, his follower, Brahmin
Householders, citizens...will not be divided among themselves. Likewise, as a
Buddha, his followers, monks, nuns...will not be divided among themselves." This
was what the Lord declared.
About this it was said:
"He’s no speaker of wicked words That cause dissension or increase it,
Prolonging strife and bitterness, Leading to good friendships end. What he spoke
was all for peace, And re-linking severed bonds. His power he used to end all
strife, Harmony was his delight. In happy realm reborn, he there Enjoyed the
fruits of his good deeds. Returned to earth, his teeth grew close, Forty of
them, firmly set. If a nobleman of wealth Gentle will his subjects be If a
recluse—free from taint, Well set up his flock will be."


"Monks, in whatever former life the Tathágata...rejecting harsh speech,
abstained from it, spoke what was blameless, pleasing to the ear, agreeable,
reaching the heart, urbane, pleasing and attractive to the multitude...on
returning to earth he acquired these two marks of the great man: his tongue was
very long, and he had a Brahma like voice, like the karavika bird.
"Being endowed with these marks...as a ruler he will have a persuasive voice,
all subjects will take his words to heart, as a Buddha too, he will have a
persuasive voice: all monks and nuns...will take his words to heart." This was
what the Lord declared.
About this it was said:

"He’s no speaker of abuse, Harsh and painful, hurting folk His voice is gentle
kind and sweet Appealing to the hearts of folk And delightful to their ears. In
happy realm reborn, he there Enjoyed the fruits of his good deeds. Having tasted
his reward, With Brahma voice endowed, to earth He returned, and long his
tongue. And what he says will carry weight If layman he will prosper much But if
this man should leave the world Folk will take his words to heart And set great
store by all he says."


"Monks, in whatever former life the Tathágata...rejecting idle chatter, spoke at
the right time, what was correct and to the point, Dhamma and Discipline, and
what was bound up with profit...on returning to earth he acquired this mark of
the great man: jaws like a lion’s.
"Being endowed with this mark...as a ruler he cannot be overcome by any human
foe or opponent. As a Buddha he cannot be overcome by any foe or hostile thing
from within or without, by lust, hatred, delusion, by any ascetic or Brahmin,
deva, Mara, Brahma, or anything in the world." This was what the Lord declared.
About this it was said:
"No idle talk or foolishness Fruit of scatterbrain was his Harmful things he put
aside Speaking only all men’s good. And so at death he went to heaven To taste
the fruit of deed well done. Returned to earth once more, his jaw Resembled that
of him that’s lord Of all twice-two-footed things. He will be a king unbeaten
Lord of Men, Of Mighty power Like the lord of threefold heaven Like the greatest
of the gods. Gandhabbas, Sakkas, Asuras Will strive in vain to cast him down. As
layman thus he’ll be throughout All quarters in the world.


"Monks, in whatever former life the Tathágata...rejecting wrong livelihood,
lived by right livelihood, refraining from cheating with false weights and
measures, from bribery and corruption, deception and insincerity, from wounding,
killing, imprisoning, highway robbery, and taking goods by force. On returning
to earth he acquired these two marks of the great man: even teeth and very
bright canine teeth.
"Being endowed with these marks, if he keeps to the household life he will be a
wheel turning monarch… his followers will be pure...as a Buddha, his
followers...monks, nuns...will be pure." This is what the Lord declared.
About this it was said.
"Wrongful living he gave up And took a pure and righteous course Harmful things
he cast aside Working only for folks good. Heaven brings him sweet reward For
deeds he’s done that earn the praise Of those who’re wise and skilled: He shares
in all delights and joys Like the Lord of threefold heaven Falling thence to
human state As residue of virtue’s fruit He gains evenness of teeth Purity and
brightness too Assembled Augurs thus declared He’ll be the wisest of mankind And
pure his followers will be Whose even teeth like bird’s plumes shine. As king
his pure retainers will Bow to his, their lord’s command. Not oppressed by
force, they will Strive for general weal and joy. But if he dwells a wanderer,
Free from evil, all lust quenched, Drawing back the veil; with pain And
weariness gone; he’ll see This world and the next, and there Lay folk and
renounced who flock To cast aside, as he taught. Those impure, evil things he
blames. Thus his followers are pure. For he drives out from their hearts Evil
and corrupting states."

