Dighanikaya Sujato Sutta Central A4

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Dīghanikāya:
Long Discourses
Translated for SuttaCentral
by
Sujato Bhikkhu
This EBook was automatically generated
by SuttaCentral.net
on November 13, 2019
and reformatted by ReadingFaithfully.org
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Table of Contents
Dīghanikā ya: Long Discourses....................................................................................................................... 10

Section on Ethics: Sīlakkhandha Vagga..................................................................................................... 11
1. The Prime Net: Brahmajā la Sutta............................................................................................................. 12
1. Talk on Wanderers................................................................................................................................... 12
2. Ethics.............................................................................................................................................................. 13
3. Views.............................................................................................................................................................. 16
4. The Grounds For Assertions About the Self and the Cosmos..................................................26
5. The End of the Round.............................................................................................................................. 27
2. The Fruits of the Ascetic Life: Sā mañ ñ aphala Sutta.......................................................................... 28
1. A Discussion With the King’s Ministers........................................................................................... 28
2. A Discussion With Jīvaka Komā rabhacca........................................................................................ 29
3. The Question About the Fruits of the Ascetic Life.......................................................................29
4. The Fruits of the Ascetic Life................................................................................................................ 33
5. Ajā tasattu Declares Himself a Lay Follower................................................................................... 42
3. With Ambaṭṭha: Ambaṭṭha Sutta.............................................................................................................. 44
1. The Section on Pokkharasā ti................................................................................................................ 44
2. The Brahmin Student Ambaṭṭha......................................................................................................... 44
3. The Supremacy of the Aristocrats...................................................................................................... 47
4. Knowledge and Conduct......................................................................................................................... 49
5. Four Drains.................................................................................................................................................. 49
6. Being Like the Sages of the Past.......................................................................................................... 50
7. Seeing the Two Marks............................................................................................................................. 51
8. Pokkharasā ti Visits the Buddha.......................................................................................................... 52
9. Pokkharasā ti Declares Himself a Lay Follower............................................................................. 52
4. With Soṇ adaṇ ḍ a: Soṇ adaṇ ḍ a Sutta.......................................................................................................... 54
1. The Brahmins and Householders of Campā ................................................................................... 54
2. The Qualities of Soṇ adaṇ ḍ a.................................................................................................................. 54
3. The Qualities of the Buddha.................................................................................................................. 55
4. Soṇ adaṇ ḍ a’s Second Thoughts............................................................................................................ 56
5. What Makes a Brahmin........................................................................................................................... 57
6. The Discussion of Ethics and Wisdom.............................................................................................. 58
7. Soṇ adaṇ ḍ a Declares Himself a Lay Follower................................................................................. 59
5. With Kū ṭadanta: Kū ṭadanta Sutta............................................................................................................ 60
1. The Brahmins and Householders of Khā ṇ umata.........................................................................60
2. The Qualities of Kū ṭadanta.................................................................................................................... 61
3. The Qualities of the Buddha.................................................................................................................. 61
4. The Story of King Mahā vijita’s Sacrifice........................................................................................... 62
5. A Regular Gift as an Ongoing Family Sacrifice............................................................................... 66
6. Kū ṭadanta Declares Himself a Lay Follower.................................................................................. 66
7. The Realization of the Fruit of Stream-Entry................................................................................. 67
6. With Mahā li: Mahā li Sutta........................................................................................................................... 68
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1. On the Brahmin Emissaries.................................................................................................................. 68
2. On Oṭṭhaddha the Licchavi.................................................................................................................... 68
7. With Jā liya: Jā liya Sutta................................................................................................................................ 71
8. The Longer Discourse on the Lion’s Roar: Mahā sīhanā da Sutta.................................................72
1. Examination................................................................................................................................................ 72
2. The Noble Eightfold Path....................................................................................................................... 73
3. Practicing Self-Mortification................................................................................................................. 73
4. The Uselessness of Self-Mortification............................................................................................... 74
5. The Accomplishment of Ethics, Immersion, and Wisdom........................................................75
6. The Lion’s Roar.......................................................................................................................................... 75
7. The Probation For One Previously Ordained................................................................................. 76
9. With Poṭṭhapā da: Poṭṭhapā da Sutta........................................................................................................ 77
1. On the Wanderer Poṭṭhapā da.............................................................................................................. 77
2. On Citta Hatthisā riputta......................................................................................................................... 80
10. With Subha: Subha Sutta........................................................................................................................... 84
1. The Entire Spectrum of Ethics............................................................................................................. 84
2. The Spectrum of Immersion................................................................................................................. 85
3. The Spectrum of Wisdom...................................................................................................................... 87
11. With Kevaddha: Kevaṭṭa Sutta................................................................................................................ 91
1. The Demonstration of Psychic Power............................................................................................... 91
2. The Demonstration of Revealing........................................................................................................ 91
3. The Demonstration of Instruction..................................................................................................... 92
4. On the Mendicant In Search of the Cessation of Being...............................................................92
12. With Lohicca: Lohicca Sutta..................................................................................................................... 95
1. Questioning Lohicca................................................................................................................................. 96
2. Three Teachers Who Deserve to Be Reprimanded.....................................................................97
3. A Teacher Who Does Not Deserve to Be Reprimanded.............................................................97
13. The Three Knowledges: Tevijja Sutta.................................................................................................. 99
1. The Variety of Paths................................................................................................................................. 99
2. Questioning Vā seṭṭha............................................................................................................................... 99
3. Converging................................................................................................................................................ 102
4. Teaching the Path to Brahmā ............................................................................................................ 103
The Great Section: Mahā Vagga.................................................................................................................. 105
14. The Great Discourse on the Harvest of Deeds: Mahā padā na Sutta.......................................106
1. On Past Lives............................................................................................................................................ 106
2. What’s Normal For One Intent on Awakening............................................................................ 108
3. The Thirty-Two Marks of a Great Man........................................................................................... 109
4. How He Came to be Known as Vipassī........................................................................................... 110
5. The Old Man.............................................................................................................................................. 111
6. The Sick Man............................................................................................................................................ 111
7. The Dead Man.......................................................................................................................................... 112
8. The Renunciate........................................................................................................................................ 112
9. The Going Forth...................................................................................................................................... 113
10. A Great Crowd Goes Forth................................................................................................................ 113
11. Vipassī’s Reflections........................................................................................................................... 113
12. The Appeal of Brahmā ....................................................................................................................... 115
13. The Chief Disciples.............................................................................................................................. 117
14. The Going Forth of the Large Crowd............................................................................................ 117
15. The 84,000 Who Had Gone Forth Previously........................................................................... 118
16. The Allowance to Wander................................................................................................................ 118
17. Being Informed by Deities................................................................................................................ 119
15. The Great Discourse on Causation: Mahā nidā na Sutta..............................................................121
1. Dependent Origination......................................................................................................................... 121
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2. Describing the Self................................................................................................................................. 124
3. Not Describing the Self......................................................................................................................... 125
4. Regarding a Self....................................................................................................................................... 125
5. Planes of Consciousness...................................................................................................................... 126
6. The Eight Liberations........................................................................................................................... 126
16. The Great Discourse on the Buddha’s Extinguishment: Mahā parinibbā na Sutta...........128
1. The Brahmin Vassakā ra....................................................................................................................... 128
2. Principles That Prevent Decline....................................................................................................... 128
3. Principles That Prevent Decline Among the Mendicants.......................................................129
4. Sā riputta’s Lion’s Roar......................................................................................................................... 131
5. The Drawbacks of Unethical Conduct............................................................................................ 132
6. The Benefits of Ethical Conduct........................................................................................................ 132
7. Building a Citadel.................................................................................................................................... 133
8. Talk on the Noble Truths..................................................................................................................... 134
9. The Deaths in Nā dika............................................................................................................................ 135
10. The Mirror of the Teaching.............................................................................................................. 135
11. Ambapā lī the Courtesan.................................................................................................................... 136
12. Commencing the Rains at Beluva.................................................................................................. 137
13. An Obvious Hint................................................................................................................................... 138
14. The Appeal of Mā ra............................................................................................................................. 139
15. Surrendering the Life Force............................................................................................................. 140
16. The Causes of Earthquakes.............................................................................................................. 140
17. Eight Assemblies.................................................................................................................................. 140
18. Eight Dimensions of Mastery.......................................................................................................... 141
19. The Eight Liberations......................................................................................................................... 142
20. The Appeal of Ā nanda........................................................................................................................ 142
21. The Elephant Look.............................................................................................................................. 144
22. The Four Great References.............................................................................................................. 145
23. On Cunda the Smith............................................................................................................................ 146
24. Bringing a Drink................................................................................................................................... 147
25. On Pukkusa the Malla......................................................................................................................... 147
26. The Pair of Sal Trees........................................................................................................................... 150
27. The Monk Upavā ṇ a............................................................................................................................. 150
28. The Four Inspiring Places................................................................................................................. 151
29. Ā nanda’s Questions............................................................................................................................. 151
30. Persons Worthy of Monument....................................................................................................... 152
31. Ā nanda’s Incredible Qualities......................................................................................................... 152
32. Teaching the Discourse on Mahā sudassana.............................................................................153
33. The Mallas Pay Homage.................................................................................................................... 153
34. On Subhadda the Wanderer............................................................................................................ 154
35. The Buddha’s Last Words................................................................................................................. 155
36. The Full Extinguishment................................................................................................................... 156
37. The Rites of Venerating the Buddha’s Corpse..........................................................................157
38. Mahā kassapa’s Arrival....................................................................................................................... 158
39. Distributing the Relics....................................................................................................................... 159
40. Venerating the Relics......................................................................................................................... 160
17. King Mahā sudassana: Mahā sudassana Sutta.................................................................................162
1. The Capital City of Kusā vatī............................................................................................................... 162
2. The Seven Treasures............................................................................................................................. 163
3. The Four Blessings................................................................................................................................. 164
4. Lotus Ponds in the Palace of Principle........................................................................................... 165
5. Attaining Absorption............................................................................................................................. 166
6. Of All Cities................................................................................................................................................ 167
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7. The Visit of Queen Subhaddā ............................................................................................................. 167
8. Rebirth in the Brahmā Realm............................................................................................................ 168
18. With Janavasabha: Janavasabha Sutta.............................................................................................. 170
1. Declaring the Rebirths of People From Nā dika and Elsewhere...........................................170
2. Ā nanda’s Suggestion............................................................................................................................. 170
3. Janavasabha the Spirit.......................................................................................................................... 171
4. The Council of the Gods....................................................................................................................... 171
5. On Sanaṅ kumā ra.................................................................................................................................... 172
6. Developing the Bases of Psychic Power........................................................................................ 174
7. The Three Openings.............................................................................................................................. 174
8. Mindfulness Meditation....................................................................................................................... 175
9. Seven Prerequisites of Immersion.................................................................................................. 175
19. The Great Steward: Mahā govinda Sutta........................................................................................... 177
1. The Council of the Gods....................................................................................................................... 177
2. Eight Genuine Praises........................................................................................................................... 178
3. On Sanaṅ kumā ra.................................................................................................................................... 179
4. Eight Genuine Praises........................................................................................................................... 180
5. The Story of the Steward..................................................................................................................... 180
6. The Story of the Great Steward......................................................................................................... 180
20. The Great Congregation: Mahā samaya Sutta................................................................................. 188
1. The Gathering of Deities...................................................................................................................... 188
21. Sakka’s Questions: Sakkapañ ha Sutta............................................................................................... 196
1. Pañ casikha’s Song.................................................................................................................................. 196
2. The Approach of Sakka......................................................................................................................... 198
22. The Longer Discourse on Mindfulness Meditation: Mahā satipaṭṭhā na Sutta...................207
1. Observing the Body............................................................................................................................... 207
2. Observing the Feelings......................................................................................................................... 209
3. Observing the Mind............................................................................................................................... 209
4. Observing Principles............................................................................................................................. 210
23. With Pā yā si: Pā yā si Sutta....................................................................................................................... 215
1. On Pā yā si.................................................................................................................................................... 215
2. Nihilism...................................................................................................................................................... 216
3. Going for Refuge...................................................................................................................................... 224
4. On Sacrifice............................................................................................................................................... 224
5. On the Brahmin Student Uttara........................................................................................................ 225
6. The God Pā yā si........................................................................................................................................ 225
Pā thika Section: Pā thika Vagga.................................................................................................................. 227
24. About Pā ṭikaputta: Pā thika Sutta........................................................................................................ 228
1. On Sunakkhatta....................................................................................................................................... 228
2. On Korakkhattiya................................................................................................................................... 229
3. On the Naked Ascetic Kaḷā ramaṭṭaka............................................................................................. 230
4. On the Naked Ascetic Pā ṭikaputta................................................................................................... 231
5. On Demonstrations of Psychic Power............................................................................................ 232
6. On Describing the Origin of the World.......................................................................................... 235
25. The Lion’s Roar at Udumbarikā ’s Monastery: Udumbarika Sutta.........................................238
1. On the Wanderer Nigrodha................................................................................................................ 238
2. Mortification in Disgust of Sin........................................................................................................... 239
3. On Reaching the Heartwood.............................................................................................................. 243
4. Nigrodha Feels Depressed.................................................................................................................. 243
5. The Culmination of the Spiritual Path............................................................................................ 244
6. The Wanderers Feel Depressed........................................................................................................ 244
26. The Wheel-Turning Monarch: Cakkavatti Sutta...........................................................................246
1. Taking Refuge in Oneself..................................................................................................................... 246
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2. King Daḷhanemi....................................................................................................................................... 246
3. On Subsequent Wheel-Turning Monarchs................................................................................... 248
4. On the Period of Decline...................................................................................................................... 248
5. When People Live for Ten Years...................................................................................................... 250
6. The Period of Growth............................................................................................................................ 251
7. The Time of King Saṅ kha..................................................................................................................... 251
8. The Arising of the Buddha Metteyya.............................................................................................. 251
9. On Long Life and Beauty for Mendicants...................................................................................... 252
27. The Origin of the World: Aggañ ñ a Sutta.......................................................................................... 253
1. Purification in the Four Castes.......................................................................................................... 253
2. Solid Nectar Appears............................................................................................................................. 254
3. The Moon and Sun Appear................................................................................................................. 255
4. Ground-Sprouts....................................................................................................................................... 255
5. Bursting Pods........................................................................................................................................... 255
6. Ripe Untilled Rice................................................................................................................................... 255
7. Gender Appears....................................................................................................................................... 255
8. Sexual Intercourse................................................................................................................................. 256
9. Dividing the Fields................................................................................................................................. 256
10. The Elected King.................................................................................................................................. 256
11. The Circle of Brahmins...................................................................................................................... 257
12. The Circle of Merchants.................................................................................................................... 257
13. The Circle of Workers........................................................................................................................ 258
14. On Bad Conduct.................................................................................................................................... 258
15. The Qualities That Lead to Awakening....................................................................................... 258
28. Inspiring Confidence: Sampasā danīya Sutta.................................................................................. 259
1. Sā riputta’s Lion’s Roar......................................................................................................................... 259
2. Incredible and Amazing....................................................................................................................... 264
29. An Impressive Discourse: Pā sā dika Sutta....................................................................................... 266
1. The Teaching of the Unawakened.................................................................................................... 266
2. The Teaching of the Awakened......................................................................................................... 267
3. When Disciples Have Regrets............................................................................................................ 268
4. When Disciples Have No Regrets..................................................................................................... 268
5. On the Incomplete Spiritual Path, Etc............................................................................................ 268
6. Teachings Should be Recited in Concert....................................................................................... 269
7. Reaching Agreement............................................................................................................................. 269
8. The Reasons for Allowing Requisites............................................................................................. 270
9. Indulgence in Pleasure......................................................................................................................... 270
10. The Benefits of Indulgence in Pleasure....................................................................................... 271
11. Things Impossible for the Perfected............................................................................................ 271
12. Questions and Answers..................................................................................................................... 272
13. The Undeclared Points...................................................................................................................... 272
14. The Declared Points............................................................................................................................ 273
15. Views of the Past.................................................................................................................................. 273
16. Views of the Future............................................................................................................................. 273
30. The Marks of a Great Man: Lakkhaṇ a Sutta.................................................................................... 275
1. Well-Planted Feet................................................................................................................................... 276
2. Wheels on the Feet................................................................................................................................. 277
3–5. Projecting Heels, Etc......................................................................................................................... 278
6. Seven Bulges............................................................................................................................................. 278
7–8. Tender and Clinging Hands........................................................................................................... 279
9–10. Arched Feet and Upright Hair.................................................................................................... 279
11. Antelope Calves.................................................................................................................................... 280
12. Delicate Skin.......................................................................................................................................... 281
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13. Golden Skin............................................................................................................................................. 281
14. Retracted Privates............................................................................................................................... 282
15–16. Equal Proportions and Touching the Knees...................................................................... 283
17–19. A Lion’s Chest, Etc........................................................................................................................ 284
20. Excellent Sense of Taste.................................................................................................................... 284
21–22. Deep Blue Eyes.............................................................................................................................. 285
23. Head Like a Turban............................................................................................................................. 285
24–25. One Hair Per Pore, and a Tuft.................................................................................................. 286
26–27. Forty Gapless Teeth.................................................................................................................... 287
28–29. A Large Tongue and the Voice of Brahmā ..........................................................................287
30. A Lion-Like Jaw..................................................................................................................................... 288
31–32. Even and White Teeth................................................................................................................ 289
31. Advice to Sigā laka: Siṅ gā la Sutta......................................................................................................... 291
1. The Six Quarters..................................................................................................................................... 291
2. Four Corrupt Deeds............................................................................................................................... 291
3. Four Grounds........................................................................................................................................... 292
4. Six Drains on Wealth............................................................................................................................. 292
5. Six Drawbacks of Drinking................................................................................................................. 292
6. Six Drawbacks of Roaming the Streets at Night.........................................................................292
7. Six Drawbacks of Festivals................................................................................................................. 292
8. Six Drawbacks of Gambling................................................................................................................ 292
9. Six Drawbacks of Bad Friends........................................................................................................... 292
10. Six Drawbacks of Laziness............................................................................................................... 293
11. Fake Friends.......................................................................................................................................... 294
12. Good-Hearted Friends....................................................................................................................... 294
13. Covering the Six Quarters................................................................................................................. 295
32. The Ā ṭā nā ṭiya Protection: Ā ṭā nā ṭiya Sutta...................................................................................... 298
1. The First Recitation Section............................................................................................................... 298
2. The Second Recitation Section.......................................................................................................... 304
33. Reciting in Concert: Saṅ gīti Sutta........................................................................................................ 305
1. Ones............................................................................................................................................................. 306
2. Twos............................................................................................................................................................ 306
3. Threes......................................................................................................................................................... 307
4. Fours............................................................................................................................................................ 309
5. Fives............................................................................................................................................................. 313
6. Sixes............................................................................................................................................................. 315
7. Sevens......................................................................................................................................................... 318
8. Eights........................................................................................................................................................... 319
9. Nines............................................................................................................................................................ 322
10. Tens........................................................................................................................................................... 324
34. Up to Ten: Dasuttara Sutta..................................................................................................................... 326
1. Groups of One.......................................................................................................................................... 326
2. Groups of Two.......................................................................................................................................... 326
3. Groups of Three...................................................................................................................................... 327
4. Groups of Four......................................................................................................................................... 327
5. Groups of Five.......................................................................................................................................... 328
6. Groups of Six............................................................................................................................................. 330
7. Groups of Seven...................................................................................................................................... 331
8. Groups of Eight........................................................................................................................................ 333
9. Groups of Nine......................................................................................................................................... 336
10. Groups of Ten........................................................................................................................................ 338
Guide...................................................................................................................................................................... 340
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Dīghanikāya: Long Discourses
Translated for SuttaCentral by Bhikkhu Sujato, 2018. Dedicated to the public domain via
Creative Commons Zero (CC0). You are encouraged to copy, reproduce, adapt, alter, or otherwise
make use of this translation in any way you wish. Attribution is appreciated but not legally
required.
The Long Discourses (Dīgha Nikāya, abbreviated DN) is a collection of 34 discourses in the Pali
canon (Tipiṭaka) of the Theravāda school. The word “long” refers to the length of the individual
discourses, not the collection as a whole, which is in fact the smallest of the five Pali Nikāyas. It is
one of the fundamental collections of early Buddhist teachings, depicting the Buddha in a lively
range of settings. Compared to other collections it contains more extended narratives in diverse
literary styles. Many discourses feature interreligious dialog with brahmins and other non-
Buddhists. This collection parallels the Dīrghāgama (DA) of the Dharmaguptaka school, which is
the first text in the Taishō edition of the Chinese canon. Several uncollected suttas in Chinese
and Sanskrit also belong to this collection. Two-thirds of a Dīrghāgama from the Sarvāstivāda
school has been found, but only small portions have been published.
This EBook was automatically generated by suttacentral.net
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Section on Ethics:
Sīlakkhandha Vagga
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1. The Prime Net:
Brahmajāla Sutta
1. Talk on Wanderers
So I have heard. At one time the Buddha was traveling along the road between Rājagaha and
Nālanda together with a large Saṅgha of around five hundred mendicants. The wanderer Suppiya
was also traveling along the same road, together with his pupil, the brahmin student
Brahmadatta. Meanwhile, Suppiya criticized the Buddha, the teaching, and the Saṅgha in many
ways, but his pupil Brahmadatta praised them in many ways. And so both teacher and pupil
followed behind the Buddha and the Saṅgha of mendicants directly contradicting each other.
Then the Buddha took up residence for the night in the royal rest-house in Ambalaṭṭhikā
together with the Saṅgha of mendicants. And Suppiya and Brahmadatta did likewise. There too,
Suppiya criticized the Buddha, the teaching, and the Saṅgha in many ways, but his pupil
Brahmadatta praised them in many ways. And so both teacher and pupil kept on directly
contradicting each other.
Then several mendicants rose at the crack of dawn and sat together in the pavilion, where the
topic of evaluation came up:
“It’s incredible, reverends, it’s amazing how the diverse attitudes of sentient beings have been
clearly comprehended by the Blessed One, who knows and sees, the perfected one, the fully
awakened Buddha. For this Suppiya criticizes the Buddha, the teaching, and the Saṅgha in many
ways, while his pupil Brahmadatta praises them in many ways. And so both teacher and pupil
followed behind the Buddha and the Saṅgha of mendicants directly contradicting each other.”
When the Buddha found out about this discussion on evaluation among the mendicants, he
went to the pavilion, where he sat on the seat spread out and addressed the mendicants,
“Mendicants, what were you sitting talking about just now? What conversation was left
unfinished?”
The mendicants told him what had happened, adding, “This was our conversation that was
unfinished when the Buddha arrived.”
“Mendicants, if others criticize me, the teaching, or the Saṅgha, don’t make yourselves
resentful, bitter, and exasperated. You’ll get angry and upset, which would be an obstacle for you
alone. If others were to criticize me, the teaching, or the Saṅgha, and you got angry and upset,
would you be able to understand whether they spoke well or poorly?”
“No, sir.”
“If others criticize me, the teaching, or the Saṅgha, you should explain that what is untrue is in
fact untrue: ‘This is why that’s untrue, this is why that’s false. There’s no such thing in us, it’s not
found among us.’
If others praise me, the teaching, or the Saṅgha, don’t make yourselves thrilled, elated, and
excited. You’ll get thrilled, elated, and excited, which would be an obstacle for you alone. If
others praise me, the teaching, or the Saṅgha, you should acknowledge that what is true is in fact
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true: ‘This is why that’s true, this is why that’s correct. There is such a thing in us, it is found
among us.’
2. Ethics
2.1. The Shorter Section on Ethics
When an ordinary person speaks praise of the Realized One, they speak only of trivial,
insignificant details of mere ethics. And what are the trivial, insignificant details of mere ethics
that an ordinary person speaks of?
‘The ascetic Gotama has given up killing living creatures. He has renounced the rod and the
sword. He’s scrupulous and kind, living full of compassion for all living beings.’ Such is an
ordinary person’s praise of the Realized One.
‘The ascetic Gotama has given up stealing. He takes only what’s given, and expects only what’s
given. He keeps himself clean by not thieving.’ Such is an ordinary person’s praise of the Realized
One.
‘The ascetic Gotama has given up unchastity. He is celibate, set apart, avoiding the common
practice of sex.’ Such is an ordinary person’s praise of the Realized One.
‘The ascetic Gotama has given up lying. He speaks the truth and sticks to the truth. He’s honest
and trustworthy, and doesn’t trick the world with his words.’ Such is an ordinary person’s praise
of the Realized One.
‘The ascetic Gotama has given up divisive speech. He doesn’t repeat in one place what he heard
in another so as to divide people against each other. Instead, he reconciles those who are divided,
supporting unity, delighting in harmony, loving harmony, speaking words that promote
harmony.’ Such is an ordinary person’s praise of the Realized One.
‘The ascetic Gotama has given up harsh speech. He speaks in a way that’s mellow, pleasing to
the ear, lovely, going to the heart, polite, likable and agreeable to the people.’ Such is an ordinary
person’s praise of the Realized One.
‘The ascetic Gotama has given up talking nonsense. His words are timely, true, and
meaningful, in line with the teaching and training. He says things at the right time which are
valuable, reasonable, succinct, and beneficial.’ Such is an ordinary person’s praise of the Realized
One.
‘The ascetic Gotama refrains from injuring plants and seeds.’
‘He eats in one part of the day, abstaining from eating at night and food at the wrong time.’
‘He refrains from dancing, singing, music, and seeing shows.’
‘He refrains from beautifying and adorning himself with garlands, perfumes, and makeup.’
‘He refrains from high and luxurious beds.’
‘He refrains from receiving gold and money, raw grains, raw meat, women and girls, male and
female bondservants, goats and sheep, chickens and pigs, elephants, cows, horses, and mares, and
fields and land.’
‘He refrains from running errands and messages; buying and selling; falsifying weights, metals,
or measures; bribery, fraud, cheating, and duplicity; mutilation, murder, abduction, banditry,
plunder, and violence.’ Such is an ordinary person’s praise of the Realized One.
The shorter section on ethics is finished.
2.2. The Middle Section on Ethics

‘There are some ascetics and brahmins who, while enjoying food given in faith, still engage in
injuring plants and seeds. These include plants propagated from roots, stems, cuttings, or joints;
and those from regular seeds as the fifth. The ascetic Gotama refrains from such injury to plants
and seeds.’ Such is an ordinary person’s praise of the Realized One.
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storing up goods for their own use. This includes such things as food, drink, clothes, vehicles,
bedding, fragrance, and material possessions. The ascetic Gotama refrains from storing up such
goods.’ Such is an ordinary person’s praise of the Realized One.
seeing shows. This includes such things as dancing, singing, music, performances, and
storytelling; clapping, gongs, and kettle-drums; art exhibitions and acrobatic displays; battles of
elephants, horses, buffaloes, bulls, goats, rams, chickens, and quails; staff-fights, boxing, and
wrestling; combat, roll calls of the armed forces, battle-formations, and regimental reviews. The
ascetic Gotama refrains from such shows.’ Such is an ordinary person’s praise of the Realized
One.
gambling that causes negligence. This includes such things as checkers, draughts, checkers in the
air, hopscotch, spillikins, board-games, tip-cat, drawing straws, dice, leaf-flutes, toy plows,
somersaults, pinwheels, toy measures, toy carts, toy bows, guessing words from syllables, and
guessing another’s thoughts. The ascetic Gotama refrains from such gambling.’ Such is an
‘There are some ascetics and brahmins who, while enjoying food given in faith, still make use
of high and luxurious bedding. This includes such things as sofas, couches, woolen covers—shag-
piled, colorful, white, embroidered with flowers, quilted, embroidered with animals, double- or
single-fringed—and silk covers studded with gems, as well as silken sheets, woven carpets, rugs
for elephants, horses, or chariots, antelope hide rugs, and spreads of fine deer hide, with a
canopy above and red cushions at both ends. The ascetic Gotama refrains from such bedding.’
Such is an ordinary person’s praise of the Realized One.
beautifying and adorning themselves with garlands, fragrance, and makeup. This includes such
things as applying beauty products by anointing, massaging, bathing, and rubbing; mirrors,
ointments, garlands, fragrances, and makeup; face-powder, foundation, bracelets, headbands,
fancy walking-sticks or containers, rapiers, parasols, fancy sandals, turbans, jewelry, chowries,
and long-fringed white robes. The ascetic Gotama refrains from such beautification and
adornment.’ Such is an ordinary person’s praise of the Realized One.
unworthy talk. This includes such topics as talk about kings, bandits, and ministers; talk about
armies, threats, and wars; talk about food, drink, clothes, and beds; talk about garlands and
fragrances; talk about family, vehicles, villages, towns, cities, and countries; talk about women
and heroes; street talk and well talk; talk about the departed; motley talk; tales of land and sea;
and talk about being reborn in this or that state of existence. The ascetic Gotama refrains from
such unworthy talk.’ Such is an ordinary person’s praise of the Realized One.
arguments. They say such things as: “You don’t understand this teaching and training. I
understand this teaching and training. What, you understand this teaching and training? You’re
practicing wrong. I’m practicing right. I stay on topic, you don’t. You said last what you should
have said first. You said first what you should have said last. What you’ve thought so much about
has been disproved. Your doctrine is refuted. Go on, save your doctrine! You’re trapped; get
yourself out of this—if you can!” The ascetic Gotama refrains from such argumentative talk.’ Such
is an ordinary person’s praise of the Realized One.
running errands and messages. This includes running errands for rulers, ministers, aristocrats,
brahmins, householders, or princes who say: “Go here, go there. Take this, bring that from
there.” The ascetic Gotama refrains from such errands.’ Such is an ordinary person’s praise of the
Realized One.
deceit, flattery, hinting, and belittling, and using material possessions to pursue other material
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possessions. The ascetic Gotama refrains from such deceit and flattery.’ Such is an ordinary
person’s praise of the Realized One.
The middle section on ethics is finished.
2.3. The Large Section on Ethics

‘There are some ascetics and brahmins who, while enjoying food given in faith, still earn a living
by unworthy branches of knowledge, by wrong livelihood. This includes such fields as limb-
reading, omenology, divining celestial portents, interpreting dreams, divining bodily marks,
divining holes in cloth gnawed by mice, fire offerings, ladle offerings, offerings of husks, rice
powder, rice, ghee, or oil; offerings from the mouth, blood sacrifices, palmistry; geomancy for
building sites, fields, and cemeteries; exorcisms, earth magic, snake charming, poisons; the crafts
of the scorpion, the rat, the bird, and the crow; prophesying life span, chanting for protection,
and animal cries. The ascetic Gotama refrains from such unworthy branches of knowledge, such
wrong livelihood.’ Such is an ordinary person’s praise of the Realized One.
‘There are some ascetics and brahmins who, while enjoying food given in faith, still earn a
living by unworthy branches of knowledge, by wrong livelihood. This includes reading the marks
of gems, cloth, clubs, swords, spears, arrows, weapons, women, men, boys, girls, male and female
bondservants, elephants, horses, buffaloes, bulls, cows, goats, rams, chickens, quails, monitor
lizards, rabbits, tortoises, or deer. The ascetic Gotama refrains from such unworthy branches of
knowledge, such wrong livelihood.’ Such is an ordinary person’s praise of the Realized One.
living by unworthy branches of knowledge, by wrong livelihood. This includes making
predictions that the king will march forth or march back; or that our king will attack and the
enemy king will retreat, or vice versa; or that our king will triumph and the enemy king will be
defeated, or vice versa; and so there will be victory for one and defeat for the other. The ascetic
Gotama refrains from such unworthy branches of knowledge, such wrong livelihood.’ Such is an
predictions that there will be an eclipse of the moon, or sun, or stars; that the sun, moon, and
stars will be in conjunction or in opposition; that there will be a meteor shower, a fiery sky, an
earthquake, thunder; that there will be a rising, a setting, a darkening, a brightening of the moon,
sun, and stars. And it also includes making predictions about the results of all such phenomena.
The ascetic Gotama refrains from such unworthy branches of knowledge, such wrong livelihood.’
Such is an ordinary person’s praise of the Realized One.
living by unworthy branches of knowledge, by wrong livelihood. This includes predicting
whether there will be plenty of rain or drought; plenty to eat or famine; an abundant harvest or a
bad harvest; security or peril; sickness or health. It also includes such occupations as computing,
accounting, calculating, poetry, and cosmology. The ascetic Gotama refrains from such unworthy
branches of knowledge, such wrong livelihood.’ Such is an ordinary person’s praise of the
Realized One.
arrangements for giving and taking in marriage; for engagement and divorce; and for scattering
rice inwards or outwards at the wedding ceremony. It also includes casting spells for good or bad
luck, curses to prevent conception, bind the tongue, or lock the jaws; charms for the hands and
ears; questioning a mirror, a girl, or a god as an oracle; worshiping the sun, worshiping the Great
One, breathing fire, and invoking Siri, the goddess of luck. The ascetic Gotama refrains from such
15
unworthy branches of knowledge, such wrong livelihood.’ Such is an ordinary person’s praise of
the Realized One.
living by unworthy branches of knowledge, by wrong livelihood. This includes rites for
propitiation, for granting wishes, for ghosts, for the earth, for rain, for property settlement, and
for preparing and consecrating house sites, and rites involving rinsing and bathing, and
oblations. It also includes administering emetics, purgatives, expectorants, and phlegmagogues;
administering ear-oils, eye restoratives, nasal medicine, ointments, and counter-ointments;
surgery with needle and scalpel, treating children, prescribing root medicines, and binding on
herbs. The ascetic Gotama refrains from such unworthy branches of knowledge, such wrong
livelihood.’ Such is an ordinary person’s praise of the Realized One.
These are the trivial, insignificant details of mere ethics that an ordinary person speaks of
when they speak praise of the Realized One.
The longer section on ethics is finished.
3. Views
3.1. Theories About the Past
There are other principles—deep, hard to see, hard to understand, peaceful, sublime, beyond the
scope of reason, subtle, comprehensible to the astute—which the Realized One makes known
after realizing them with his own insight. Those who genuinely praise the Realized One would
rightly speak of these things. And what are these principles?
There are some ascetics and brahmins who theorize about the past, and assert various
hypotheses concerning the past on eighteen grounds. And what are the eighteen grounds on
which they rely?
3.1.1. Eternalism
There are some ascetics and brahmins who are eternalists, who assert that the self and the
cosmos are eternal on four grounds. And what are the four grounds on which they rely?
It’s when some ascetic or brahmin—by dint of keen, resolute, committed, and diligent effort,
and right focus—experiences an immersion of the heart of such a kind that they recollect their
many kinds of past lives. That is: one, two, three, four, five, ten, twenty, thirty, forty, fifty, a
hundred, a thousand, a hundred thousand rebirths; many eons of the cosmos contracting, many
eons of the cosmos expanding, many eons of the cosmos contracting and expanding. They
remember: ‘There, I was named this, my clan was that, I looked like this, and that was my food.
This was how I felt pleasure and pain, and that was how my life ended. When I passed away from
that place I was reborn somewhere else. There, too, I was named this, my clan was that, I looked
like this, and that was my food. This was how I felt pleasure and pain, and that was how my life
ended. When I passed away from that place I was reborn here.’ And so they recollect their many
kinds of past lives, with features and details.
They say: ‘The self and the cosmos are eternal, barren, steady as a mountain peak, standing
firm like a pillar. They remain the same for all eternity, while these sentient beings wander and
transmigrate and pass away and rearise. Why is that? Because by dint of keen, resolute,
committed, and diligent effort, and right focus I experience an immersion of the heart of such a
kind that I recollect my many kinds of past lives, with features and details.
Because of this I know:
“The self and the cosmos are eternal, barren, steady as a mountain peak, standing firm like a
pillar. They remain the same for all eternity, while these sentient beings wander and
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transmigrate and pass away and rearise.’ This is the first ground on which some ascetics and
brahmins rely to assert that the self and the cosmos are eternal.
And what is the second ground on which they rely? It’s when some ascetic or brahmin—by
dint of keen, resolute, committed, and diligent effort, and right focus—experiences an immersion
of the heart of such a kind that they recollect their many kinds of past lives. That is: one eon of
the cosmos contracting and expanding; two, three, four, five, or ten eons of the cosmos
contracting and expanding. They remember: ‘There, I was named this, my clan was that, I looked
ended. When I passed away from that place I was reborn somewhere else. There, too, I was named
this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and
pain, and that was how my life ended. When I passed away from that place I was reborn here.’
And so they recollect their many kinds of past lives, with features and details.
transmigrate and pass away and rearise.”’ This is the second ground on which some ascetics and
And what is the third ground on which they rely? It’s when some ascetic or brahmin—by dint
of keen, resolute, committed, and diligent effort, and right focus—experiences an immersion of
the heart of such a kind that they recollect their many kinds of past lives. That is: ten eons of the
cosmos contracting and expanding; twenty, thirty, or forty eons of the cosmos contracting and
expanding. They remember: ‘There, I was named this, my clan was that, I looked like this, and
that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I
passed away from that place I was reborn somewhere else. There, too, I was named this, my clan
was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that
was how my life ended. When I passed away from that place I was reborn here.’ And so they
recollect their many kinds of past lives, with features and details.
transmigrate and pass away and rearise.”’ This is the third ground on which some ascetics and
And what is the fourth ground on which they rely? It’s when some ascetic or brahmin relies on
logic and inquiry. They speak of what they have worked out by logic, following a line of inquiry,
expressing their own perspective: ‘The self and the cosmos are eternal, barren, steady as a
mountain peak, standing firm like a pillar. They remain the same for all eternity, while these
sentient beings wander and transmigrate and pass away and rearise.’ This is the fourth ground on
which some ascetics and brahmins rely to assert that the self and the cosmos are eternal.
These are the four grounds on which those ascetics and brahmins assert that the self and the
cosmos are eternal. Any ascetics and brahmins who assert that the self and the cosmos are
eternal do so on one or other of these four grounds. Outside of this there is none.
The Realized One understands this: ‘If you hold on to and attach to these grounds for views it
leads to such and such a destiny in the next life.’ He understands this, and what goes beyond this.
Yet since he does not misapprehend that understanding, he has realized extinguishment within
17
himself. Having truly understood the origin, ending, gratification, drawback, and escape from
feelings, the Realized One is freed through not grasping.
These are the principles—deep, hard to see, hard to understand, peaceful, sublime, beyond the
after realizing them with his own insight. And those who genuinely praise the Realized One
would rightly speak of these things.
3.1.2. Partial Eternalism