Digha Nikaya - Pasadika Sutta

Sutta Pitaka  Digha Nikaya  Patika Vagga 
 Pasadika Sutta: The Delightful Discourse (DN 29)


Translation by T. W. Rhys Davids

1. Thus have I heard. The Exalted One was at one time sojourning among the Sakyans, [at the technical college1] in the Mango Grove of the Sakyan family named The Archers. Now at that time Nathaputta the Nigantha had just died at Pava.And at his death the Niganthas became disunited and divided into two parties, in mutual strife and conflict, quarrelling and wounding each other with wordy weapons : — Thou dost not understand this doctrine and discipline; but I do understand it. How shouldst thou understand it ? Thou art in the wrong ; I am in the right ! I am speaking to the point ; thou art not ! Thou sayest last what should be said first, and first what ought to come last! What thou hast so long excogitated is quite upset I Thy challenge is taken up ; thou'rt proved to be wrong ! Begone to get rid of thy opinion, or disentangle thyself if thou canst ! Truly the Niganthas, followers of Nathaputta, were out methinks to kill. Even the lay disciples of the white robe, who followed Nathaputta, showed themselves shocked, repelled and indignant at the Niganthas, so badly was their doctrine and discipline set forth and imparted, so ineffectual was it for guidance, so little conducive to peace, imparted as it had been by one who was not supremely enlightened, and now wrecked as it was of his support and without a protector.

2. Now Cunda the Novice,having passed the rainy season at Pavri, came to see the venerable Ananda at Samfigama, and coming, saluted him and sat down beside him. So seated he said to the venerable Ananda : Nfithaputta, sir, the Nigantha has just died at Pfiva. And he being dead, the Niganthas have become disunited and divided into two parties, . . . quarrelling and wounding one another ... so that even the lay disciples . . . show themselves shocked ... so badly was their doctrine and discipline set forth and imparted . . . imparted as they were by one who was not supremely enlightened, and now they are wrecked of their support and without a protector.

Then said the venerable Ananda to Cunda the Novice "Friend Cunda, this is a worthy subject to bring before the Exalted One. Let's go to him, and tell him about it"

"Very good, sir" replied Cunda the Novice.

3. So the venerable Ananda and Cunda the Novice sought out the Exalted One and saluting him, and sittinor down beside him, told him about the Niganthas.

4. (The Buddha:) Here, Cunda, we have a teacher who was not supremely enlightened, and a doctrine badly set forth, badly imparted, ineffectual to guide, not conducing" to peace, imparted by one who was not supremely enlightened. In such a doctrine, moreover, the disciple does not come to master the lesser corollaries that follow from the larger doctrine, nor to acquire correct conduct, nor to walk according to the precepts, but is perpetually evading that doctrine. To him one might say : Friend, thou hast got [thy gospel], and thou hast got thy opportunity. Thy teacher is not supremely enlightened ; his Norm is badly set forth, badly imparted, ineffectual for guidance, not conducive to peace, not imparted by one supremely enlightened. Thou in that doctrine hast not mastered the lesser corollaries that follow from the larger doctrine, nor acquired correct conduct, nor walkest thou according to those corollaries, but thou dost perpetually evade that doctrine. Thus, Cunda, both that teacher and that doctrine are shown blameworthy, but the disciple is praiseworthy.

Now he who should say to such a disciple : Come, your reverence, practise even according to the doctrine taught and declared by your teacher! both he who instigates, and he who is instigated, and he too who, being instigated, practises accordingly, — they all of them generate much demerit. And why ? Because their doctrine and discipline are badly set forth, badly imparted, ineffectual for guidance, not conducive to peace, not imparted by one supremely enlightened.

5. But consider, Cunda, where, the teacher not being supremely enlightened, and the doctrine being badly set forth, badly imparted, ineffectual for guidance, not conducive to peace, not imparted by one supremely enlightened, the disciple abides in that doctrine, practising the lesser corollaries following on the larger doctrine, acquiring correct conduct and, walking according to the precepts, perpetually conforms to that doctrine. To him one might say : Friend, thou hast been unlucky [in thy teacher], and in thy opportunity ; thy teacher is not supremely enlightened ; thy doctrine is badly set forth and the like ; and thou . . . perpetually conformest to that doctrine. By these words, Cunda, teacher and doctrine and disciple are all blameworthy. And he who should say : Verily his reverence mastering the system will carry it to a successful end ! — he thus commending and he who is commended and he who, thus commended, redoubles the energy he puts forth, — all they generate much demerit. And why ? Because their doctrine and discipline have been badly set forth, badly imparted ... by one who is not supremely enlightened.