There are some ascetics and brahmins who are partial eternalists, who assert that the self and
the cosmos are partially eternal and partially not eternal on four grounds. And what are the four
grounds on which they rely?
There comes a time when, after a very long period has passed, this cosmos contracts. As the
cosmos contracts, sentient beings are mostly headed for the realm of streaming radiance. There
they are mind-made, feeding on rapture, self-luminous, moving through the sky, steadily
glorious, and they remain like that for a very long time.
There comes a time when, after a very long period has passed, this cosmos expands. As it
expands an empty mansion of Brahmā appears. Then a certain sentient being—due to the
running out of their life-span or merit—passes away from that host of radiant deities and is
reborn in that empty mansion of Brahmā. There they are mind-made, feeding on rapture, self-
luminous, moving through the sky, steadily glorious, and they remain like that for a very long
time.
But after staying there all alone for a long time, they become dissatisfied and anxious: ‘Oh, if
only another being would come to this state of existence.’ Then other sentient beings—due to the
running out of their life-span or merit—pass away from that host of radiant deities and are
reborn in that empty mansion of Brahmā in company with that being. There they too are mind-
made, feeding on rapture, self-luminous, moving through the sky, steadily glorious, and they
remain like that for a very long time.
Now, the being who was reborn there first thinks: ‘I am Brahmā, the Great Brahmā, the
Undefeated, the Champion, the Universal Seer, the Wielder of Power, the Lord God, the Maker,
the Author, the Best, the Begetter, the Controller, the Father of those who have been born and
those yet to be born. These beings were created by me! Why is that? Because first I thought:
“Oh, if only another being would come to this state of existence.” Such was my heart’s wish,
and then these creatures came to this state of existence.’
And the beings who were reborn there later also think: ‘This must be Brahmā, the Great
Brahmā, the Undefeated, the Champion, the Universal Seer, the Wielder of Power, the Lord God,
the Maker, the Author, the Best, the Begetter, the Controller, the Father of those who have been
born and those yet to be born. And we have been created by him. Why is that? Because we see
that he was reborn here first, and we arrived later.’
And the being who was reborn first is more long-lived, beautiful, and illustrious than those
who arrived later.
It’s possible that one of those beings passes away from that host and is reborn in this state of
existence. Having done so, they go forth from the lay life to homelessness. By dint of keen,
resolute, committed, and diligent effort, and right focus, they experience an immersion of the
heart of such a kind that they recollect that past life, but no further.
They say: ‘He who is Brahmā—the Great Brahmā, the Undefeated, the Champion, the Universal
Seer, the Wielder of Power, the Lord God, the Maker, the Author, the Best, the Begetter, the
Controller, the Father of those who have been born and those yet to be born—is permanent,
everlasting, eternal, imperishable, remaining the same for all eternity. We who were created by
that Brahmā are impermanent, not lasting, short-lived, perishable, and have come to this state of
existence. This is the first ground on which some ascetics and brahmins rely to assert that the
self and the cosmos are partially eternal.
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And what is the second ground on which they rely? There are gods named ‘depraved by play.’
They spend too much time laughing, playing, and making merry. And in doing so, they lose their
mindfulness, and they pass away from that host of gods.
They say: ‘The gods not depraved by play don’t spend too much time laughing, playing, and
making merry. So they don’t lose their mindfulness, and don’t pass away from that host of gods.
They are permanent, everlasting, eternal, imperishable, remaining the same for all eternity. But
we who were depraved by play spent too much time laughing, playing, and making merry. In
doing so, we lost our mindfulness, and passed away from that host of gods. We are impermanent,
not lasting, short-lived, perishable, and have come to this state of existence.’ This is the second
ground on which some ascetics and brahmins rely to assert that the self and the cosmos are
partially eternal.
And what is the third ground on which they rely? There are gods named ‘malevolent’. They
spend too much time gazing at each other, so they grow angry with each other, and their bodies
and minds get tired. They pass away from that host of gods.
They say: ‘The gods who are not malevolent don’t spend too much time gazing at each other,
so they don’t grow angry with each other, their bodies and minds don’t get tired, and they don’t
pass away from that host of gods. They are permanent, everlasting, eternal, imperishable,
remaining the same for all eternity. But we who were malevolent spent too much time gazing at
each other, we grew angry with each other, our bodies and minds got tired, and we passed away
from that host of gods. We are impermanent, not lasting, short-lived, perishable, and have come
to this state of existence.’ This is the third ground on which some ascetics and brahmins rely to
assert that the self and the cosmos are partially eternal.
expressing their own perspective: ‘That which is called “the eye” or “the ear” or “the nose” or
“the tongue” or “the body”: that self is impermanent, not lasting, transient, perishable. That
which is called “mind” or “sentience” or “consciousness”: that self is permanent, everlasting,
eternal, imperishable, remaining the same for all eternity.’ This is the fourth ground on which
some ascetics and brahmins rely to assert that the self and the cosmos are partially eternal.
These are the four grounds on which those ascetics and brahmins assert that the self and the
cosmos are partially eternal and partially not eternal. Any ascetics and brahmins who assert that
the self and the cosmos are partially eternal and partially not eternal do so on one or other of
these four grounds. Outside of this there is none.
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3.1.3. The Cosmos is Finite or Infinite
There are some ascetics and brahmins who theorize about size, and assert that the cosmos is
finite or infinite on four grounds. And what are the four grounds on which they rely?
It’s when some ascetic or brahmin—by dint of keen, resolute, committed, and diligent effort,
and right focus—experiences an immersion of the heart of such a kind that they meditate
perceiving the cosmos as finite.
They say: ‘The cosmos is finite and bounded. Why is that? Because by dint of keen, resolute,
kind that I meditate perceiving the cosmos as finite. Because of this I know:
“The cosmos is finite and bounded.”’ This is the first ground on which some ascetics and
brahmins rely to assert that the cosmos is finite or infinite.
And what is the second ground on which they rely? It’s when some ascetic or brahmin—by
dint of keen, resolute, committed, and diligent effort, and right focus—experiences an immersion
of the heart of such a kind that they meditate perceiving the cosmos as infinite.
They say: ‘The cosmos is infinite and unbounded. The ascetics and brahmins who say that the
cosmos is finite are wrong. The cosmos is infinite and unbounded. Why is that? Because by dint of
keen, resolute, committed, and diligent effort, and right focus I experience an immersion of the
heart of such a kind that I meditate perceiving the cosmos as infinite. Because of this I know:
“The cosmos is infinite and unbounded.”’ This is the second ground on which some ascetics
and brahmins rely to assert that the cosmos is finite or infinite.
And what is the third ground on which they rely? It’s when some ascetic or brahmin—by dint
of keen, resolute, committed, and diligent effort, and right focus—experiences an immersion of
the heart of such a kind that they meditate perceiving the cosmos as finite vertically but infinite
horizontally.
They say: ‘The cosmos is both finite and infinite. The ascetics and brahmins who say that the
cosmos is finite are wrong, and so are those who say that the cosmos is infinite. The cosmos is
both finite and infinite. Why is that? Because by dint of keen, resolute, committed, and diligent
effort, and right focus I experience an immersion of the heart of such a kind that I meditate
perceiving the cosmos as finite vertically but infinite horizontally. Because of this I know:
“The cosmos is both finite and infinite.”’ This is the third ground on which some ascetics and
brahmins rely to assert that the cosmos is finite or infinite.
expressing their own perspective: ‘The cosmos is neither finite nor infinite. The ascetics and
brahmins who say that the cosmos is finite are wrong, as are those who say that the cosmos is
infinite, and also those who say that the cosmos is both finite and infinite. The cosmos is neither
finite nor infinite.’ This is the fourth ground on which some ascetics and brahmins rely to assert
that the cosmos is finite or infinite.
These are the four grounds on which those ascetics and brahmins assert that the cosmos is
finite or infinite. Any ascetics and brahmins who assert that the cosmos is finite or infinite do so
on one or other of these four grounds. Outside of this there is none.
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3.1.4. Equivocators
There are some ascetics and brahmins who are equivocators. Whenever they’re asked a
question, they resort to evasiveness and equivocation on four grounds. And what are the four
It’s when some ascetic or brahmin doesn’t truly understand what is skillful and what is
unskillful. They think: ‘I don’t truly understand what is skillful and what is unskillful. If I were to
declare that something was skillful or unskillful I might be wrong. That would be stressful for me,
and that stress would be an obstacle.’ So from fear and disgust with false speech they avoid
stating whether something is skillful or unskillful. Whenever they’re asked a question, they
resort to evasiveness and equivocation: ‘I don’t say it’s like this. I don’t say it’s like that. I don’t
say it’s otherwise. I don’t say it’s not so. And I don’t deny it’s not so.’ This is the first ground on
which some ascetics and brahmins rely when resorting to evasiveness and equivocation.
And what is the second ground on which they rely? It’s when some ascetic or brahmin doesn’t
truly understand what is skillful and what is unskillful. They think: ‘I don’t truly understand what
is skillful and what is unskillful. If I were to declare that something was skillful or unskillful I
might feel desire or greed or hate or repulsion. That would be grasping on my part. That would
be stressful for me, and that stress would be an obstacle.’ So from fear and disgust with grasping
they avoid stating whether something is skillful or unskillful. Whenever they’re asked a question,
they resort to evasiveness and equivocation: ‘I don’t say it’s like this. I don’t say it’s like that. I
don’t say it’s otherwise. I don’t say it’s not so. And I don’t deny it’s not so.’ This is the second
ground on which some ascetics and brahmins rely when resorting to evasiveness and
equivocation.
And what is the third ground on which they rely? It’s when some ascetic or brahmin doesn’t
truly understand what is skillful and what is unskillful. They think: ‘I don’t truly understand what
is skillful and what is unskillful. Suppose I were to declare that something was skillful or
unskillful. There are clever ascetics and brahmins who are subtle, accomplished in the doctrines
of others, hair-splitters. You’d think they live to demolish convictions with their intellect. They
might pursue, press, and grill me about that. I’d be stumped by such a grilling. That would be
stressful for me, and that stress would be an obstacle.’ So from fear and disgust with examination
they avoid stating whether something is skillful or unskillful. Whenever they’re asked a question,
they resort to evasiveness and equivocation: ‘I don’t say it’s like this. I don’t say it’s like that. I
don’t say it’s otherwise. I don’t say it’s not so. And I don’t deny it’s not so.’ This is the third
ground on which some ascetics and brahmins rely when resorting to evasiveness and
equivocation.
And what is the fourth ground on which they rely? It’s when some ascetic or brahmin is dull
and stupid. Because of that, whenever they’re asked a question, they resort to evasiveness and
equivocation: ‘Suppose you were to ask me whether there is another world. If I believed there
was, I would say so. But I don’t say it’s like this. I don’t say it’s like that. I don’t say it’s otherwise. I
don’t say it’s not so. And I don’t deny it’s not so. Suppose you were to ask me whether there is no
other world … whether there both is and is not another world … whether there neither is nor is
not another world … whether there are beings who are reborn spontaneously … whether there
are not beings who are reborn spontaneously … whether there both are and are not beings who
are reborn spontaneously … whether there neither are nor are not beings who are reborn
spontaneously … whether there is fruit and result of good and bad deeds … whether there is not
fruit and result of good and bad deeds … whether there both is and is not fruit and result of good
and bad deeds … whether there neither is nor is not fruit and result of good and bad deeds …
whether a Realized One exists after death … whether a Realized One doesn’t exist after death …
whether a Realized One both exists and doesn’t exist after death … whether a Realized One
neither exists nor doesn’t exist after death. If I believed there was, I would say so. But I don’t say
it’s like this. I don’t say it’s like that. I don’t say it’s otherwise. I don’t say it’s not so. And I don’t
deny it’s not so.’ This is the fourth ground on which some ascetics and brahmins rely when
resorting to evasiveness and equivocation.
These are the four grounds on which those ascetics and brahmins who are equivocators resort
to evasiveness and equivocation whenever they’re asked a question. Any ascetics and brahmins
21
who resort to equivocation do so on one or other of these four grounds. Outside of this there is
none. The Realized One understands this … And those who genuinely praise the Realized One
3.1.5. Doctrines of Origination by Chance

There are some ascetics and brahmins who theorize about chance. They assert that the self
and the cosmos arose by chance on two grounds. And what are the two grounds on which they
rely?
There are gods named ‘non-percipient beings’. When perception arises they pass away from
that host of gods. It’s possible that one of those beings passes away from that host and is reborn
in this state of existence. Having done so, they go forth from the lay life to homelessness. By dint
of keen, resolute, committed, and diligent effort, and right focus, they experience an immersion
of the heart of such a kind that they recollect the arising of perception, but no further. They say:
‘The self and the cosmos arose by chance. Why is that? Because formerly I didn’t exist. Now,
having not been, I’ve sprung into existence.’ This is the first ground on which some ascetics and
brahmins rely to assert that the self and the cosmos arose by chance.
And what is the second ground on which they rely? It’s when some ascetic or brahmin relies
on logic and inquiry. They speak of what they have worked out by logic, following a line of
inquiry, expressing their own perspective: ‘The self and the cosmos arose by chance.’ This is the
second ground on which some ascetics and brahmins rely to assert that the self and the cosmos
arose by chance.
These are the two grounds on which those ascetics and brahmins who theorize about chance
assert that the self and the cosmos arose by chance. Any ascetics and brahmins who theorize
about chance do so on one or other of these two grounds. Outside of this there is none. The
Realized One understands this … And those who genuinely praise the Realized One would rightly
speak of these things.
These are the eighteen grounds on which those ascetics and brahmins who theorize about the
past assert various hypotheses concerning the past. Any ascetics and brahmins who theorize
about the past do so on one or other of these eighteen grounds. Outside of this there is none.
3.2. Theories About the Future
There are some ascetics and brahmins who theorize about the future, and assert various
hypotheses concerning the future on forty-four grounds. And what are the forty-four grounds on
which they rely?
3.2.1. Percipient Life After Death

There are some ascetics and brahmins who say there is life after death, and assert that the self
lives on after death in a percipient form on sixteen grounds. And what are the sixteen grounds on
which they rely?
They assert: ‘The self is sound and percipient after death, and it is physical …
non-physical …
both physical and non-physical …
neither physical nor non-physical …
finite …
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infinite …
both finite and infinite …
neither finite nor infinite …
of unified perception …
of diverse perception …
of limited perception …
of limitless perception …
experiences nothing but happiness …
experiences nothing but suffering …
experiences both happiness and suffering …
experiences neither happiness nor suffering.’
These are the sixteen grounds on which those ascetics and brahmins assert that the self lives
on after death in a percipient form. Any ascetics and brahmins who assert that the self lives on
after death in a percipient form do so on one or other of these sixteen grounds. Outside of this
there is none. The Realized One understands this … And those who genuinely praise the Realized
One would rightly speak of these things.
3.2.2. Non-Percipient Life After Death

lives on after death in a non-percipient form on eight grounds. And what are the eight grounds
on which they rely?
They assert: ‘The self is sound and non-percipient after death, and it is physical …
non-physical …
finite …
infinite …
neither finite nor infinite.’
These are the eight grounds on which those ascetics and brahmins assert that the self lives on
after death in a non-percipient form. Any ascetics and brahmins who assert that the self lives on
after death in a non-percipient form do so on one or other of these eight grounds. Outside of this
there is none. The Realized One understands this … And those who genuinely praise the Realized
One would rightly speak of these things.
3.2.3. Neither Percipient Nor Non-Percipient Life After Death