6. But consider, Cunda, where the teacher is supremely enlightened, and the doctrine well set forth, well imparted, effectual for guidance, conducive to peace, imparted by one supremely enlightened, but where the disciple in that norm has not mastered the lesser corollaries following on the larger doctrine, nor learnt to practise correct conduct, nor walks according to the precepts, but perpetually evades that doctrine. To him one might say : — Friend, thou hast not succeeded, thou hast missed thy opportunity. Thy teacher is supremely enlightened, and his doctrine is well set forth, well imparted, effectual for guidance, conducive to peace, imparted by one who is supremely enlightened, but thou hast not mastered [it] . , . but dost perpetually evade it ? By these words, Cunda, teacher and doctrine are commended, but the disciple is held blameworthy. Now if one were to say to such a disciple : — Come, your reverence, practise in accordance with the doctrine taught and declared by your teacher ! — he who instigated, he who was instigated, and he who being instigated practised accordingly, would all of them generate much merit. And why ? Because that doctrine and discipline were well set forth, well imparted ... by one who was supremely enlightened.

7. But consider, Cunda, where the teacher is supremely enlightened, the doctrine well set forth . . . and where the disciple has mastered [it] . . . and perpetually conforms to it. To him one might say : —

Thou, friend, hast been successful in teacher and in opportunity . . . and thou dost perpetually conform to thy doctrine. By these words, Cunda, teacher and doctrine and disciple are all three deemed praiseworthy. And if one should say to such a disciple : — Verily his reverence has mastered the system and will carry it to a successful end, he who commends, he who is commended and he who, commended, redoubles the energy he is putting forth, do all of them generate much merit. And why ? Because, Cunda, that is so when a doctrine and discipline well set forth and well imparted, effectual for guidance, conducive to peace, have been imparted by one who is supremely enlightened.

8. But consider, Cunda, where a teacher hath arisen in the world, Arahant, supremely enlightened ; where a doctrine hath been well set forth, well imparted, effectual for guidance, conducive to peace, imparted by one who is supremely enlightened ; but where his disciples have not become proficient in the good Norm, nor has the full scope of the higher life become manifest to them, evident, with all the stages in it coordinated, nor has it been made a thing of saving grace for them, well proclaimed among men,when their teacher passes away.

Now for such a teacher to die, Cunda, is a great affliction for his disciples. And why ? Our teacher arose in the world for us, Arahant, supremely enlightened ; and a Norm was well set forth, well imparted, effectual for guidance, conducive to peace, imparted by one who was supremely enlightened. But we have not become proficient in the good Norm, nor has the full scope of the higher life become manifest to us, evident, with all the stages in it co-ordinated, nor has it been made a thing of saving grace for us, well proclaimed among men. Now has our teacher passed away ! For such a teacher to die, Cunda, is a great affliction for his disciples.

9. But consider, Cunda, where a Teacher has appeared in the world who is Arahant, supremely enlightened; where a Norm has been well set forth, well imparted, effectual for guidance, conducive to peace, imparted by one who is supremely enlightened ; and where the disciples have become proficient in the good Norm, and where the full scope of the higher life has become manifest to them, evident, with all its stages co-ordinated, and made a thing of saving grace, well proclaimed among men, when that teacher passes away. Now for such a teacher, Cunda, to die is not an affliction for his disciples. And why ? ' A Teacher arose in the world for us, Arahant, supremely enlightened ; and a Norm was well set forth, well imparted ... by him. And we have become proficient in the good Norm, and the full scope of the higher life has become manifest to us, evident, with all its stages co-ordinated and made a thing of saving grace, well proclaimed among men. Now is our Teacher passed away !' For such a Teacher to die, Cunda, is not an affliction to his disciples.

10. If a religious system be placed in these circumstances, Cunda, and there be none to take the lead who is a senior brother, experienced, of long standing in the order, of ripe age, arrived at years of discretion, then is that system by this circumstance imperfect. But if there is such an one, then is that system by this circumstance made perfect.