lives on after death in a neither percipient nor non-percipient form on eight grounds. And what
are the eight grounds on which they rely?
They assert: ‘The self is sound and neither percipient nor non-percipient after death, and it is
physical …
non-physical …
finite …
infinite …
neither finite nor infinite.’
These are the eight grounds on which those ascetics and brahmins assert that the self lives on
after death in a neither percipient nor non-percipient form. Any ascetics and brahmins who
assert that the self lives on after death in a neither percipient nor non-percipient form do so on
one or other of these eight grounds. Outside of this there is none. The Realized One understands
this … And those who genuinely praise the Realized One would rightly speak of these things.
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3.2.4. Annihilationism
There are some ascetics and brahmins who are annihilationists. They assert the annihilation,
eradication, and obliteration of an existing being on seven grounds. And what are the seven
There are some ascetics and brahmins who have this doctrine and view: ‘This self is physical,
made up of the four primary elements, and produced by mother and father. Since it’s annihilated
and destroyed when the body breaks up, and doesn’t exist after death, that’s how this self
becomes rightly annihilated.’ That is how some assert the annihilation of an existing being.
But someone else says to them: ‘*That* self of which you speak does exist, I don’t deny it. But
that’s not how *this* self becomes rightly annihilated. There is another self that is divine,
physical, sensual, consuming solid food. You don’t know or see that. But I know it and see it.
Since this self is annihilated and destroyed when the body breaks up, and doesn’t exist after
death, that’s how this self becomes rightly annihilated.’ That is how some assert the annihilation
of an existing being.
that’s not how *this* self becomes rightly annihilated. There is another self that is divine,
physical, mind-made, complete in all its various parts, not deficient in any faculty. You don’t
know or see that. But I know it and see it. Since this self is annihilated and destroyed when the
body breaks up, and doesn’t exist after death, that’s how this self becomes rightly annihilated.’
That is how some assert the annihilation of an existing being.
that’s not how *this* self becomes rightly annihilated. There is another self which has gone
totally beyond perceptions of form. With the ending of perceptions of impingement, not focusing
on perceptions of diversity, aware that “space is infinite”, it’s reborn in the dimension of infinite
space. You don’t know or see that. But I know it and see it. Since this self is annihilated and
destroyed when the body breaks up, and doesn’t exist after death, that’s how this self becomes
rightly annihilated.’ That is how some assert the annihilation of an existing being.
that’s not how *this* self becomes rightly annihilated. There is another self which has gone
totally beyond the dimension of infinite space. Aware that “consciousness is infinite”, it’s reborn
in the dimension of infinite consciousness. You don’t know or see that. But I know it and see it.
that’s not how *this* self becomes rightly annihilated. There is another self that has gone totally
beyond the dimension of infinite consciousness. Aware that “there is nothing at all”, it’s been
reborn in the dimension of nothingness. You don’t know or see that. But I know it and see it.
that’s not how *this* self becomes rightly annihilated. There is another self that has gone totally
beyond the dimension of nothingness. Aware that “this is peaceful, this is sublime”, it’s been
reborn in the dimension of neither perception nor non-perception. You don’t know or see that.
But I know it and see it. Since this self is annihilated and destroyed when the body breaks up, and
doesn’t exist after death, that’s how this self becomes rightly annihilated.’ That is how some
assert the annihilation of an existing being.
These are the seven grounds on which those ascetics and brahmins assert the annihilation,
eradication, and obliteration of an existing being. Any ascetics and brahmins who assert the
annihilation, eradication, and obliteration of an existing being do so on one or other of these
seven grounds. Outside of this there is none. The Realized One understands this … And those who
genuinely praise the Realized One would rightly speak of these things.
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3.2.5. Extinguishment in the Present Life
There are some ascetics and brahmins who speak of extinguishment in the present life. They
assert the ultimate extinguishment of an existing being in the present life on five grounds. And
what are the five grounds on which they rely?
There are some ascetics and brahmins who have this doctrine and view: ‘When this self
amuses itself, supplied and provided with the five kinds of sensual stimulation, that’s how this
self attains ultimate extinguishment in the present life.’ That is how some assert the
extinguishment of an existing being in the present life.
that’s not how *this* self attains ultimate extinguishment in the present life. Why is that?
Because sensual pleasures are impermanent, suffering, and perishable. Their decay and perishing
give rise to sorrow, lamentation, pain, sadness, and distress. Quite secluded from sensual
pleasures, secluded from unskillful qualities, this self enters and remains in the first absorption,
which has the rapture and bliss born of seclusion, while placing the mind and keeping it
connected. That’s how this self attains ultimate extinguishment in the present life.’ That is how
some assert the extinguishment of an existing being in the present life.
Because the placing of the mind and the keeping it connected there are coarse. But when the
placing of the mind and keeping it connected are stilled, this self enters and remains in the
second absorption, which has the rapture and bliss born of immersion, with internal clarity and
confidence, and unified mind, without placing the mind and keeping it connected. That’s how
this self attains ultimate extinguishment in the present life.’ That is how some assert the
extinguishment of an existing being in the present life.
Because the rapture and emotional excitement there are coarse. But with the fading away of
rapture, this self enters and remains in the third absorption, where it meditates with equanimity,
mindful and aware, personally experiencing the bliss of which the noble ones declare,
“Equanimous and mindful, one meditates in bliss”. That’s how this self attains ultimate
extinguishment in the present life.’ That is how some assert the extinguishment of an existing
being in the present life.
Because the bliss and enjoyment there are coarse. But giving up pleasure and pain, and ending
former happiness and sadness, this self enters and remains in the fourth absorption, without
pleasure or pain, with pure equanimity and mindfulness. That’s how this self attains ultimate
extinguishment in the present life.’ That is how some assert the extinguishment of an existing
being in the present life.
These are the five grounds on which those ascetics and brahmins assert the ultimate
extinguishment of an existing being in the present life. Any ascetics and brahmins who assert the
ultimate extinguishment of an existing being in the present life do so on one or other of these
five grounds. Outside of this there is none. The Realized One understands this … And those who
genuinely praise the Realized One would rightly speak of these things.
These are the forty-four grounds on which those ascetics and brahmins who theorize about
the future assert various hypotheses concerning the future. Any ascetics and brahmins who
theorize about the future do so on one or other of these forty-four grounds. Outside of this there
is none. The Realized One understands this … And those who genuinely praise the Realized One
These are the sixty-two grounds on which those ascetics and brahmins who theorize about the
past and the future assert various hypotheses concerning the past and the future.
Any ascetics and brahmins who theorize about the past or the future do so on one or other of
these sixty-two grounds. Outside of this there is none.
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4. The Grounds For Assertions About the Self and the Cosmos
4.1. Anxiety and Evasiveness
Now, these things are only the feeling of those who do not know or see, the agitation and
evasiveness of those under the sway of craving. Namely, when those ascetics and brahmins assert
that the self and the cosmos are eternal on four grounds …
partially eternal on four grounds …
finite or infinite on four grounds …
or they resort to equivocation on four grounds …
or they assert that the self and the cosmos arose by chance on two grounds …
they theorize about the past on these eighteen grounds …
or they assert that the self lives on after death in a percipient form on sixteen grounds …
or that the self lives on after death in a non-percipient form on eight grounds …
or that the self lives on after death in a neither percipient nor non-percipient form on eight
grounds …
or they assert the annihilation of an existing being on seven grounds …
or they assert the ultimate extinguishment of an existing being in the present life on five
grounds …
they theorize about the future on these forty-four grounds …
When those ascetics and brahmins theorize about the past and the future on these sixty-two
grounds, these things are only the feeling of those who do not know or see, the agitation and
evasiveness of those under the sway of craving.
4.2. Conditioned by Contact
Now, these things are conditioned by contact. Namely, when those ascetics and brahmins assert
that the self and the cosmos are eternal on four grounds …
partially eternal on four grounds …
finite or infinite on four grounds …
or they resort to equivocation on four grounds …
or they assert that the self and the cosmos arose by chance on two grounds …
they theorize about the past on these eighteen grounds …
or they assert that the self lives on after death in a percipient form on sixteen grounds …
or that the self lives on after death in a non-percipient form on eight grounds …
or that the self lives on after death in a neither percipient nor non-percipient form on eight
grounds …
or they assert the annihilation of an existing being on seven grounds …
or they assert the ultimate extinguishment of an existing being in the present life on five
grounds …
they theorize about the future on these forty-four grounds …
When those ascetics and brahmins theorize about the past and the future on these sixty-two
grounds, that too is conditioned by contact.
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4.3. Not Possible
Now, when those ascetics and brahmins theorize about the past and the future on these sixty-two
grounds, it is not possible that they should experience these things without contact.
4.4. Dependent Origination
Now, when those ascetics and brahmins theorize about the past and the future on these sixty-two
grounds, all of them experience this by repeated contact through the six fields of contact. Their
feeling is a condition for craving. Craving is a condition for grasping. Grasping is a condition for
continued existence. Continued existence is a condition for rebirth. Rebirth is a condition for old
age and death, sorrow, lamentation, pain, sadness, and distress to come to be.
5. The End of the Round

When a mendicant truly understands the six fields of contacts’ origin, ending, gratification,
drawback, and escape, they understand what lies beyond all these things.
All of these ascetics and brahmins who theorize about the past or the future are trapped in the
net of these sixty-two grounds, so that wherever they emerge they are caught and trapped in this
very net.
Suppose a deft fisherman or his apprentice were to cast a fine-meshed net over a small pond.
They’d think: ‘Any sizable creatures in this pond will be trapped in the net. Wherever they
emerge they are caught and trapped in this very net.’ In the same way, all of these ascetics and
brahmins who theorize about the past or the future are trapped in the net of these sixty-two
grounds, so that wherever they emerge they are caught and trapped in this very net.
The Realized One’s body remains, but his attachment to rebirth has been cut off. As long as his
body remains he will be seen by gods and humans. But when his body breaks up, after life has
ended, gods and humans will see him no more.
When the stalk of a bunch of mangoes is cut, all the mangoes attached to the stalk will follow
along. In the same way, the Realized One’s body remains, but his attachment to rebirth has been
cut off. As long as his body remains he will be seen by gods and humans. But when his body
breaks up, after life has ended, gods and humans will see him no more.”
When he had spoken, Venerable Ānanda said to the Buddha, “It’s incredible, sir, it’s amazing!
What is the name of this exposition of the teaching?”
“Well, then, Ānanda, you may remember this exposition of the teaching as ‘The Net of
Meaning’, or else ‘The Net of the Teaching’, or else ‘The Prime Net’, or else ‘The Net of Views’, or
else ‘The Supreme Victory in Battle’.”
That is what the Buddha said. Satisfied, the mendicants were happy with what the Buddha
said. And while this discourse was being spoken, the galaxy shook.
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2. The Fruits of the Ascetic Life:
Sāmaññaphala Sutta
1. A Discussion With the King’s Ministers

So I have heard. At one time the Buddha was staying near Rājagaha in the Mango Grove of Jīvaka
Komārabhacca, together with a large Saṅgha of 1,250 mendicants.
Now, at that time it was the sabbath—the Komudi full moon on the fifteenth day of the fourth
month—and King Ajātasattu Vedehiputta of Magadha was sitting upstairs in the stilt longhouse
surrounded by his ministers.
Then Ajātasattu was inspired to exclaim, “Oh, sirs, this moonlit night is so very delightful, so
beautiful, so glorious, so lovely, so striking. Now, what ascetic or brahmin might I pay homage to
today, paying homage to whom my mind might find peace?”
When he had spoken, one of the king’s ministers said to him, “Sire, Pūraṇa Kassapa leads an
order and a community, and teaches a community. He’s a well-known and famous religious
founder, regarded as holy by many people. He is of long standing, long gone forth; he is advanced
in years and has reached the final stage of life. Let Your Majesty pay homage to him. Hopefully in
so doing your mind will find peace.” But when he had spoken, the king remained silent.
Another of the king’s ministers said to him, “Sire, Makkhali Gosāla leads an order and a
community, and teaches a community. He’s a well-known and famous religious founder, regarded
as holy by many people. He is of long standing, long gone forth; he is advanced in years and has
reached the final stage of life. Let Your Majesty pay homage to him. Hopefully in so doing your
mind will find peace.” But when he had spoken, the king remained silent.
Another of the king’s ministers said to him, “Sire, Ajita Kesakambala leads an order and a
Another of the king’s ministers said to him, “Sire, Pakudha Kaccāyana leads an order and a
Another of the king’s ministers said to him, “Sire, Sañjaya Belaṭṭhiputta leads an order and a
Another of the king’s ministers said to him, “Sire, Nigaṇṭha Nātaputta leads an order and a
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2. A Discussion With Jīvaka Komārabhacca

Now at that time Jīvaka Komārabhacca was sitting silently not far from the king. Then the king
said to him, “But my dear Jīvaka, why are you silent?”
“Sire, the Blessed One, the perfected one, the fully awakened Buddha is staying in my mango
grove together with a large Saṅgha of 1,250 mendicants. He has this good reputation: ‘That
Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct,
holy, knower of the world, supreme guide for those who wish to train, teacher of gods and
humans, awakened, blessed.’ Let Your Majesty pay homage to him. Hopefully in so doing your
mind will find peace.”
“Well then, my dear Jīvaka, have the elephants readied.”
“Yes, Your Majesty,” replied Jīvaka. He had around five hundred female elephants readied, in
addition to the king’s bull elephant for riding. Then he informed the king, “The elephants are
ready, sire. Please go at your convenience.”
Then King Ajātasattu had women mounted on each of the five hundred female elephants,
while he mounted his bull elephant. With attendants carrying torches, he set out in full royal
pomp from Rājagaha to Jīvaka’s mango grove.
But as he drew near the mango grove, the king became frightened, scared, his hair standing on
end. He said to Jīvaka, “My dear Jīvaka, I hope you’re not deceiving me! I hope you’re not
betraying me! I hope you’re not turning me over to my enemies! For how on earth can there be
no sound of coughing or clearing throats or any noise in such a large Saṅgha of 1,250
mendicants?”
“Do not fear, great king, do not fear! I am not deceiving you, or betraying you, or turning you
over to your enemies. Go forward, great king, go forward! Those are lamps shining in the
pavilion.”
3. The Question About the Fruits of the Ascetic Life