11. Again, if a religious system, Cunda, be placed in these circumstances, and one is found to take the lead who is a senior brother, experienced, of longstanding in the Order, of ripe age, arrived at years of discretion, but there be no senior bhikkhus who are disciples, wise and well trained, ready and learned, who have won the goal of religion,who are able to pro-pagate the truth, who, having well confuted uprisen •opposing schools with their doctrines, are able to teach the Norm with saving grace : then is that system by this circumstance made perfect.

12. In so far, Cunda, as the holy life is furnished with these circumstances : — to wit, with such a leading elder, and with such senior bhikkhus, but if there be no bhikkhus of middle age or standing who are disciples, then is the holy life by this circumstance made imperfect. Or if it lack in certain other respects, it is to that extent imperfect, for instance, if there be no novices who are disciples, or senior Sisters who are disciples, or Sisters of middle standing who are disciples, or Sister novices who are disciples, or if there be no laymen who are disciples, householders of the white robe, holy livers,or if there be none among those laymen who are wealthy,or if there be no lay- women who are disciples, householders of the white robe, holy livers, or if there be none among those lay- women who are wealthy, or if the system be not successful, prosperous, widespread and popular in its full extent, well proclaimed among men, or if the system be all this but have not attained the foremost place in public fame and support : — by any one such circumstance the system is rendered imperfect.

13. And contrariwise, by the presence of each and all these circumstances, is that system rendered perfect.

14. But I, Cunda, have now arisen as a teacher in the world who am Arahant, supremely enlightened. And the Norm is well set forth, well imparted, effectual for guidance, conducive to peace, imparted by one who is supremely enlightened. And my true hearers are proficient in the good Norm, and the full scope of the holy life has become manifest to them, evident, with all its stages co-ordinated, and made a thing of saving grace for them, well proclaimed among men.

But I, Cunda, the teacher am now grown old, many are the nights I have known, long is it since I went forth, I have reached full age, I have come to my journey's end.

15. Yet senior bhikkhus of mine are there, Cunda, who are disciples, wise and well trained, ready and learned, who have won the peace of the Arahant, who are able to propagate the good Norm, who when others start opposed doctrine, easy to confute by the truth, will be able in confuting it to teach the Norm and its saving grace.

And bhikkhus of middle age and standing now are there, Cunda ; disciples of mine and wise. And novices now are there, Cunda, disciples of mine. And senior Sisters now are there, Cunda, disciples of mine. And Sisters of middle age and standing now are there, Cunda, and novices also, disciples of mine. And lay- men now are there, Cunda, householders of the white robe, men of holy life, disciples of mine ; and among these are men of wealth. Laywomen now are there, Cunda, householders of the white robe, disciples of mine ; and among these are women of wealth. And my religion,Cunda, is successful, prosperous, widespread and popular in all its full extent, well proclaimed among men.

16. To what extent, Cunda, there now are teachers arisen in the world, I cannot discern any teacher, who has attained to such a leading position in renown and support as I have. To what extent, Cunda, there now are Orders and companies arisen in the world, I cannot discern any one that has attained to such a leading- position in renown and support as the Order of Bhikkhus. If any one, in describing a religion as in every way successful, in every respect complete, neither defective nor redundant, well set forth in all its full extent, were to be speaking rightly, it is this religion that he would be describing.

Uddaka the son of Rama,Cunda, used to say : Seeing he seeth not. And on seeing what does one not see ? Of a well sharpened razor one sees the blade, but one does not see the edge. This is what he meant. And a low pagan thing was this that he spoke, unworthy, unprofitable, suitable to the worldly majority, about a razor forsooth. Now were one to wish to use rightly that phrase, Seeing he does not see, it is thus that he should say : Seeing he seeth not. But what is it that seeing he does not see.? A religion that is in every way successful, in every respect complete, neither defective nor redundant, well set forth in all its full extent : — this is what he sees. Were he to abstract some feature at a given point ; thinking to make it clearer, then he does not see it. Were he to fill in some feature at a given point, thinking- to make it more complete then he does not see it, and thus Seeing he seeth not.

Hence, Cunda, if anyone wishing to describe a religion in every way successful, in every respect complete, neither defective nor redundant, well set forth in all its full extent, were to be speaking rightly, it is this religion of which he should speak.