Then King Ajātasattu rode on the elephant as far as the terrain allowed, then descended and
approached the pavilion door on foot, where he asked Jīvaka, “But my dear Jīvaka, where is the
Buddha?”
“That is the Buddha, great king, that is the Buddha! He’s sitting against the central column
facing east, in front of the Saṅgha of mendicants.”
Then the king went up to the Buddha and stood to one side. He looked around the Saṅgha of
monks, who were so very silent, like a still, clear lake, and was inspired to exclaim, “May my son,
Prince Udāyibhadda, be blessed with such peace as the Saṅgha of mendicants now enjoys!”
“Has your mind gone to one you love, great king?”
“I love my son, sir, Prince Udāyibhadda. May he be blessed with such peace as the Saṅgha of
mendicants now enjoys!”
Then the king bowed to the Buddha, raised his joined palms toward the Saṅgha, and sat down
to one side. He said to the Buddha, “Sir, I’d like to ask you about a certain point, if you’d take the
time to answer.”
“Ask what you wish, great king.”
“Sir, there are many different professional fields. These include elephant riders, cavalry,
charioteers, archers, bannermen, adjutants, food servers, warrior-chiefs, princes, chargers, great
warriors, heroes, leather-clad soldiers, and sons of bondservants. They also include bakers,
barbers, bathroom attendants, cooks, garland-makers, dyers, weavers, basket-makers, potters,
accountants, finger-talliers, or those following any similar professions. All these live off the fruits
of their profession which are apparent in the present life. With that they bring happiness and joy
to themselves, their parents, their children and partners, and their friends and colleagues. And
they establish an uplifting religious donation for ascetics and brahmins that’s conducive to
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heaven, ripens in happiness, and leads to heaven. Sir, can you point out a fruit of the ascetic life
that’s likewise apparent in the present life?”
“Great king, do you recall having asked this question of other ascetics and brahmins?”
“I do, sir.”
“If you wouldn’t mind, great king, tell me how they answered.”
“It’s no trouble when someone such as the Blessed One is sitting here.”
“Well, speak then, great king.”
3.1. The Doctrine of Pūraṇa Kassapa
“One time, sir, I approached Pūraṇa Kassapa and exchanged greetings with him. When the
greetings and polite conversation were over, I sat down to one side, and asked him the same
question.
He said to me: ‘Great king, the one who acts does nothing wrong when they punish, mutilate,
torture, aggrieve, oppress, intimidate, or when they encourage others to do the same. They do
nothing wrong when they kill, steal, break into houses, plunder wealth, steal from isolated
buildings, commit highway robbery, commit adultery, and lie. If you were to reduce all the living
creatures of this earth to one heap and mass of flesh with a razor-edged chakram, no evil comes
of that, and no outcome of evil. If you were to go along the south bank of the Ganges killing,
mutilating, and torturing, and encouraging others to do the same, no evil comes of that, and no
outcome of evil. If you were to go along the north bank of the Ganges giving and sacrificing and
encouraging others to do the same, no merit comes of that, and no outcome of merit. In giving,
self-control, restraint, and truthfulness there is no merit or outcome of merit.’
And so, when I asked Pūraṇa Kassapa about the fruits of the ascetic life apparent in the present
life, he answered with the doctrine of inaction. It was like someone who, when asked about a
mango, answered with a breadfruit, or when asked about a breadfruit, answered with a mango. I
thought: ‘How could one such as I presume to rebuke an ascetic or brahmin living in my realm?’
So I neither approved nor dismissed that statement of Pūraṇa Kassapa. I was displeased, but did
not express my displeasure. Neither accepting what he said nor contradicting it, I got up from my
seat and left.
3.2. The Doctrine of Makkhali Gosāla
One time, sir, I approached Makkhali Gosāla and exchanged greetings with him. When the
question.
He said: ‘Great king, there is no cause or condition for the corruption of sentient beings.
Sentient beings are corrupted without cause or condition. There’s no cause or condition for the
purification of sentient beings. Sentient beings are purified without cause or condition. One does
not act of one’s own volition, one does not act of another’s volition, one does not act from a
person’s volition. There is no power, no energy, no manly strength or vigor. All sentient beings,
all living creatures, all beings, all souls lack control, power, and energy. Molded by destiny,
circumstance, and nature, they experience pleasure and pain in the six classes of rebirth. There
are 1.4 million main wombs, and 6,000, and 600. There are 500 deeds, and five, and three. There
are deeds and half-deeds. There are 62 paths, 62 sub-eons, six classes of rebirth, and eight stages
in a person’s life. There are 4,900 Ājīvakaascetics, 4,900 wanderers, and 4,900 naked ascetics.
There are 2,000 faculties, 3,000 hells, and 36 realms of dust. There are seven percipient embryos,
seven non-percipient embryos, and seven embryos without attachments. There are seven gods,
seven humans, and seven goblins. There are seven lakes, seven winds, 700 winds, seven cliffs, and
700 cliffs. There are seven dreams and 700 dreams. There are 8.4 million great eons through
which the foolish and the astute transmigrate before making an end of suffering. And here there
is no such thing as this: “By this precept or observance or mortification or spiritual life I shall
force unripened deeds to bear their fruit, or eliminate old deeds by experiencing their results
little by little,” for that cannot be. Pleasure and pain are allotted. Transmigration lasts only for a
limited period, so there’s no increase or decrease, no getting better or worse. It’s like how, when
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you toss a ball of string, it rolls away unraveling. In the same way, after transmigrating the
foolish and the astute will make an end of suffering.’
And so, when I asked Makkhali Gosāla about the fruits of the ascetic life apparent in the
present life, he answered with the doctrine of purification through transmigration. It was like
someone who, when asked about a mango, answered with a breadfruit, or when asked about a
breadfruit, answered with a mango. I thought: ‘How could one such as I presume to rebuke an
ascetic or brahmin living in my realm?’ So I neither approved nor dismissed that statement of
Makkhali Gosāla. I was displeased, but did not express my displeasure. Neither accepting what he
said nor contradicting it, I got up from my seat and left.
3.3. The Doctrine of Ajita Kesakambala
One time, sir, I approached Ajita Kesakambala and exchanged greetings with him. When the
question.
He said: ‘Great king, there is no meaning in giving, sacrifice, or offerings. There’s no fruit or
result of good and bad deeds. There’s no afterlife. There’s no obligation to mother and father. No
beings are reborn spontaneously. And there’s no ascetic or brahmin who is well attained and
practiced, and who describes the afterlife after realizing it with their own insight. This person is
made up of the four primary elements. When they die, the earth in their body merges and
coalesces with the main mass of earth. The water in their body merges and coalesces with the
main mass of water. The fire in their body merges and coalesces with the main mass of fire. The
air in their body merges and coalesces with the main mass of air. The faculties are transferred to
space. Four men with a bier carry away the corpse. Their footprints show the way to the
cemetery. The bones become bleached. Offerings dedicated to the gods end in ashes. Giving is a
doctrine of morons. When anyone affirms a positive teaching it’s just hollow, false nonsense.
Both the foolish and the astute are annihilated and destroyed when their body breaks up, and
don’t exist after death.’
And so, when I asked Ajita Kesakambala about the fruits of the ascetic life apparent in the
present life, he answered with the doctrine of annihilationism. It was like someone who, when
asked about a mango, answered with a breadfruit, or when asked about a breadfruit, answered
with a mango. I thought: ‘How could one such as I presume to rebuke an ascetic or brahmin living
in my realm?’ So I neither approved nor dismissed that statement of Ajita Kesakambala. I was
displeased, but did not express my displeasure. Neither accepting what he said nor contradicting
it, I got up from my seat and left.
3.4. The Doctrine of Pakudha Kaccāyana
One time, sir, I approached Pakudha Kaccāyana and exchanged greetings with him. When the
question.
He said: ‘Great king, these seven substances are not made, not derived, not created, without a
creator, barren, steady as a mountain peak, standing firm like a pillar. They don’t move or
deteriorate or obstruct each other. They’re unable to cause pleasure, pain, or neutral feeling to
each other. What seven? The substances of earth, water, fire, air; pleasure, pain, and the soul is
the seventh. These seven substances are not made, not derived, not created, without a creator,
barren, steady as a mountain peak, standing firm like a pillar. They don’t move or deteriorate or
obstruct each other. They’re unable to cause pleasure, pain, or neutral feeling to each other. And
here there is no-one who kills or who makes others kill; no-one who learns or who educates
others; no-one who understands or who helps others understand. If you chop off someone’s head
with a sharp sword, you don’t take anyone’s life. The sword simply passes through the gap
between the seven substances.’
And so, when I asked Pakudha Kaccāyana about the fruits of the ascetic life apparent in the
present life, he answered with something else entirely. It was like someone who, when asked
about a mango, answered with a breadfruit, or when asked about a breadfruit, answered with a
mango. I thought: ‘How could one such as I presume to rebuke an ascetic or brahmin living in my
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realm?’ So I neither approved nor dismissed that statement of Pakudha Kaccāyana. I was
3.5. The Doctrine of Nigaṇṭha Nātaputta
One time, sir, I approached Nigaṇṭha Nātaputta and exchanged greetings with him. When the
question.
He said: ‘Great king, consider a Jain ascetic who is restrained in the fourfold restraint. And how
is a Jain ascetic restrained in the fourfold restraint? It’s when a Jain ascetic is obstructed by all
water, devoted to all water, shaking off all water, pervaded by all water. That’s how a Jain ascetic
is restrained in the fourfold restraint. When a Jain ascetic is restrained in the fourfold restraint,
they’re called a knotless one who is self-realized, self-controlled, and steadfast.’
And so, when I asked Nigaṇṭha Nāṭaputta about the fruits of the ascetic life apparent in the
present life, he answered with the fourfold restraint. It was like someone who, when asked about
a mango, answered with a breadfruit, or when asked about a breadfruit, answered with a mango.
I thought: ‘How could one such as I presume to rebuke an ascetic or brahmin living in my realm?’
So I neither approved nor dismissed that statement of Nigaṇṭha Nāṭaputta. I was displeased, but
did not express my displeasure. Neither accepting what he said nor contradicting it, I got up from
my seat and left.
3.6. The Doctrine of Sañjaya Belaṭṭhiputta
One time, sir, I approached Sañjaya Belaṭṭhiputta and exchanged greetings with him. When the
question.
He said: ‘Suppose you were to ask me whether there is another world. If I believed there was, I
would say so. But I don’t say it’s like this. I don’t say it’s like that. I don’t say it’s otherwise. I don’t
say it’s not so. And I don’t deny it’s not so. Suppose you were to ask me whether there is no other
world … whether there both is and is not another world … whether there neither is nor is not
another world … whether there are beings who are reborn spontaneously … whether there are no
beings who are reborn spontaneously … whether there both are and are not beings who are
reborn spontaneously … whether there neither are nor are not beings who are reborn
spontaneously … whether there is fruit and result of good and bad deeds … whether there is no
fruit and result of good and bad deeds … whether there both is and is not fruit and result of good
and bad deeds … whether there neither is nor is not fruit and result of good and bad deeds …
whether a Realized One exists after death … whether a Realized One doesn’t exist after death …
whether a Realized One both exists and doesn’t exist after death … whether a Realized One
neither exists nor doesn’t exist after death. If I believed there was, I would say so. But I don’t say
it’s like this. I don’t say it’s like that. I don’t say it’s otherwise. I don’t say it’s not so. And I don’t
deny it’s not so.’
And so, when I asked Sañjaya Belaṭṭhiputta about the fruits of the ascetic life apparent in the
present life, he answered with evasiveness. It was like someone who, when asked about a mango,
answered with a breadfruit, or when asked about a breadfruit, answered with a mango. I thought:
‘This is the most foolish and stupid of all these ascetics and brahmins! How on earth can he
answer with evasiveness when asked about the fruits of the ascetic life apparent in the present
life?’ I thought: ‘How could one such as I presume to rebuke an ascetic or brahmin living in my
realm?’ So I neither approved nor dismissed that statement of Sañjaya Belaṭṭhiputta. I was
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4. The Fruits of the Ascetic Life
4.1. The First Fruit of the Ascetic Life
And so I ask the Buddha: Sir, there are many different professional fields. These include elephant
riders, cavalry, charioteers, archers, bannermen, adjutants, food servers, warrior-chiefs, princes,
chargers, great warriors, heroes, leather-clad soldiers, and sons of bondservants. They also
include bakers, barbers, bathroom attendants, cooks, garland-makers, dyers, weavers, basket-
makers, potters, accountants, finger-talliers, or those following any similar professions. All these
live off the fruits of their profession which are apparent in the present life. With that they bring
happiness and joy to themselves, their parents, their children and partners, and their friends and
colleagues. And they establish an uplifting religious donation for ascetics and brahmins that’s
conducive to heaven, ripens in happiness, and leads to heaven. Sir, can you point out a fruit of
the ascetic life that’s likewise apparent in the present life?”
“I can, great king. Well then, I’ll ask you about this in return, and you can answer as you like.
What do you think, great king? Suppose you had a person who was a bondservant, a worker. They
get up before you and go to bed after you, and are obliging, behaving nicely and speaking
politely, and gazing up at your face. They’d think: ‘The outcome and result of good deeds is just
so incredible, so amazing! For this King Ajātasattu is a human being, and so am I. Yet he amuses
himself, supplied and provided with the five kinds of sensual stimulation as if he were a god.
Whereas I’m his bondservant, his worker. I get up before him and go to bed after him, and am
obliging, behaving nicely and speaking politely, and gazing up at his face. I should do good deeds.
Why don’t I shave off my hair and beard, dress in ocher robes, and go forth from the lay life to
homelessness?’
After some time, that is what they do. Having gone forth they’d live restrained in body, speech,
and mind, living content with nothing more than food and clothes, delighting in seclusion. And
suppose your men were to report all this to you. Would you say to them: ‘Bring that person to
me! Let them once more be my bondservant, my worker’?”
“No, sir. Rather, I would bow to them, rise in their presence, and offer them a seat. I’d invite
them to accept robes, alms-food, lodgings, and medicines and supplies for the sick. And I’d
arrange for their lawful guarding and protection.”
“What do you think, great king? If this is so, is there a fruit of the ascetic life apparent in the
present life or not?”
“Clearly, sir, there is.”
“This is the first fruit of the ascetic life that’s apparent in the present life, which I point out to
you.”
4.2. The Second Fruit of the Ascetic Life
“But sir, can you point out another fruit of the ascetic life that’s likewise apparent in the present
life?”
“I can, great king. Well then, I’ll ask you about this in return, and you can answer as you like.
What do you think, great king? Suppose you had a person who was a farmer, a householder, a
hard worker, someone who builds up their capital. They’d think: ‘The outcome and result of good
deeds is just so incredible, so amazing! For this King Ajātasattu is a human being, and so am I. Yet
he amuses himself, supplied and provided with the five kinds of sensual stimulation as if he were
a god. Whereas I’m a farmer, a householder, a hard worker, someone who builds up their capital.
I should do good deeds. Why don’t I shave off my hair and beard, dress in ocher robes, and go
forth from the lay life to homelessness?’
After some time they give up a large or small fortune, and a large or small family circle. They’d
shave off hair and beard, dress in ocher robes, and go forth from the lay life to homelessness.
Having gone forth they’d live restrained in body, speech, and mind, living content with nothing
more than food and clothes, delighting in seclusion. And suppose your men were to report all this
to you. Would you say to them: ‘Bring that person to me! Let them once more be a farmer, a
householder, a hard worker, someone who builds up their capital’?”
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“No, sir. Rather, I would bow to them, rise in their presence, and offer them a seat. I’d invite
them to accept robes, alms-food, lodgings, and medicines and supplies for the sick. And I’d
arrange for their lawful guarding and protection.”
“What do you think, great king? If this is so, is there a fruit of the ascetic life apparent in the
present life or not?”
“Clearly, sir, there is.”
“This is the second fruit of the ascetic life that’s apparent in the present life, which I point out
to you.”
4.3. The Finer Fruits of the Ascetic Life
“But sir, can you point out a fruit of the ascetic life that’s apparent in the present life which is
better and finer than these?”
“I can, great king. Well then, listen and pay close attention, I will speak.”
“Yes, sir,” replied the king.
The Buddha said this:
“Consider when a Realized One arises in the world, perfected, a fully awakened Buddha,
accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those
who wish to train, teacher of gods and humans, awakened, blessed. He has realized with his own
insight this world—with its gods, Māras and Brahmās, this population with its ascetics and
brahmins, gods and humans—and he makes it known to others. He teaches Dhamma that’s good
in the beginning, good in the middle, and good in the end, meaningful and well-phrased. And he
reveals a spiritual practice that’s entirely full and pure.
A householder hears that teaching, or a householder’s child, or someone reborn in some clan.
They gain faith in the Realized One, and reflect: ‘Living in a house is cramped and dirty, but the
life of one gone forth is wide open. It’s not easy for someone living at home to lead the spiritual
life utterly full and pure, like a polished shell. Why don’t I shave off my hair and beard, dress in
ocher robes, and go forth from the lay life to homelessness?’
After some time they give up a large or small fortune, and a large or small family circle. They
shave off hair and beard, dress in ocher robes, and go forth from the lay life to homelessness.
Once they’ve gone forth, they live restrained in the monastic code, conducting themselves well
and seeking alms in suitable places. Seeing danger in the slightest fault, they keep the rules
they’ve undertaken. They act skillfully by body and speech. They’re purified in livelihood and
accomplished in ethical conduct. They guard the sense doors, have mindfulness and situational
awareness, and are content.
4.3.1. Ethics
4.3.1.1. The Shorter Section on Ethics
And how, great king, is a mendicant accomplished in ethics? It’s when a mendicant gives up
killing living creatures, renouncing the rod and the sword. They’re scrupulous and kind, living
full of compassion for all living beings. This pertains to their ethics.
They give up stealing. They take only what’s given, and expect only what’s given. They keep
themselves clean by not thieving. This pertains to their ethics.
They give up unchastity. They are celibate, set apart, avoiding the common practice of sex.
This pertains to their ethics.
They give up lying. They speak the truth and stick to the truth. They’re honest and
trustworthy, and don’t trick the world with their words. This pertains to their ethics.
They give up divisive speech. They don’t repeat in one place what they heard in another so as
to divide people against each other. Instead, they reconcile those who are divided, supporting
unity, delighting in harmony, loving harmony, speaking words that promote harmony. This
pertains to their ethics.
They give up harsh speech. They speak in a way that’s mellow, pleasing to the ear, lovely,
going to the heart, polite, likable and agreeable to the people. This pertains to their ethics.
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They give up talking nonsense. Their words are timely, true, and meaningful, in line with the
teaching and training. They say things at the right time which are valuable, reasonable, succinct,
and beneficial. This pertains to their ethics.
They refrain from injuring plants and seeds. They eat in one part of the day, abstaining from
eating at night and food at the wrong time. They avoid dancing, singing, music, and seeing shows.
They refrain from beautifying and adorning themselves with garlands, fragrance, and makeup.
They avoid high and luxurious beds. They avoid receiving gold and money, raw grains, raw meat,
women and girls, male and female bondservants, goats and sheep, chickens and pigs, elephants,
cows, horses, and mares, and fields and land. They refrain from running errands and messages;
buying and selling; falsifying weights, metals, or measures; bribery, fraud, cheating, and
duplicity; mutilation, murder, abduction, banditry, plunder, and violence. This pertains to their
ethics.
The shorter section on ethics is finished.
4.3.1.2. The Middle Section on Ethics

There are some ascetics and brahmins who, while enjoying food given in faith, still engage in
injuring plants and seeds. These include plants propagated from roots, stems, cuttings, or joints;
and those from regular seeds as the fifth. They refrain from such injury to plants and seeds. This
storing up goods for their own use. This includes such things as food, drink, clothes, vehicles,
bedding, fragrance, and material possessions. They refrain from storing up such goods. This
seeing shows. This includes such things as dancing, singing, music, performances, and
storytelling; clapping, gongs, and kettle-drums; art exhibitions and acrobatic displays; battles of
elephants, horses, buffaloes, bulls, goats, rams, chickens, and quails; staff-fights, boxing, and
wrestling; combat, roll calls of the armed forces, battle-formations, and regimental reviews. They
refrain from such shows. This pertains to their ethics.
gambling that causes negligence. This includes such things as checkers, draughts, checkers in the
air, hopscotch, spillikins, board-games, tip-cat, drawing straws, dice, leaf-flutes, toy plows,
somersaults, pinwheels, toy measures, toy carts, toy bows, guessing words from syllables, and
guessing another’s thoughts. They refrain from such gambling. This pertains to their ethics.
There are some ascetics and brahmins who, while enjoying food given in faith, still make use of
high and luxurious bedding. This includes such things as sofas, couches, woolen covers—shag-
piled, colorful, white, embroidered with flowers, quilted, embroidered with animals, double-or
single-fringed—and silk covers studded with gems, as well as silken sheets, woven carpets, rugs
for elephants, horses, or chariots, antelope hide rugs, and spreads of fine deer hide, with a
canopy above and red cushions at both ends. They refrain from such bedding. This pertains to
their ethics.
beautifying and adorning themselves with garlands, fragrance, and makeup. This includes such
things as applying beauty products by anointing, massaging, bathing, and rubbing; mirrors,
ointments, garlands, fragrances, and makeup; face-powder, foundation, bracelets, headbands,
fancy walking-sticks or containers, rapiers, parasols, fancy sandals, turbans, jewelry, chowries,
and long-fringed white robes. They refrain from such beautification and adornment. This
unworthy talk. This includes such topics as talk about kings, bandits, and ministers; talk about
armies, threats, and wars; talk about food, drink, clothes, and beds; talk about garlands and
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fragrances; talk about family, vehicles, villages, towns, cities, and countries; talk about women
and heroes; street talk and well talk; talk about the departed; motley talk; tales of land and sea;
and talk about being reborn in this or that state of existence. They refrain from such unworthy
talk. This pertains to their ethics.
arguments. They say such things as: ‘You don’t understand this teaching and training. I
yourself out of this—if you can!’ They refrain from such argumentative talk. This pertains to their
ethics.
running errands and messages. This includes running errands for rulers, ministers, aristocrats,
brahmins, householders, or princes who say: ‘Go here, go there. Take this, bring that from there.’
They refrain from such errands. This pertains to their ethics.
deceit, flattery, hinting, and belittling, and using material possessions to pursue other material
possessions. They refrain from such deceit and flattery. This pertains to their ethics.
The middle section on ethics is finished.
4.3.1.3. The Long Section on Ethics

There are some ascetics and brahmins who, while enjoying food given in faith, still earn a
living by unworthy branches of knowledge, by wrong livelihood. This includes such fields as
limb-reading, omenology, divining celestial portents, interpreting dreams, divining bodily marks,
divining holes in cloth gnawed by mice, fire offerings, ladle offerings, offerings of husks, rice
powder, rice, ghee, or oil; offerings from the mouth, blood sacrifices, palmistry; geomancy for
building sites, fields, and cemeteries; exorcisms, earth magic, snake charming, poisons; the crafts
of the scorpion, the rat, the bird, and the crow; prophesying life span, chanting for protection,
and animal cries. They refrain from such unworthy branches of knowledge, such wrong
livelihood. This pertains to their ethics.
living by unworthy branches of knowledge, by wrong livelihood. This includes reading the marks
of gems, cloth, clubs, swords, spears, arrows, weapons, women, men, boys, girls, male and female
bondservants, elephants, horses, buffaloes, bulls, cows, goats, rams, chickens, quails, monitor
lizards, rabbits, tortoises, or deer. They refrain from such unworthy branches of knowledge, such
wrong livelihood. This pertains to their ethics.
predictions that the king will march forth or march back; or that our king will attack and the
enemy king will retreat, or vice versa; or that our king will triumph and the enemy king will be
defeated, or vice versa; and so there will be victory for one and defeat for the other. They refrain
from such unworthy branches of knowledge, such wrong livelihood. This pertains to their ethics.
predictions that there will be an eclipse of the moon, or sun, or stars; that the sun, moon, and
stars will be in conjunction or in opposition; that there will be a meteor shower, a fiery sky, an
earthquake, thunder; that there will be a rising, a setting, a darkening, a brightening of the moon,
sun, and stars. And it also includes making predictions about the results of all such phenomena.
They refrain from such unworthy branches of knowledge, such wrong livelihood. This pertains to
their ethics.
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living by unworthy branches of knowledge, by wrong livelihood. This includes predicting
whether there will be plenty of rain or drought; plenty to eat or famine; an abundant harvest or a
bad harvest; security or peril; sickness or health. It also includes such occupations as computing,
accounting, calculating, poetry, and cosmology. They refrain from such unworthy branches of
knowledge, such wrong livelihood. This pertains to their ethics.
arrangements for giving and taking in marriage; for engagement and divorce; and for scattering
rice inwards or outwards at the wedding ceremony. It also includes casting spells for good or bad
luck, curses to prevent conception, bind the tongue, or lock the jaws; charms for the hands and
ears; questioning a mirror, a girl, or a god as an oracle; worshiping the sun, worshiping the Great
One, breathing fire, and invoking Siri, the goddess of luck. They refrain from such unworthy
branches of knowledge, such wrong livelihood. This pertains to their ethics.
herbs. They refrain from such unworthy branches of knowledge, such wrong livelihood. This
A mendicant thus accomplished in ethics sees no danger in any quarter in regards to their
ethical restraint. It’s like a king who has defeated his enemies. He sees no danger from his foes in
any quarter. In the same way, a mendicant thus accomplished in ethics sees no danger in any
quarter in regards to their ethical restraint. When they have this entire spectrum of noble ethics,
they experience a blameless happiness inside themselves. That’s how a mendicant is
accomplished in ethics.
The longer section on ethics is finished.
4.3.2. Immersion
4.3.2.1. Sense Restraint
And how does a mendicant guard the sense doors? When a noble disciple sees a sight with
their eyes, they don’t get caught up in the features and details. If the faculty of sight were left
unrestrained, bad unskillful qualities of desire and aversion would become overwhelming. For
this reason, they practice restraint, protecting the faculty of sight, and achieving its restraint.
When they hear a sound with their ears … When they smell an odor with their nose … When they
taste a flavor with their tongue … When they feel a touch with their body … When they know a
thought with their mind, they don’t get caught up in the features and details. If the faculty of
mind were left unrestrained, bad unskillful qualities of desire and aversion would become
overwhelming. For this reason, they practice restraint, protecting the faculty of mind, and
achieving its restraint. When they have this noble sense restraint, they experience an unsullied
bliss inside themselves. That’s how a mendicant guards the sense doors.
4.3.2.2. Mindfulness and Situational Awareness
And how does a mendicant have mindfulness and situational awareness? It’s when a
mendicant acts with situational awareness when going out and coming back; when looking ahead
and aside; when bending and extending the limbs; when bearing the outer robe, bowl and robes;
when eating, drinking, chewing, and tasting; when urinating and defecating; when walking,
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standing, sitting, sleeping, waking, speaking, and keeping silent. That’s how a mendicant has
mindfulness and situational awareness.
4.3.2.3. Contentment
And how is a mendicant content? It’s when a mendicant is content with robes to look after the
body and alms-food to look after the belly. Wherever they go, they set out taking only these
things. They’re like a bird: wherever it flies, wings are its only burden. In the same way, a
mendicant is content with robes to look after the body and alms-food to look after the belly.
Wherever they go, they set out taking only these things. That’s how a mendicant is content.
4.3.2.4. Giving Up the Hindrances
When they have this noble spectrum of ethics, this noble sense restraint, this noble
mindfulness and situational awareness, and this noble contentment, they frequent a secluded
lodging—a wilderness, the root of a tree, a hill, a ravine, a mountain cave, a charnel ground, a
forest, the open air, a heap of straw. After the meal, they return from alms-round, sit down cross-
legged with their body straight, and establish mindfulness right there.
Giving up desire for the world, they meditate with a heart rid of desire, cleansing the mind of
desire. Giving up ill will and malevolence, they meditate with a mind rid of ill will, full of
compassion for all living beings, cleansing the mind of ill will. Giving up dullness and drowsiness,
they meditate with a mind rid of dullness and drowsiness, perceiving light, mindful and aware,
cleansing the mind of dullness and drowsiness. Giving up restlessness and remorse, they
meditate without restlessness, their mind peaceful inside, cleansing the mind of restlessness and
remorse. Giving up doubt, they meditate having gone beyond doubt, not undecided about skillful
qualities, cleansing the mind of doubt.
Suppose a man who has gotten into debt were to apply himself to work, and his efforts proved
successful. He would pay off the original loan and have enough left over to support his partner.
Thinking about this, he’d be filled with joy and happiness.
Suppose there was a person who was sick, suffering, gravely ill. They’d lose their appetite and
get physically weak. But after some time they’d recover from that illness, and regain their
appetite and their strength. Thinking about this, they’d be filled with joy and happiness.
Suppose a person was imprisoned in a jail. But after some time they were released from jail,
safe and sound, with no loss of wealth. Thinking about this, they’d be filled with joy and
happiness.
Suppose a person was a bondservant. They belonged to someone else and were unable to go
where they wish. But after some time they’d be freed from servitude and become their own
master, an emancipated individual able to go where they wish. Thinking about this, they’d be
filled with joy and happiness.
Suppose there was a person with wealth and property who was traveling along a desert road,
which was perilous, with nothing to eat. But after some time they crossed over the desert safely,
reaching the neighborhood of a village, a sanctuary free of peril. Thinking about this, they’d be
In the same way, as long as these five hindrances are not given up inside themselves, a
mendicant regards them thus as a debt, a disease, a prison, slavery, and a desert crossing.
But when these five hindrances are given up inside themselves, a mendicant regards this as
freedom from debt, good health, release from prison, emancipation, and sanctuary.
Seeing that the hindrances have been given up in them, joy springs up. Being joyful, rapture
springs up. When the mind is full of rapture, the body becomes tranquil. When the body is
tranquil, they feel bliss. And when blissful, the mind becomes immersed.
4.3.2.5. First Absorption
Quite secluded from sensual pleasures, secluded from unskillful qualities, they enter and
remain in the first absorption, which has the rapture and bliss born of seclusion, while placing
the mind and keeping it connected. They drench, steep, fill, and spread their body with rapture
and bliss born of seclusion. There’s no part of the body that’s not spread with rapture and bliss
born of seclusion.
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It’s like when a deft bathroom attendant or their apprentice pours bath powder into a bronze
dish, sprinkling it little by little with water. They knead it until the ball of bath powder is soaked
and saturated with moisture, spread through inside and out; yet no moisture oozes out. In the
same way, a mendicant drenches, steeps, fills, and spreads their body with rapture and bliss born
of seclusion. There’s no part of the body that’s not spread with rapture and bliss born of
seclusion. This, great king, is a fruit of the ascetic life that’s apparent in the present life which is
better and finer than the former ones.
4.3.2.6. Second Absorption
Furthermore, as the placing of the mind and keeping it connected are stilled, a mendicant
enters and remains in the second absorption, which has the rapture and bliss born of immersion,
with internal clarity and confidence, and unified mind, without applying the mind and keeping it
connected. In the same way, a mendicant drenches, steeps, fills, and spreads their body with
rapture and bliss born of immersion. There’s no part of the body that’s not spread with rapture
and bliss born of immersion.
It’s like a deep lake fed by spring water. There’s no inlet to the east, west, north, or south, and
no rainfall to replenish it from time to time. But the stream of cool water welling up in the lake
drenches, steeps, fills, and spreads throughout the lake. There’s no part of the lake that’s not
spread through with cool water.
In the same way, a mendicant drenches, steeps, fills, and spreads their body with rapture and
bliss born of immersion. There’s no part of the body that’s not spread with rapture and bliss born
of immersion. This too, great king, is a fruit of the ascetic life that’s apparent in the present life
which is better and finer than the former ones.
4.3.2.7. Third Absorption
Furthermore, with the fading away of rapture, a mendicant enters and remains in the third
absorption, where they meditate with equanimity, mindful and aware, personally experiencing
the bliss of which the noble ones declare, ‘Equanimous and mindful, one meditates in bliss.’ They
drench, steep, fill, and spread their body with bliss free of rapture. There’s no part of the body
that’s not spread with bliss free of rapture.
It’s like a pool with blue water lilies, or pink or white lotuses. Some of them sprout and grow in
the water without rising above it, thriving underwater. From the tip to the root they’re
drenched, steeped, filled, and soaked with cool water. There’s no part of them that’s not soaked
with cool water. In the same way, a mendicant drenches, steeps, fills, and spreads their body with
bliss free of rapture. There’s no part of the body that’s not spread with bliss free of rapture. This
too, great king, is a fruit of the ascetic life that’s apparent in the present life which is better and
finer than the former ones.
4.3.2.8. Fourth Absorption
Furthermore, giving up pleasure and pain, and ending former happiness and sadness, a
mendicant enters and remains in the fourth absorption, without pleasure or pain, with pure
equanimity and mindfulness.
It’s like someone sitting wrapped from head to foot with white cloth. There’s no part of the
body that’s not spread over with white cloth. In the same way, they sit spreading their body
through with pure bright mind. There’s no part of the body that’s not spread with pure bright
mind. This too, great king, is a fruit of the ascetic life that’s apparent in the present life which is
better and finer than the former ones.
4.3.3. The Eight Knowledges