17. Wherefore, Cunda, do ye, to whom I have made known the truths that I have perceived,come together in company and rehearse all of you together those doctrines and quarrel not over them, but compare meaning with meaning, and phrase with phrase, in order that this pure religion may last long and be perpetuated, in order that it may continue to be for the good and happiness of the great multitudes, out of love for the world, to the good and the gain and the weal of devas and men !


Which then, Cunda, are the truths which, when I had perceived, I made known to you ; which when ye have come together and have associated yourselves, ye are to rehearse, all of you, and not quarrel over, comparing meaning with meaning, and phrase with phrase, in order that this pure religion may last long and be perpetuated, in order that it may continue to be for the good and happiness of the great multitudes, out of love tor the world, to the good and the gain and the weal of devas and men ?

They are these: — The Four Onsets of Mindfulness, the Four Supreme Efforts, the Four Paths to Efficacy, the Five Powers, the Five Forces, the Seven Factors of Enlightenment, the Ariyan Eightfold Path. These, O Cunda, are the truths which when I had perceived, I made known to you, and which, when ye have come together and have associated yourselves, ye are to rehearse, all of you, and not quarrel over, comparing meaning with meaning and phrase with phrase, in order that this pure religion may last long, and be perpetuated, in order that it may continue to be for the good and the happiness of the great multitudes, out of love for the world, to the gfood and the train and the weal of devas and men !

18. You, Cunda, thus met together in concord and in courtesy, suppose that a co-religionist expresses an opinion before the Chapter. Then if you judge that this honourable member has laid hold of the meaning wrongly, or is proposing a wrong form of words, ye are neither to approve of, nor to blame him. Unapproving, unblaming, ye are to address him thus : — Of this meaning, brother, either this is the phraseology or that : which fits it better.? Or: — of these phrases either this is the meaning, or that : which fits them better? If he reply: Of this meaning, brother, just that phraseology is the more fitting, or, Of these phrases, brother, just that meaning fits them, better, he is neither to be set aside nor upbraided. Neither setting him aside nor upbraiding him, ye are with careful attention to explain to him both meaning and phraseology.

19. Again, Cunda, suppose that a co-religionist expresses an opinion before the Chapter. Then if you judge that if this honourable member has laid hold of the meaning wrongly, but propagates a right form of words, ye are neither to approve of, nor to blame him. Unapproving, unblaming, ye are to address him thus : Of these different phrases, brother, either this is the meaning or that : which fits them better ? If he reply : Of these phrases, brother, just this meaning is the more fitting, he is neither to be set aside, nor to be upbraided. Neither setting him aside, nor upbraiding him, ye are thoroughly to explain to him, with careful attention, the right meaning.

20. So also must ye act, if ye judge that such a speaker has laid hold of the right meaning, but is propagating a wrong form of words ; ye are thoroughly to explain to him, with careful attention, the right phraseology.

21. But if, Cunda, such a speaker say and mean what ye judge to be right, then saying Well said ! ye should approve of and congratulate him. And so saying and doing, ye should thus address him : We are fortunate, brother, this is most fortunate for us that in your reverence we see a co-religionist so expert in the spirit and in the letter !

22. A new doctrine, Cunda, do I teach for subduing the mental intoxicants that are generated even in this present life. I teach not a doctrine for the extirpating of intoxicants in the future life only, but one for subduing them now and also for extirpating them in the after-life.

Wherefore, Cunda, the raiment sanctioned by me for you, let it suffice for the purpose of warding off cold, for warding off heat, for warding off the touch of gadfly and mosquito, of wind and sun and snakes.The alms which are sanctioned by me for you, let that suffice to sustain the body in life, to keep it going, to prevent injury, to aid you in living the holy life, you taking thought that ' Thus shall' I overcome the former sensation, nor cause new sensation to arise. So far shall I both be at ease and incur no blame. 'The lodging: which is sanctioned by me for you, let that suffice for you to ward off cold, to ward off heat, to ward off the touch of gadfly and mosquito, of wind and sun and snakes, just for the purpose of avoiding the dangers of the climate and of enjoying seclusion. The provision in drugs and other necessaries for sickness which is sanctioned by me for you, let that suffice you so far as it may ward off sensations of illness that have arisen and preserve your health.