4.3.3.1. Knowledge and Vision
When their mind has become immersed in samādhi like this—purified, bright, flawless, rid of
corruptions, pliable, workable, steady, and imperturbable—they extend it and project it toward
knowledge and vision. They understand: ‘This body of mine is physical. It’s made up of the four
primary elements, produced by mother and father, built up from rice and porridge, liable to
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impermanence, to wearing away and erosion, to breaking up and destruction. And this
consciousness of mine is attached to it, tied to it.’
Suppose there was a beryl gem that was naturally beautiful, eight-faceted, well-worked,
transparent, clear, and unclouded, endowed with all good qualities. And it was strung with a
thread of blue, yellow, red, white, or golden brown. And someone with good eyesight were to
take it in their hand and check it: ‘This beryl gem is naturally beautiful, eight-faceted, well-
worked, transparent, clear, and unclouded, endowed with all good qualities. And it’s strung with
a thread of blue, yellow, red, white, or golden brown.’
In the same way, when their mind has become immersed in samādhi like this—purified, bright,
flawless, rid of corruptions, pliable, workable, steady, and imperturbable—they extend it and
project it toward knowledge and vision. This too, great king, is a fruit of the ascetic life that’s
apparent in the present life which is better and finer than the former ones.
4.3.3.2. Mind-Made Body
the creation of a mind-made body. From this body they create another body, physical, mind-
made, complete in all its various parts, not deficient in any faculty.
Suppose a person was to draw a reed out from its sheath. They’d think: ‘This is the reed, this is
the sheath. The reed and the sheath are different things. The reed has been drawn out from the
sheath.’ Or suppose a person was to draw a sword out from its scabbard. They’d think: ‘This is the
sword, this is the scabbard. The sword and the scabbard are different things. The sword has been
drawn out from the scabbard.’ Or suppose a person was to draw a snake out from its slough.
They’d think: ‘This is the snake, this is the slough. The snake and the slough are different things.
The snake has been drawn out from the slough.’
project it toward the creation of a mind-made body. From this body they create another body,
physical, mind-made, complete in all its various parts, not deficient in any faculty. This too, great
king, is a fruit of the ascetic life that’s apparent in the present life which is better and finer than
the former ones.
4.3.3.3. Psychic Powers
psychic power. They wield the many kinds of psychic power: multiplying themselves and
becoming one again; going unimpeded through a wall, a rampart, or a mountain as if through
space; diving in and out of the earth as if it were water; walking on water as if it were earth;
flying cross-legged through the sky like a bird; touching and stroking with the hand the sun and
moon, so mighty and powerful; controlling the body as far as the Brahmā realm.
Suppose an expert potter or their apprentice had some well-prepared clay. They could
produce any kind of pot that they like. Or suppose a deft ivory-carver or their apprentice had
some well-prepared ivory. They could produce any kind of ivory item that they like. Or suppose a
deft goldsmith or their apprentice had some well-prepared gold. They could produce any kind of
gold item that they like.
project it toward psychic power. This too, great king, is a fruit of the ascetic life that’s apparent in
the present life which is better and finer than the former ones.
4.3.3.4. Clairaudience
clairaudience. With clairaudience that is purified and superhuman, they hear both kinds of
sounds, human and divine, whether near or far.
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Suppose there was a person traveling along the road. They’d hear the sound of drums, clay
drums, horns, kettledrums, and tom-toms. They’d think: ‘That’s the sound of drums,’ and ‘that’s
the sound of clay-drums,’ and ‘that’s the sound of horns, kettledrums, and tom-toms.’
project it toward clairaudience. With clairaudience that is purified and superhuman, they hear
both kinds of sounds, human and divine, whether near or far. This too, great king, is a fruit of the
ascetic life that’s apparent in the present life which is better and finer than the former ones.
4.3.3.5. Comprehending the Minds of Others
comprehending the minds of others. They understand the minds of other beings and individuals,
having comprehended them with their own mind. They understand mind with greed as ‘mind
with greed’, and mind without greed as ‘mind without greed’. They understand mind with hate …
mind without hate … mind with delusion … mind without delusion … constricted mind …
scattered mind … expansive mind … unexpansive mind … mind that is not supreme … mind that is
supreme … immersed mind … unimmersed mind … freed mind … They understand unfreed mind
as ‘unfreed mind’.
Suppose there was a woman or man who was young, youthful, and fond of adornments, and
they check their own reflection in a clean bright mirror or a clear bowl of water. If they had a
spot they’d know ‘I have a spot,’ and if they had no spots they’d know ‘I have no spots.’ In the
same way, when their mind has become immersed in samādhi like this—purified, bright, flawless,
rid of corruptions, pliable, workable, steady, and imperturbable—they extend it and project it
toward comprehending the minds of others. They understand the minds of other beings and
individuals, having comprehended them with their own mind. This too, great king, is a fruit of
the ascetic life that’s apparent in the present life which is better and finer than the former ones.
4.3.3.6. Recollection of Past Lives
recollection of past lives. They recollect many kinds of past lives, that is, one, two, three, four,
five, ten, twenty, thirty, forty, fifty, a hundred, a thousand, a hundred thousand rebirths; many
eons of the world contracting, many eons of the world expanding, many eons of the world
ended. When I passed away from that place I was reborn somewhere else. There, too, I was named
this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and
pain, and that was how my life ended. When I passed away from that place I was reborn here.’
And so they recollect their many kinds of past lives, with features and details.
Suppose a person was to leave their home village and go to another village. From that village
they’d go to yet another village. And from that village they’d return to their home village. They’d
think: ‘I went from my home village to another village. There I stood like this, sat like that, spoke
like this, or kept silent like that. From that village I went to yet another village. There too I stood
like this, sat like that, spoke like this, or kept silent like that. And from that village I returned to
my home village.’
project it toward recollection of past lives. This too, great king, is a fruit of the ascetic life that’s
apparent in the present life which is better and finer than the former ones.
4.3.3.7. Clairvoyance
knowledge of the death and rebirth of sentient beings. With clairvoyance that is purified and
superhuman, they see sentient beings passing away and being reborn—inferior and superior,
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beautiful and ugly, in a good place or a bad place. They understand how sentient beings are
reborn according to their deeds: ‘These dear beings did bad things by way of body, speech, and
mind. They spoke ill of the noble ones; they had wrong view; and they acted out of that wrong
view. When their body breaks up, after death, they’re reborn in a place of loss, a bad place, the
underworld, hell. These dear beings, however, did good things by way of body, speech, and mind.
They never spoke ill of the noble ones; they had right view; and they acted out of that right view.
When their body breaks up, after death, they’re reborn in a good place, a heavenly realm.’ And so,
with clairvoyance that is purified and superhuman, they see sentient beings passing away and
being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. They
understand how sentient beings are reborn according to their deeds.
Suppose there was a stilt longhouse at the central square. A person with good eyesight
standing there might see people entering and leaving a house, walking along the streets and
paths, and sitting at the central square. They’d think: ‘These are people entering and leaving a
house, walking along the streets and paths, and sitting at the central square.’
flawless, rid of corruptions, pliable, workable, steady, and imperturbable—they extend and
project it toward knowledge of the death and rebirth of sentient beings. This too, great king, is a
fruit of the ascetic life that’s apparent in the present life which is better and finer than the
former ones.
4.3.3.8. Ending of Defilements
knowledge of the ending of defilements. They truly understand: ‘This is suffering’ … ‘This is the
origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the
cessation of suffering’. They truly understand: ‘These are defilements’ … ‘This is the origin of
defilements’ … ‘This is the cessation of defilements’ … ‘This is the practice that leads to the
cessation of defilements’. Knowing and seeing like this, their mind is freed from the defilements
of sensuality, desire to be reborn, and ignorance. When they’re freed, they know they’re freed.
They understand: ‘Rebirth is ended, the spiritual journey has been completed, what had to be
done has been done, there is no return to any state of existence.’
Suppose that in a mountain glen there was a lake that was transparent, clear, and unclouded. A
person with good eyesight standing on the bank would see the mussel shells, gravel and pebbles,
and schools of fish swimming about or staying still. They’d think: ‘This lake is transparent, clear,
and unclouded. And here are the mussel shells, gravel and pebbles, and schools of fish swimming
about or staying still.’
project it toward knowledge of the ending of defilements. This too, great king, is a fruit of the
ascetic life that’s apparent in the present life which is better and finer than the former ones. And,
great king, there is no other fruit of the ascetic life apparent in the present life which is better
and finer than this.”
5. Ajātasattu Declares Himself a Lay Follower

When the Buddha had spoken, King Ajātasattu said to him, “Excellent, sir! Excellent! As if he were
righting the overturned, or revealing the hidden, or pointing out the path to the lost, or lighting
a lamp in the dark so people with good eyes can see what’s there, the Buddha has made the
teaching clear in many ways. I go for refuge to the Buddha, to the teaching, and to the mendicant
Saṅgha. From this day forth, may the Buddha remember me as a lay follower who has gone for
refuge for life.
I have made a mistake, sir. It was foolish, stupid, and unskillful of me to take the life of my
father, a just and principled king, for the sake of authority. Please, sir, accept my mistake for
what it is, so I will restrain myself in future.”
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“Indeed, great king, you made a mistake. It was foolish, stupid, and unskillful of you to take the
life of your father, a just and principled king, for the sake of sovereignty. But since you have
recognized your mistake for what it is, and have dealt with it properly, I accept it. For it is growth
in the training of the noble one to recognize a mistake for what it is, deal with it properly, and
commit to restraint in the future.”
When the Buddha had spoken, King Ajātasattu said to him, “Well, now, sir, I must go. I have
many duties, and much to do.”
“Please, great king, go at your convenience.”
Then the king, having approved and agreed with what the Buddha said, got up from his seat,
bowed, and respectfully circled him, keeping him on his right, before leaving.
Soon after the king had left, the Buddha addressed the mendicants, “The king is broken,
mendicants, he is ruined. If he had not taken the life of his father, a just and principled king, the
stainless, immaculate vision of the Dhamma would have arisen in him in that very seat.”
said.
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3. With Ambaṭṭha:
Ambaṭṭha Sutta
So I have heard. At one time the Buddha was wandering in the land of the Kosalans together with a
large Saṅgha of around five hundred mendicants when he arrived at a village of the Kosalan
brahmins named Icchānaṅgala. He stayed in a forest near Icchānaṅgala.
1. The Section on Pokkharasāti

Now at that time the brahmin Pokkharasāti was living in Ukkaṭṭhā. It was a crown property given
by King Pasenadi of Kosala, teeming with living creatures, full of hay, wood, water, and grain, a
royal endowment of the highest quality. Pokkharasāti heard:
“It seems the ascetic Gotama—a Sakyan, gone forth from a Sakyan family—has arrived at
Icchānaṅgala and is staying in a forest nearby. He has this good reputation: ‘That Blessed One is
perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of
the world, supreme guide for those who wish to train, teacher of gods and humans, awakened,
blessed.’ He has realized with his own insight this world—with its gods, Māras and Brahmās, this
population with its ascetics and brahmins, gods and humans—and he makes it known to others.
He teaches Dhamma that’s good in the beginning, good in the middle, and good in the end,
meaningful and well-phrased. And he reveals a spiritual practice that’s entirely full and pure. It’s
good to see such perfected ones.”
2. The Brahmin Student Ambaṭṭha