23. It may happen, Cunda, that Wanderers holding other views than ours may say : — Those recluses who follow the Sfikyan are addicted and devoted to a life of pleasure.'Teachers alleging this, Cunda, should be answered thus : What, brother, is it to be addicted and devoted to pleasure? For there are many and manifold modes in which one may be so addicted and devoted.

There are four such modes, Cunda, which are low and pagan, belonging to the average majority, unworthy, not associated with good, not conducing to unworldliness, to passionlessness, to cessation, to peace, to higher knowledge, to enlightenment, to Nibbana. What are the four ? Firstly, there is the case of the fool who takes his pleasure and finds gratification in slaying living creatures. Secondly, there is the case of one who takes his pleasure and finds gratification in taking what is not given. Thirdly, there is the case of one who takes his pleasure and finds gratification in false statements. Fourthly, there is the case of one who dwells surrounded by, and in the enjoyment of the five kinds of sensuous pleasures. These, Cunda, are the four modes of beina addicted and devoted to pleasure which are low and pagan, belonging to the average majority, unworthy, disconnected with good, not conducive to unworldliness, to passionlessness, to cessation, to peace, to insight, to enlightenment, to Nibbana.

24. It may happen, Cunda, that other teachers may ask : Are those recluses who follow the Sakyan addicted and devoted to these four modes ? They should be answered Nay, that is not so ! They would not be speaking rightly ; they would be misrepresenting you by what is not fact, by what is not so.

These are the four modes of being addicted and devoted to pleasure, Cunda, which conduce absolutely to unworldliness, to passionlessness, to cessation, to peace, to higher knowledge, to enlightenment, to Nibbana. What are the four ? Firstly, Cunda, when a brother, aloof from sensuous appetites, aloof from evil ideas, enters into and abides in the First Jhfina, wherein there is initiative and sustained thought which is born of solitude and is full of zest and ease.1

Secondly, when suppressing initiative and sustained thought, he enters into and abides in the Second Jhana, which is self-evoked, born of concentration, full of zest and ease, in that, set free from initial and sustained thought, the mind grows calm and sure, dwelling on high.Thirdly, when a brother, no longer fired with zest, abides calmly contemplative, while mindful and self-possessed he feels in his body that ease whereof Ariyans declare : He that is calmly contemplative and aware, he dwelleth at ease, so does he enter into and abide in the Third Jhana. Fourthly, by putting aside ease and by putting aside mal-aise, by the passing away of the joy and the sorrow he used to feel, he enters into and abides in the Fourth Jhana, rapture of utter purity of mindfulness and equanimity, wherein neither ease is felt nor any ill. These four modes of being addicted and devoted to pleasure, Cunda, conduce to utter unworldliness, to passionlessness, to cessation, to peace, to insight, to enlightenment, to Nibbana. If then it happen, Cunda, that Wanderers teaching other doctrines should declare : The Sakyan recluses live addicted and devoted to these four modes of pleasure, to them ye should answer Yea, Rightly would they be speaking of you, nor would they be misrepresenting you by what is not fact, by what does not exist.

25. It may happen, Cunda, that Wanderers teaching other doctrines than ours may declare : For those who live addicted and devoted to these four modes of pleasure, brother, how much fruit, how many advantages are to be expected ? Them ye should answer thus : Four kinds of fruit, brother, four advantages are to be expected. What are the four ? Firstly, the case of a brother who by the complete destruction of the three fetters becomes a Stream-winner, saved from disaster hereafter, certain to attain Enlightenment. Secondly, the case of a brother who by the complete destruction of three fetters has so diminished passion and hate and illusion that he has become a Once- Returner, and returning but once to this world will make an end of ill. Thirdly, the case of a brother who, by the complete destruction of the five last fetters, will be reborn in another world, thence never to return, there to pass away. Fourthly, the case of the brother who, by the destruction of the mental Intoxicants, has come to know and realize for himself, even in this life, emancipation of intellect and emancipation of insight, and therein abides. These, brother, are the four kinds of fruit, the four advantages to be expected by those who are addicted and devoted to those four modes of pleasure.

26. It may happen, Cunda, that Wanderers teaching other views than ours may declare : The Sakyan recluses are inconsistent in the doctrines they hold. To them thus declaring, this might be replied : — Brother, the Exalted One who knows, who sees, Arahant, supremely enlightened, hath taught and made known to his disciples doctrines not to be transgressed so long as life shall last. Just as a pillar of stone or iron, with base deep planted, well fixed, unshaking, unquivering, even so are those doctrines.

The brother who is arahant, in whom the intoxicants are destroyed, who has lived the life, who has done his task, who has laid low his burden, who has attained salvation, who has utterly destroyed the fetter of rebirth, who is emancipated by the true gnosis, he is incapable of perpetrating nine things : —

1. He is incapable of deliberately depriving a livinof creature of life.

2. He is incapable of taking what is not given so that it constitutes theft.

3. He is incapable of sexual impurity.

4. He is incapable of deliberately telling lies.

5. He is incapable of laying up treasure for indulgence in worldly pleasure as he used to do in the life of the house.

6. He is incapable of taking a wrong course through partiality.

7. He is incapable of taking a wrong course through hate.

8. He is incapable of taking a wrong course through stupidity.

9. He is incapable of taking a wrong course through fear.

These nine things the arahant in whom the mental intoxicants are destroyed, who has lived the life, whose task is done, whose burden is laid low, who has attained salvation, who has utterly destroyed the fetter of becoming, who is emancipated by the true gnosis is incapable of perpetrating.

27. It may happen, Cunda, that Wanderers who hold other views than ours may declare : Concerning the past Gotama the Recluse reveals an infinite knowledge and insight, but not so concerning the future, as to the what and the why of it. [If they were to say so], then those Wanderers would fancy, like so many silly fools, that knowledge and insight concerning one kind of thing are to be revealed by knowledge and insight engaged upon another kind of thing. Concerning the past, Cunda, the Tathagata has cognition reminiscent of existences. He can remember as far back as he desires. And concerning the future there arises in him knowledge born of Enlightenment to this effect : This is the last birth ; now is there no more coming to be.

28. If, O Cunda, the past mean what is not true, what is not fact, what does not redound to your good, concerning that the Tathagata reveals nothing.If the past mean what is true, what is fact, but what does not redound to your good, concerning that the Tathagata reveals nothing. If the past mean what is true, what is fact, and what does redound to your good, concerning that the Tathao-ata knows well the time when to reveal it. [And the same is to be understood as regards the future and the present.

And so, O Cunda, concerning things past, future and present the Tathagata is a prophet of the hour, a prophet of fact, a prophet of good, a prophet of the Norm, a prophet of the Discipline. For this is he called Tathagata

29. Whatever, O Cunda, in this world with its devas and Maras and Brahmas, is by the folk thereof, gods or men, recluses or brahmins, seen, heard, felt,- discerned, accomplished, striven for, or devised in mind, — all is understood by the Tathagata. For this is he called Tathagata :

And all that in the interval between the night, O Cunda, wherein the Tathagata was enlightened in the supreme enlightenment, and the night wherein he passed away without any condition of rebirth remaining, — all that, in that interval, he speaks in discourse or conversation or exposition : — all that is so, and not otherwise. For that is he called Tathagata.

As the Tathagata says, O Cunda, so he does ; as he does, so he says. Inasmuch as he goeth even according to his word, and his word is according to his going for that is he called Tathagata.

As to the world, O Cunda, with its Maras and its Brahmas, of all its folk, divine or human, recluses or brahmins, the Tathagata hath surpassed them, hath not by them been surpassed, surveys them with sure vision, disposer of things. For that is he called Tathagata.

30. It may happen, Cunda, that Wanderers teaching other doctrines than ours may say : How is it, brother, does a Tathagata exist after death ? Is that true, and is any other view absurd ? They so asking are thus to be answered : Brother, this hath not been revealed by the Exalted One. Or they may say : Does a Tathfigata not exist after death ? ... or does a Tathagata neither exist nor not exist after death, . . . or does he both exist and not exist after death ? Is this true, is any other view absurd ? They are then to be answered in the same words.

31. But it may happen, Cunda, that they may ask : But why, brother, is this not revealed by Gotama the Recluse ? They are thus to be answered : Because, brother, it is not conducive to good, nor to true doctrine, nor to the fundamentals of religion, nor to unworldliness, nor to passionlessness, nor to tranquillity, nor to peace, nor to insight, nor to enlightenment, nor to Nibbana. Therefore is it not revealed by the Exalted One.