Now at that time Pokkharasāti had a student named Ambaṭṭha. He was one who recited and
remembered the hymns, and had mastered in the three Vedas, together with their vocabularies,
ritual, phonology and etymology, and the testament as fifth. He knew philology and grammar,
and was well versed in cosmology and the marks of a great man. He had been authorized as a
master in his own teacher’s scriptural heritage of the three Vedas with the words: “What I know,
you know. And what you know, I know.”
Then Pokkharasāti addressed Ambaṭṭha, “Dear Ambaṭṭha, the ascetic Gotama—a Sakyan, gone
forth from a Sakyan family—has arrived at Icchānaṅgala and is staying in a forest nearby. … It’s
good to see such perfected ones. Please, dear Ambaṭṭha, go to the ascetic Gotama and find out
whether or not he lives up to his reputation. Through you I shall learn about Master Gotama.”
“But sir, how shall I find out whether or not the ascetic Gotama lives up to his reputation?”
“Dear Ambaṭṭha, the thirty-two marks of a great man have been handed down in our hymns. A
great man who possesses these has only two possible destinies, no other. If he stays at home he
becomes a king, a wheel-turning monarch, a just and principled king. His dominion extends to all
four sides, he achieves stability in the country, and he possesses the seven treasures. He has the
following seven treasures: the wheel, the elephant, the horse, the jewel, the woman, the
treasurer, and the counselor as the seventh treasure. He has over a thousand sons who are
valiant and heroic, crushing the armies of his enemies. After conquering this land girt by sea, he
reigns by principle, without rod or sword. But if he goes forth from the lay life to homelessness,
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he becomes a perfected one, a fully awakened Buddha, who draws back the veil from the world.
But, dear Ambaṭṭha, I am the one who gives the hymns, and you are the one who receives them.”
“Yes, sir,” replied Ambaṭṭha. He got up from his seat, bowed, and respectfully circled
Pokkharasāti, keeping him to his right. He mounted a mare-drawn chariot and, together with
several students, set out for the forest near Icchānaṅgala. He went by carriage as far as the
terrain allowed, then descended and entered the monastery on foot.
At that time several mendicants were walking meditation in the open air. Then the student
Ambaṭṭha went up to those mendicants and said, “Gentlemen, where is Master Gotama at
present? For we have come here to see him.”
Then those mendicants thought, “This Ambaṭṭha is from a well-known family, and he is the
pupil of the well-known brahmin Pokkharasāti. The Buddha won’t mind having a discussion
together with such gentlemen.”
They said to Ambaṭṭha, “Ambaṭṭha, that’s his dwelling, with the door closed. Approach it
quietly, without hurrying; go onto the porch, clear your throat, and knock with the latch. The
Buddha will open the door.”
So he approached the Buddha’s dwelling and knocked, and the Buddha opened the door.
Ambaṭṭha and the other students entered the dwelling. The other students exchanged greetings
with the Buddha, and when the greetings and polite conversation were over, sat down to one
side. But while the Buddha was sitting, Ambaṭṭha spoke some polite words or other while walking
around or standing.
So the Buddha said to him, “Ambaṭṭha, is this how you hold a discussion with elderly and
senior brahmins, the teachers of teachers: walking around or standing while I’m sitting, speaking
some polite words or other?”
2.1. The First Use of the Word “Riffraff”
“No, Master Gotama. For it is proper for one brahmin to converse with another while both are
walking, standing, sitting, or lying down. But as to these shavelings, fake ascetics, riffraff, black
spawn from the feet of our Kinsman, I converse with them as I do with Master Gotama.”
“But Ambaṭṭha, you must have come here for some purpose. You should focus on that. Though
this Ambaṭṭha is unqualified, he thinks he’s qualified. What is that but lack of qualifications?”
When he said this, Ambaṭṭha became angry and upset with the Buddha because of being
described as unqualified. He even attacked and badmouthed the Buddha himself, saying, “The
ascetic Gotama will be worsted!” He said to the Buddha, “Master Gotama, the Sakyan clan are
rude, harsh, touchy, and argumentative. Riffraff they are, and riffraff they remain! They don’t
honor, respect, revere, worship, or venerate brahmins. It is neither proper nor appropriate that
the Sakyans—riffraff that they are—don’t honor, respect, revere, worship, or venerate brahmins.”
And that’s how Ambaṭṭha denigrated the Sakyans with the word “riffraff” for the first time.
2.2. The Second Use of the Word “Riffraff”
“But Ambaṭṭha, how have the Sakyans wronged you?”
“This one time, Master Gotama, my teacher, the brahmin Pokkharasāti, went to Kapilavatthu
on some business. He approached the Sakyans in their meeting hall. Now at that time several
Sakyans and Sakyan princes were sitting on high seats, poking each other with their fingers,
giggling and playing together. In fact, they even presumed to giggle at me, and didn’t invite me
to a seat. It is neither proper nor appropriate that the Sakyans—riffraff that they are—don’t
honor, respect, revere, worship, or venerate brahmins.”
And that’s how Ambaṭṭha denigrated the Sakyans with the word “riffraff” for the second time.
2.3. The Third Use of the Word “Riffraff”
“Even a little quail, Ambaṭṭha, speaks as she likes in her own nest. Kapilavatthu is the Sakyans
own place, Ambaṭṭha. It’s not worthy of the Venerable Ambaṭṭha to lose his temper over such a
small thing.”
“Master Gotama, there are these four castes: aristocrats, brahmins, merchants, and workers.
Three of these castes— aristocrats, merchants, and workers— in fact succeed only in serving the
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brahmins. It is neither proper nor appropriate that the Sakyans—riffraff that they are—don’t
honor, respect, revere, worship, or venerate brahmins.”
And that’s how Ambaṭṭha denigrated the Sakyans with the word “riffraff” for the third time.
2.4. The Word “Son of Bondservants” is Used
Then it occurred to the Buddha, “This Ambaṭṭha puts the Sakyans down too much by calling
them riffraff. Why don’t I ask him about his own clan?”
So the Buddha said to him, “What is your clan, Ambaṭṭha?”
“I am a Kaṇhāyana, Master Gotama.”
“But, recollecting the ancient name and clan of your mother and father, the Sakyans were the
children of the masters, while you’re descended from the son of a female bondservant of the
Sakyans. But the Sakyans claim King Okkāka as their grandfather.
Once upon a time, King Okkāka, wishing to divert the royal succession to the son of his most
beloved queen, banished the elder princes from the realm— Okkāmukha, Karakaṇḍa, Hatthinika,
and Sinisūra. They made their home beside a lotus pond on the slopes of the Himalayas, where
there was a large teak grove. For fear of diluting their lineage, they slept with their own sisters.
Then King Okkāka addressed his ministers and counselors, ‘Where, sirs, have the princes
settled now?’
‘Sire, there is a lotus pond on the slopes of the Himalayas, by a large grove of sāka, the teak
tree. They’ve settled there. For fear of diluting their lineage, they are sleeping with their own
(saka) sisters.’
Then, Ambaṭṭha, King Okkāka was inspired to exclaim: ‘The princes are indeed Sakyans! The
princes are indeed the best Sakyans!’ From that day on the Sakyans were recognized, and he was
their founder.
Now, King Okkāka had a female bondservant named Disā. She gave birth to a black boy. When
he was born, Black Boy said: ‘Wash me, mum, bathe me! Get this filth off of me! I will be useful for
you!’ Whereas these days when people see goblins they know them as goblins, in those days they
knew goblins as ‘blackboys’.
They said: ‘He spoke as soon as he was born—a blackboy is born! A goblin is born!’ From that
day on the Kaṇhāyanas were recognized, and he was their founder. That’s how, recollecting the
ancient name and clan of your mother and father, the Sakyans were the children of the masters,
while you’re descended from the son of a female bondservant of the Sakyans.”
When he said this, those students said to him, “Master Gotama, please don’t put Ambaṭṭha
down too much by calling him the son of a bondservant. He’s well-born, a gentleman, learned, a
good speaker, and astute. He’s capable of having a dialogue with Master Gotama about this.”
So the Buddha said to them, “Well, students, if you think that Ambaṭṭha is ill-born, not a
gentleman, uneducated, a poor speaker, witless, and not capable of having a dialogue with me
about this, then leave him aside and you can have a dialogue with me. But if you think that he’s
well-born, a gentleman, learned, a good speaker, astute, and capable of having a dialogue with me
about this, then you should stand aside and let him have a dialogue with me.”
“He is capable of having a dialogue. We will be silent, and let Ambaṭṭha have a dialogue with
Master Gotama.”
So the Buddha said to Ambaṭṭha, “Well, Ambaṭṭha, there’s a legitimate question that comes up.
You won’t like it, but you ought to answer anyway. If you don’t answer, but dodge the issue,
remain silent, or simply leave, your head will explode into seven pieces right here. What do you
think, Ambaṭṭha? According to what you have heard from elderly and senior brahmins, the
teachers of teachers, what is the origin of the Kaṇhāyanas, and who is their founder?”
When he said this, Ambaṭṭha kept silent.
For a second time, the Buddha put the question, and for a second time Ambaṭṭha kept silent.
So the Buddha said to him, “Answer now, Ambaṭṭha. Now is not the time for silence. If
someone fails to answer a legitimate question when asked three times by the Buddha, their head
explodes into seven pieces there and then.”
Now at that time the spirit Vajirapāṇi, holding a massive iron spear, burning, blazing, and
glowing, stood in the sky above Ambaṭṭha, thinking, “If this Ambaṭṭha doesn’t answer when
46
asked a third time, I’ll blow his head into seven pieces there and then!” And both the Buddha and
Ambaṭṭha could see Vajirapāṇi.
Ambaṭṭha was terrified, shocked, and awestruck. Looking to the Buddha for shelter,
protection, and refuge, he sat down close by the Buddha and said, “What did you say? Please
repeat the question.”
“What do you think, Ambaṭṭha? According to what you have heard from elderly and senior
brahmins, the teachers of teachers, what is the origin of the Kaṇhāyanas, and who is their
founder?”
“I have heard, Master Gotama, that it is just as you say. That’s the origin of the Kaṇhāyanas,
and that’s who their founder is.”
2.5. The Discussion of Ambaṭṭha’s Heritage
When he said this, those students made an uproar, “It turns out Ambaṭṭha is ill-born, not a
gentleman, son of a Sakyan bondservant, and that the Sakyans are sons of his masters! And it
seems that the ascetic Gotama spoke only the truth, though we presumed to rebuke him!”
Then it occurred to the Buddha, “These students put Ambaṭṭha down too much by calling him
the son of a bondservant. Why don’t I get him out of this?”
So the Buddha said to the students, “Students, please don’t put Ambaṭṭha down too much by
calling him the son of a bondservant. That Black Boy was an eminent sage. He went to a southern
country and memorized the Prime Spell. Then he approached King Okkāka and asked for the
hand of his daughter Maddarūpī.
The king said to him, ‘Who the hell is this son of a bondservant to ask for the hand of my
daughter!’ Angry and upset he fastened a razor-tipped arrow. But he wasn’t able to either shoot it
or to relax it.
Then the ministers and counselors approached the sage Black Boy and said: ‘Spare the king,
sir, spare him!’
‘The king will be safe. But if he shoots the arrow downwards, there will be an earthquake
across the entire realm.’
‘Spare the king, sir, and spare the country!’
‘Both king and country will be safe. But if he shoots the arrow upwards, there will be no rain in
the entire realm for seven years.’
‘Spare the king, sir, spare the country, and let there be rain!’
‘Both king and country will be safe, and the rain will fall. And if the king aims the arrow at the
crown prince, he will be safe and untouched.’
So the ministers said to Okkāka: ‘Okkāka must aim the arrow at the crown prince. He will be
safe and untouched.’
So King Okkāka aimed the arrow at the crown prince. And he was safe and untouched. Then
the king was terrified, shocked, and awestruck. Scared by the prime punishment, he gave the
hand of his daughter Maddarūpī.
Students, please don’t put Ambaṭṭha down too much by calling him the son of a bondservant.
That Black Boy was an eminent sage.”
3. The Supremacy of the Aristocrats

Then the Buddha addressed Ambaṭṭha, “What do you think, Ambaṭṭha? Suppose an aristocrat boy
was to sleep with a brahmin girl, and they had a son. Would he receive a seat and water from the
brahmins?”
“He would, Master Gotama.”
“And would the brahmins feed him at an offering of food for ancestors, an offering of a dish of
milk-rice, a sacrifice, or a feast for guests?”
“They would.”
“And would the brahmins teach him the hymns or not?”
“They would.”
“And would he be kept from the women or not?”
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“He would not.”
“And would the aristocrats anoint him as king?”
“No, Master Gotama. Why is that? Because his maternity is unsuitable.”
“What do you think, Ambaṭṭha? Suppose a brahmin boy was to sleep with an aristocrat girl,
and they had a son. Would he receive a seat and water from the brahmins?”
“They would.”
“They would.”
“He would not.”
“And would the aristocrats anoint him as king?”
“No, Master Gotama. Why is that? Because his paternity is unsuitable.”
“And so, Ambaṭṭha, the aristocrats are superior and the brahmins inferior, whether comparing
women with women or men with men. What do you think, Ambaṭṭha? Suppose the brahmins for
some reason were to shave a brahmin’s head, inflict him with a sack of ashes, and banish him
from the nation or the city. Would he receive a seat and water from the brahmins?”
“No, Master Gotama.”
“He would be.”
“What do you think, Ambaṭṭha? Suppose the aristocrats for some reason were to shave an
aristocrat’s head, inflict him with a sack of ashes, and banish him from the nation or the city.
Would he receive a seat and water from the brahmins?”
“They would.”
“They would.”
“He would not.”
“At this point, Ambaṭṭha, that aristocrat has reached rock bottom, with head shaven, inflicted
with a sack of ashes, and banished from city or nation. Yet still the aristocrats are superior and
the brahmins inferior. Brahmā Sanaṅkumāra also spoke this verse:
‘The aristocrat is best of those people
who take clan as the standard.
But one accomplished in knowledge and conduct
is best of gods and humans.’
That verse was well sung by Brahmā Sanaṅkumāra, not poorly sung; well spoken, not poorly
spoken, beneficial, not harmful, and it was approved by me. For I also say this:
The aristocrat is best of those people
is best of gods and humans.”
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4. Knowledge and Conduct
“But what, Master Gotama, is that conduct, and what is that knowledge?”
“Ambaṭṭha, in the supreme knowledge and conduct there is no discussion of ancestry or clan
or pride— ‘You deserve me’ or ‘You don’t deserve me.’ Wherever there is giving and taking in
marriage there is such discussion. Whoever is attached to questions of ancestry or clan or pride,
or to giving and taking in marriage, is far from the supreme knowledge and conduct. The
realization of supreme knowledge and conduct occurs when you’ve given up such things.”
“But what, Master Gotama, is that conduct, and what is that knowledge?”
“Ambaṭṭha, it’s when a Realized One arises in the world, perfected, a fully awakened Buddha,
reveals a spiritual practice that’s entirely full and pure. A householder hears that teaching, or a
householder’s child, or someone reborn in some clan. They gain faith in the Realized One, and
reflect …
remain in the first absorption … This pertains to their conduct.
enters and remains in the second absorption … This pertains to their conduct.
Furthermore, with the fading away of rapture, they enter and remain in the third absorption …
This pertains to their conduct.
Furthermore, giving up pleasure and pain, and ending former happiness and sadness, they
enter and remain in the fourth absorption … This pertains to their conduct. This is that conduct.
knowledge and vision. This pertains to their knowledge. … They understand: ‘There is no return
to any state of existence.’ This pertains to their knowledge. This is that knowledge.
This mendicant is said to be ‘accomplished in knowledge’, and also ‘accomplished in conduct’,
and also ‘accomplished in knowledge and conduct’. And, Ambaṭṭha, there is no accomplishment
in knowledge and conduct that is better or finer than this.
5. Four Drains
There are these four drains that affect this supreme knowledge and conduct. What four? Firstly,
take some ascetic or brahmin who, not managing to obtain this supreme knowledge and conduct,
plunges into a wilderness region carrying their stuff with a shoulder-pole, thinking they will get
by eating fallen fruit. In fact they succeed only in serving someone accomplished in knowledge
and conduct. This is the first drain that affects this supreme knowledge and conduct.
Furthermore, take some ascetic or brahmin who, not managing to obtain this supreme
knowledge and conduct or to get by eating fallen fruit, plunges into a wilderness region carrying
a spade and basket, thinking they will get by eating tubers and fruit. In fact they succeed only in
serving someone accomplished in knowledge and conduct. This is the second drain that affects
this supreme knowledge and conduct.
knowledge and conduct, or to get by eating fallen fruit, or to get by eating tubers and fruit, sets
up a fire chamber in the neighborhood of a village or town and dwells there serving the sacred
flame. In fact they succeed only in serving someone accomplished in knowledge and conduct.
This is the third drain that affects this supreme knowledge and conduct.
knowledge and conduct, or to get by eating fallen fruit, or to get by eating tubers and fruit, or to
serve the sacred flame, sets up a fire chamber in the central square and dwells there, thinking:
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‘When an ascetic or brahmin comes from the four quarters, I will honor them as best I can.’ In
fact they succeed only in serving someone accomplished in knowledge and conduct. This is the
fourth drain that affects this supreme knowledge and conduct. These are the four drains that
affect this supreme knowledge and conduct.
What do you think, Ambaṭṭha? Is this supreme knowledge and conduct seen in your own
tradition?”
“No, Master Gotama. Who am I and my tradition compared with the supreme knowledge and
conduct? We are far from that.”
“What do you think, Ambaṭṭha? Since you’re not managing to obtain this supreme knowledge
and conduct, have you with your tradition plunged into a wilderness region carrying your stuff
with a shoulder-pole, thinking you will get by eating fallen fruit?”
“What do you think, Ambaṭṭha? Have you with your tradition … plunged into a wilderness
region carrying a spade and basket, thinking you will get by eating tubers and fruit?”
“What do you think, Ambaṭṭha? Have you with your tradition … set up a fire chamber in the
neighborhood of a village or town and dwelt there serving the sacred flame?”
“What do you think, Ambaṭṭha? Have you with your tradition … set up a fire chamber in the
central square and dwelt there, thinking: ‘When an ascetic or brahmin comes from the four
quarters, I will honor them as best I can’?”
“So you with your tradition are not only inferior to the supreme knowledge and conduct, you
are even inferior to the four drains that affect the supreme knowledge and conduct. But you have
been told this by your teacher, the brahmin Pokkharasāti: ‘Who are these shavelings, fake
ascetics, riffraff, black spawn from the feet of our Kinsman compared with conversation with the
brahmins of the three knowledges?” Yet he himself has not even fulfilled one of the drains! See,
Ambaṭṭha, how your teacher Pokkharasāti has wronged you.
6. Being Like the Sages of the Past

But Pokkharasāti lives off an endowment provided by King Pasenadi of Kosala. But the king won’t
even grant him an audience face to face. When he consults, he does so behind a curtain. Why
wouldn’t the king grant a face to face audience with someone who’d receive his legitimate
presentation of food? See, Ambaṭṭha, how your teacher Pokkharasāti has wronged you.
What do you think, Ambaṭṭha? Suppose King Pasenadi was holding consultations with warrior-
chiefs or chieftains while sitting on an elephant’s neck or on horseback, or while standing on the
mat in a chariot. And suppose he’d get down from that place and stand aside. Then along would
come a worker or their bondservant, who’d stand in the same place and continue the
consultation: ‘This is what King Pasenadi says, and this too is what the king says.’ Though he
spoke the king’s words and gave the king’s advice, does that qualify him to be the king or the
king’s minister?”
“In the same way, Ambaṭṭha, the brahmin seers of the past were Aṭṭhaka, Vāmaka, Vāmadeva,
Vessāmitta, Yamadaggi, Aṅgīrasa, Bhāradvāja, Vāseṭṭha, Kassapa, and Bhagu. They were the
authors and propagators of the hymns. Their hymnal was sung and propagated and compiled in
ancient times; and these days, brahmins continue to sing and chant it, chanting what was
chanted and teaching what was taught. You might imagine that, since you’ve learned their
hymns by heart in your own tradition, that makes you a hermit or someone on the path to
becoming a hermit. But that is not possible.
What do you think, Ambaṭṭha? According to what you have heard from elderly and senior
brahmins, the teachers of teachers, did those brahmin hermits of the past— nicely bathed and
anointed, with hair and beard dressed, bedecked with jewels, earrings, and bracelets, dressed in
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white—amuse themselves, supplied and provided with the five kinds of sensual stimulation, like
you do today in your tradition?”
“Did they eat boiled fine rice, garnished with clean meat, with the dark grains picked out,
served with many soups and sauces, like you do today in your tradition?”
“Did they amuse themselves with girls wearing thongs that show off their curves, like you do
today in your tradition?”
“Did they drive about in chariots drawn by mares with plaited manes, whipping and lashing
them onward with long goads, like you do today in your tradition?”
“Did they get men with long swords to guard them in fortresses with moats dug and barriers in
place, like you do today in your tradition?”
“So, Ambaṭṭha, in your own tradition you are neither hermit nor someone on the path to
becoming a hermit. Whoever has any doubt or uncertainty about me, let them ask me and I will
clear up their doubts with my answer.”
7. Seeing the Two Marks