32. It may happen, Cunda, that they may ask: But what, brother, is revealed by Gotama the Recluse ? They are thus to be addressed : — This is Ill : — that, brother, is revealed by the Exalted One. This is the Cause of ill : — that, brother, is revealed by the Exalted One. This is the Cessation of ill : — that, brother, is revealed by the Exalted One. This is the Path leading to the Cessation of ill : — that, brother, is revealed by the Exalted One.

33. It may happen, Cunda, that those Wanderers may ask : But why, brother, is just that revealed by the Exalted One ? They so asking are to be thus addressed : — Because that, brother, is traught with Good, that belongs to the Norm, that is fundamental to reli"ion, and conduces to absolute unworldliness, to passionlessness, to cessation [of ill], to peace, to insight, to enlightenment, to Nibbfma. Therefore is it revealed by the Exalted One.

34. Those comments on views concerning the beginning of things, Cunda, which have been revealed by me to you even as they should be revealed : — as they should not be revealed shall I thus reveal them unto you ?And those comments on views concerning the end or the beginnings of things, which have been revealed by me to you even as they should be revealed : — as they should not be revealed shall I thus reveal them unto you ?

There are, Cunda, some recluses and brahmins who believe and profess one or another of the following views ; saying : This alone is true, any other opinion is absurd : —

The soul and the world are eternal. . . .

The soul and the world are not eternal. . . .

The soul and the world are neither. . . .

The soul and the world are both. . , .

The soul and the world are self-made. . . .

The soul and the world are made by another. . . .

The soul and the world are both self-made and

made by another. . . .

The soul and the world are neither, having come into being fortuitously.

Or they believe and profess one or other of these same views concerning pleasure and pain."

35. Now, Cunda, to those recluses and brahmins, who believe and profess any one of these views I go and say thus: Is this so, friend.? And if they reply: ' Yes ! This alone is true, any other view is absurd ' I do not admit their claim. Why is this ? Because persons hold different opinions on such questions. Nor do I consider this [or that] view on a level with my own, let alone higher. 'Tis I who am higher, that is with regard to exposition.

36. And thus I say regarding each of these opinions aforesaid. Concerning all these comments concerning the beginning of things, I have revealed to you what should be revealed ; shall I then reveal to you what should not be revealed ?

37. And what, Cunda, are the comments concerning the things after this life, both which should be revealed and which should not be revealed ?

There are, Cunda, certain recluses and brahmins who believe and profess one or other of the following views and say regarding it : That alone is true, any- other view is absurd : —

The soul becomes after death of visible shape free from infirmity. . . .

It becomes invisible, . . .

It becomes both visible and invisible. . . .

It becomes neither visible nor invisible. . . .

It becomes conscious. . . .

It becomes unconscious. . . .

It becomes both. . . .

It becomes neither. ...

The soul is abolished, destroyed, does not come to be after death.

38. Now, Cunda, to those recluses and brahmins, who believe and profess any one of these views, I go and say, as before : — Is this even as you say, friend ? And if they reply : ' This alone is true, any other view is absurd,' I do not admit that. And why is this ?

Because persons hold different views on such questions. Nor do I consider this or that view on a level with mine own, let alone higher. 'Tis I who am higher, that is with regard to exposition.

39. And thus I say regarding all those opinions aforesaid. Concerning all these comments concerning the things after this life, I have revealed to you what should be revealed ; shall I then reveal to you what should not be revealed ?

40. For the expungeing of all these comments on opinions concerning the beginning and the hereafter of things, and for getting beyond them, Cunda, I have taught and laid down the Four Onsets of Mindfulness :

— what are the Four.'Herein, let a brother, as to the body, continue so to look upon the body that he remains ardent, self-possessed and mindful, that he may overcome both the hankering and the dejection common in the world. And so too let him continue to look upon feeling, thought and ideas. These have I taught and laid down for the expungeing of and the getting beyond all those comments on opinions.

41. Now at that time he venerable Upavana was standinof behind the Exalted One fanninof him.Thereupon he said to the Exalted One : Wonderfully, lord, and marvellously delectable is this exposition of the Norm ; exceeding great is the charm thereof. How, lord, is this exposition named ?

Well then, Upavana, bear it in mind as the Delectable Discourse.

Thus spake the Exalted One. And pleased and delighted was the venerable Upavana at his words.

Here ends the Pasadika Suttanta.