Then the Buddha came out of his dwelling and proceeded to begin walking meditation, and
Ambaṭṭha did likewise. Then while walking beside the Buddha, Ambaṭṭha scrutinized his body for
the thirty-two marks of a great man. He saw all of them except for two, which he had doubts
about: whether the private parts are retracted, and the largeness of the tongue.
Then it occurred to the Buddha, “This brahmin student Ambaṭṭha sees all the marks except for
two, which he has doubts about: whether the private parts are retracted, and the largeness of the
tongue.” Then the Buddha used his psychic power to will that Ambaṭṭha would see his retracted
private parts. And he stuck out his tongue and stroked back and forth on his ear holes and
nostrils, and covered his entire forehead with his tongue.
Then Ambaṭṭha thought, “The ascetic Gotama possesses the thirty-two marks completely,
lacking none.”
He said to the Buddha, “Well, now, sir, I must go. I have many duties, and much to do.”
“Please, Ambaṭṭha, go at your convenience.” Then Ambaṭṭha mounted his mare-drawn chariot
and left.
Now at that time the brahmin Pokkharasāti had come out from Ukkaṭṭhā together with a large
group of brahmins and was sitting in his own park just waiting for Ambaṭṭha. Then Ambaṭṭha
entered the park. He went by carriage as far as the terrain allowed, then descended and
approached the brahmin Pokkharasāti on foot. He bowed and sat down to one side, and
Pokkharasāti said to him:
“I hope, dear Ambaṭṭha, you saw the Master Gotama?”
“I saw him, sir.”
“Well, does he live up to his reputation or not?”
“He does, sir. Master Gotama possesses the thirty-two marks completely, lacking none.”
“And did you have some discussion with him?”
“I did.”
“And what kind of discussion did you have with him?” Then Ambaṭṭha informed Pokkharasāti
of all they had discussed.
Then Pokkharasāti said to Ambaṭṭha, “Oh, our bloody fake scholar, our fake learned man, who
pretends to be proficient in the three Vedas! A man who behaves like this ought, when their body
breaks up, after death, to be reborn in a place of loss, a bad place, the underworld, hell. It’s only
because you repeatedly attacked Master Gotama like that that he kept bringing up charges
against us!” Angry and upset, he kicked Ambaṭṭha over, and wanted to go and see the Buddha
right away.
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8. Pokkharasāti Visits the Buddha
Then those brahmins said to Pokkharasāti, “It’s much too late to visit the ascetic Gotama today.
You can visit him tomorrow.”
So Pokkharasāti had a variety of delicious foods prepared in his own home. Then he mounted a
carriage and, with attendants carrying torches, set out from Ukkaṭṭhā for the forest near
Icchānaṅgala. He went by carriage as far as the terrain allowed, then descended and entered the
monastery on foot. He went up to the Buddha and exchanged greetings with him. When the
greetings and polite conversation were over, he sat down to one side and said to the Buddha,
“Master Gotama, has my pupil, the student Ambaṭṭha, come here?”
“Yes he has, brahmin.”
“And did you have some discussion with him?”
“I did.”
“And what kind of discussion did you have with him?” Then the Buddha informed
Pokkharasāti of all they had discussed.
Then Pokkharasāti said to the Buddha, “Ambaṭṭha is a fool, Master Gotama. Please forgive
him.”
“May the student Ambaṭṭha be happy, brahmin.”
Then Pokkharasāti scrutinized the Buddha’s body for the thirty-two marks of a great man. He
saw all of them except for two, which he had doubts about: whether the private parts are
retracted, and the largeness of the tongue.
Then it occurred to the Buddha, “Pokkharasāti sees all the marks except for two, which he has
doubts about: whether the private parts are retracted, and the largeness of the tongue.” Then the
Buddha used his psychic power to will that Brahmāyu would see his retracted private parts. And
he stuck out his tongue and stroked back and forth on his ear holes and nostrils, and covered his
entire forehead with his tongue.
Pokkharasāti thought, “The ascetic Gotama possesses the thirty-two marks completely, lacking
none.”
He said to the Buddha, “Would Master Gotama together with the mendicant Saṅgha please
accept today’s meal from me?” The Buddha consented in silence.
Then, knowing that the Buddha had consented, Pokkharasāti announced the time to him, “It’s
time, Master Gotama, the meal is ready.” Then the Buddha robed up in the morning and, taking
his bowl and robe, went to the home of Pokkharasāti together with the mendicant Saṅgha, where
he sat on the seat spread out. Then Pokkharasāti served and satisfied the Buddha with his own
hands with a variety of delicious foods, while his students served the Saṅgha. When the Buddha
had eaten and washed his hand and bowl, Pokkharasāti took a low seat and sat to one side.
Then the Buddha taught him step by step, with a talk on giving, ethical conduct, and heaven.
He explained the drawbacks of sensual pleasures, so sordid and corrupt, and the benefit of
renunciation. And when the Buddha knew that Pokkharasāti’s mind was ready, pliable, rid of
hindrances, joyful, and confident he explained the special teaching of the Buddhas: suffering, its
origin, its cessation, and the path. Just as a clean cloth rid of stains would properly absorb dye, in
that very seat the stainless, immaculate vision of the Dhamma arose in the brahmin
Pokkharasāti: “Everything that has a beginning has an end.”
9. Pokkharasāti Declares Himself a Lay Follower

Then Pokkharasāti saw, attained, understood, and fathomed the Dhamma. He went beyond
doubt, got rid of indecision, and became self-assured and independent of others regarding the
Teacher’s instructions. He said to the Buddha, “Excellent, Master Gotama! Excellent! As if he were
a lamp in the dark so people with good eyes can see what’s there, just so has Master Gotama
made the Teaching clear in many ways. Together with my children, wives, retinue, and ministers,
I go for refuge to Master Gotama, to the teaching, and to the mendicant Saṅgha. From this day
forth, may Master Gotama remember me as a lay follower who has gone for refuge for life.
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Just as Master Gotama visits other devoted families in Ukkaṭṭhā, may he visit mine. The
brahmin boys and girls there will bow to you, rise in your presence, give you a seat and water,
and gain confidence in their hearts. That will be for their lasting welfare and happiness.”
“That’s good of you to say, householder.”
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4. With Soṇadaṇḍa:
Soṇadaṇḍa Sutta
1. The Brahmins and Householders of Campā

So I have heard. At one time the Buddha was wandering in the land of the Aṅgas together with a
large Saṅgha of around five hundred mendicants when he arrived at Campā, where he stayed by
the banks of the Gaggarā Lotus Pond.
Now at that time the brahmin Soṇadaṇḍa was living in Campā. It was a crown property given
by King Seniya Bimbisāra of Magadha, teeming with living creatures, full of hay, wood, water, and
grain, a royal endowment of the highest quality.
The brahmins and householders of Campā heard:
Campā and is staying on the banks of the Gaggarā Lotus Pond. He has this good reputation: ‘That
humans, awakened, blessed.’ He has realized with his own insight this world—with its gods,
Māras and Brahmās, this population with its ascetics and brahmins, gods and humans—and he
makes it known to others. He teaches Dhamma that’s good in the beginning, good in the middle,
and good in the end, meaningful and well-phrased. And he reveals a spiritual practice that’s
entirely full and pure. It’s good to see such perfected ones.” Then, having departed Campā, they
formed into companies and headed to the Gaggarā Lotus Pond.
Now at that time the brahmin Soṇadaṇḍa had retired to the upper floor of his stilt longhouse
for his midday nap. He saw the brahmins and householders heading for the lotus pond, and
addressed his steward, “My steward, why are the brahmins and householders headed for the
Gaggarā Lotus Pond?”
“The ascetic Gotama has arrived at Campā and is staying on the banks of the Gaggarā Lotus
Pond. He has this good reputation: ‘That Blessed One is perfected, a fully awakened Buddha,
who wish to train, teacher of gods and humans, awakened, blessed.’ They’re going to see that
Master Gotama.”
“Well then, go to the brahmins and householders and say to them: ‘Sirs, the brahmin
Soṇadaṇḍa asks you to wait, as he will also go to see the ascetic Gotama.’”
“Yes, sir,” replied the steward, and did as he was asked.
2. The Qualities of Soṇadaṇḍa

Now at that time around five hundred brahmins from abroad were residing in Campā on some
business. They heard that the brahmin Soṇadaṇḍa was going to see the ascetic Gotama. They
approached Soṇadaṇḍa and said to him, “Is it really true that you are going to see the ascetic
Gotama?”
“Yes, gentlemen, it is true.”
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“Please don’t, master Soṇadaṇḍa! It’s not appropriate for you to go to see the ascetic Gotama.
For if you do so, your reputation will diminish and his will increase. For this reason it’s not
appropriate for you to go to see the ascetic Gotama; it’s appropriate that he comes to see you.
You are well born on both your mother’s and father’s side, of pure descent, irrefutable and
impeccable in questions of ancestry back to the seventh paternal generation. For this reason it’s
not appropriate for you to go to see the ascetic Gotama; it’s appropriate that he comes to see you.
You’re rich, affluent, and wealthy. …
You recite and remember the hymns, and are have mastered the three Vedas, together with
their vocabularies, ritual, phonology and etymology, and the testament as fifth. You know
philology and grammar, and are well versed in cosmology and the marks of a great man. …
You are attractive, good-looking, lovely, of surpassing beauty. You are magnificent, splendid,
remarkable to behold. …
You are ethical, mature in ethical conduct. …
You’re a good speaker, with a polished, clear, and articulate voice that expresses the meaning.
…
You teach the teachers of many, and teach three hundred students to recite the hymns. Many
students come from various districts and countries for the sake of the hymns, wishing to learn
the hymns. …
You’re old, elderly and senior, advanced in years, and have reached the final stage of life. The
ascetic Gotama is young, and has newly gone forth. …
You’re honored, respected, revered, venerated, and esteemed by King Bimbisāra of Magadha …
and the brahmin Pokkharasāti. …
You live in Campā, a crown property given by King Seniya Bimbisāra of Magadha, teeming
with living creatures, full of hay, wood, water, and grain, a royal endowment of the highest
quality. For this reason, too, it’s not appropriate for you to go to see the ascetic Gotama; it’s
appropriate that he comes to see you.
3. The Qualities of the Buddha

When they had spoken, Soṇadaṇḍa said to those brahmins:
“Well then, gentlemen, listen to why it’s appropriate for me to go to see the ascetic Gotama,
and it’s not appropriate for him to come to see me. He is well born on both his mother’s and
father’s side, of pure descent, irrefutable and impeccable in questions of ancestry back to the
seventh paternal generation. For this reason it’s not appropriate for the ascetic Gotama to come
to see me; rather, it’s appropriate for me to go to see him.
When he went forth he abandoned a large family circle. …
When he went forth he abandoned abundant gold coin and bullion stored in dungeons and
towers. …
He went forth from the lay life to homelessness while still a youth, young, black-haired,
blessed with youth, in the prime of life. …
Though his mother and father wished otherwise, weeping with tearful faces, he shaved off his
hair and beard, dressed in ocher robes, and went forth from the lay life to homelessness. …
He is attractive, good-looking, lovely, of surpassing beauty. He is magnificent, splendid,
He is ethical, possessing ethical conduct that is noble and skillful. …
He’s a good speaker, with a polished, clear, and articulate voice that expresses the meaning. …
He’s a teacher of teachers. …
He has ended sensual desire, and is rid of caprice. …
He teaches the efficacy of deeds and action. He doesn’t wish any harm upon the community of
brahmins. …
He went forth from an eminent family of unbroken aristocratic lineage. …
He went forth from a rich, affluent, and wealthy family. …
People come from distant lands and distant countries to question him. …
Many thousands of deities have gone for refuge for life to him. …
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He has this good reputation: ‘That Blessed One is perfected, a fully awakened Buddha,
who wish to train, teacher of gods and humans, awakened, blessed.’ …
He has the thirty-two marks of a great man. …
He is welcoming, congenial, polite, smiling, open, the first to speak. …
He’s honored, respected, revered, venerated, and esteemed by the four assemblies. …
Many gods and humans are devoted to him. …
While he is residing in a village or town, non-human entities do not harass them. …
He leads an order and a community, and teaches a community, and is said to be the best of the
various religious founders. He didn’t come by his fame in the same ways as those other ascetics
and brahmins. Rather, he came by his fame due to his supreme knowledge and conduct. …
King Seniya Bimbisāra of Magadha and his wives and children have gone for refuge for life to
the ascetic Gotama. …
King Pasenadi of Kosala and his wives and children have gone for refuge for life to the ascetic
Gotama. …
The brahmin Pokkharasāti and his wives and children have gone for refuge for life to the
ascetic Gotama. …
He’s honored, respected, revered, venerated, and esteemed by King Bimbisāra of Magadha …
King Pasenadi of Kosala …
and the brahmin Pokkharasāti.
The ascetic Gotama has arrived at Campā and is staying at the Gaggarā Lotus Pond. Any ascetic
or brahmin who comes to stay in our village district is our guest, and should be honored and
respected as such. For this reason, too, it’s not appropriate for Master Gotama to come to see me;
rather, it’s appropriate for me to go to see him. This is the extent of Master Gotama’s praise that I
have learned. But his praises are not confined to this, for the praise of Master Gotama is
limitless.”
When he had spoken, those brahmins said to him, “According to Soṇadaṇḍa’s praises, if Master
Gotama were staying within a hundred leagues, it’d be worthwhile for a faithful gentleman to go
to see him, even if they had to carry their own provisions in a shoulder bag.”
“Well then, gentlemen, let’s all go to see the ascetic Gotama.”
4. Soṇadaṇḍa’s Second Thoughts

Then Soṇadaṇḍa together with a large group of brahmins went to see the Buddha.
But as he reached the far side of the forest, this thought came to mind, “Suppose I was to ask
the ascetic Gotama a question. He might say to me: ‘Brahmin, you shouldn’t ask your question
like that. This is how you should ask it.’ And the assembly might disparage me for that:
‘Soṇadaṇḍa is foolish and incompetent. He’s not able to properly ask the ascetic Gotama a
question.’ And when you’re disparaged by the assembly, your reputation diminishes. When your
reputation diminishes, your wealth also diminishes. But my wealth relies on my reputation.
Or if the ascetic Gotama asks me a question, I might not satisfy him with my answer. He might
say to me: ‘Brahmin, you shouldn’t answer the question like that. This is how you should answer
it.’ And the assembly might disparage me for that: ‘Soṇadaṇḍa is foolish and incompetent. He’s
not able to satisfy the ascetic Gotama’s mind with his answer.’ And when you’re disparaged by
the assembly, your reputation diminishes. When your reputation diminishes, your wealth also
diminishes. But my wealth relies on my reputation.
On the other hand, if I were to turn back after having come so far without having seen the
ascetic Gotama, the assembly might disparage me for that: ‘Soṇadaṇḍa is foolish and
incompetent. He’s stuck-up and scared. He doesn’t dare to go and see the ascetic Gotama. For
how on earth can he turn back after having come so far without having seen the ascetic Gotama!’
And when you’re disparaged by the assembly, your reputation diminishes. When your reputation
diminishes, your wealth also diminishes. But my wealth relies on my reputation.”
Then Soṇadaṇḍa went up to the Buddha, and exchanged greetings with him. When the
greetings and polite conversation were over, he sat down to one side. Before sitting down to one
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side, some of the brahmins and householders of Campā bowed, some exchanged greetings and
polite conversation, some held up their joined palms toward the Buddha, some announced their
name and clan, while some kept silent.
But while sitting there, Soṇadaṇḍa continued to be plagued by many second thoughts. He
thought, “If only the ascetic Gotama would ask me about my own teacher’s scriptural heritage of
the three Vedas! Then I could definitely satisfy his mind with my answer.”
5. What Makes a Brahmin

Then the Buddha, knowing what Soṇadaṇda was thinking, thought, “This brahmin Soṇadaṇḍa is
worried by his own thoughts. Why don’t I ask him about his own teacher’s scriptural heritage of
the three Vedas?”
So he said to Soṇadaṇḍa, “Brahmin, how many factors must a brahmin possess for the
brahmins to describe him as a brahmin; and so that when he says ‘I am a brahmin’ he speaks
rightly, without falling into falsehood?”
Then Soṇadaṇḍa thought, “The ascetic Gotama has asked me about exactly what I wanted,
what I wished for, what I desired, what I yearned for; that is, my own scriptural heritage. I can
definitely satisfy his mind with my answer.”
Then Soṇadaṇḍa straightened his back, looked around the assembly, and said to the Buddha,
“Master Gotama, a brahmin must possess five factors for the brahmins to describe him as a
brahmin; and so that when he says ‘I am a brahmin’ he speaks rightly, without falling into
falsehood. What five? It’s when a brahmin is well born on both his mother’s and father’s side, of
pure descent, irrefutable and impeccable in questions of ancestry back to the seventh paternal
generation. He recites and remembers the hymns, and have mastered the three Vedas, together
with their vocabularies, ritual, phonology and etymology, and the testament as fifth. He knows
philology and grammar, and is well versed in cosmology and the marks of a great man. He is
attractive, good-looking, lovely, of surpassing beauty. He is magnificent, splendid, remarkable to
behold. He is ethical, mature in ethical conduct. He’s astute and clever, being the first or second
to hold the sacrificial ladle. These are the five factors which a brahmin must possess for the
brahmins to describe him as a brahmin; and so that when he says ‘I am a brahmin’ he speaks
rightly, without falling into falsehood.”
“But brahmin, is it possible to set aside one of these five factors and still rightly describe
someone as a brahmin?”
“It is possible, Master Gotama. We could leave appearance out of the five factors. For what
does appearance matter? A brahmin must possess the remaining four factors for the brahmins to
rightly describe him as a brahmin.”
“But brahmin, is it possible to set aside one of these four factors and still rightly describe
“It is possible, Master Gotama. We could leave the hymns out of the five factors. For what do
the hymns matter? A brahmin must possess the remaining three factors for the brahmins to
rightly describe him as a brahmin.”
“But brahmin, is it possible to set aside one of these three factors and still rightly describe
“It is possible, Master Gotama. We could leave birth out of the five factors. For what does birth
matter? It’s when a brahmin is ethical, mature in ethical conduct; and he’s astute and clever,
being the first or second to hold the sacrificial ladle. A brahmin must possess these two factors
for the brahmins to rightly describe him as a brahmin.”
When he had spoken, those brahmins said to him, “Please don’t say that, Master Soṇadaṇda,
please don’t say that! You’re just condemning appearance, the hymns, and birth! You’re totally
going over to the ascetic Gotama’s doctrine!”
So the Buddha said to them, “Well, brahmins, if you think that Soṇadaṇḍa is uneducated, a
poor speaker, witless, and not capable of having a dialogue with me about this, then leave him
aside and you can have a dialogue with me. But if you think that he’s learned, a good speaker,
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astute, and capable of having a dialogue with me about this, then you should stand aside and let
him have a dialogue with me.”
When he said this, Soṇadaṇḍa said to the Buddha, “Let it be, Master Gotama, be silent. I myself
will respond to them in a legitimate manner.” Then he said to those brahmins, “Don’t say this,
gentlemen, don’t say this: ‘You’re just condemning appearance, the hymns, and birth! You’re
totally going over to the ascetic Gotama’s doctrine!’ I’m not condemning appearance, hymns, or
birth.”
Now at that time Soṇadaṇḍa’s nephew, the student Aṅgaka was sitting in that assembly. Then
Soṇadaṇḍa said to those brahmins, “Gentlemen, do you see my nephew, the student Aṅgaka?”
“Yes, sir.”
“Aṅgaka is attractive, good-looking, lovely, of surpassing beauty. He is magnificent, splendid,
remarkable to behold. There’s no-one in this assembly so good-looking, apart from the ascetic
Gotama. Aṅgaka recites and remembers the hymns, and have mastered the three Vedas, together
with their vocabularies, ritual, phonology and etymology, and the testament as fifth. He knows
philology and grammar, and is well versed in cosmology and the marks of a great man. And I am
the one who teaches him the hymns. Aṅgaka is well born on both his mother’s and father’s side,
of pure descent, irrefutable and impeccable in questions of ancestry back to the seventh paternal
generation. And I know his mother and father. But if Aṅgaka were to kill living creatures, steal,
commit adultery, lie, and drink alcohol, then what’s the use of his appearance, his hymns, or his
birth? It’s when a brahmin is ethical, mature in ethical conduct; and he’s astute and clever, being
the first or second to hold the sacrificial ladle. A brahmin must possess these two factors for the
brahmins to rightly describe him as a brahmin.”
6. The Discussion of Ethics and Wisdom

“But brahmin, is it possible to set aside one of these two factors and still rightly describe
“No, Master Gotama. For wisdom is cleansed by ethics, and ethics are cleansed by wisdom.
Ethics and wisdom always go together. An ethical person is wise, and a wise person ethical. And
ethics and wisdom are said to be the best things in the world. It’s just like when you clean one
hand with the other, or clean one foot with the other. In the same way, wisdom is cleansed by
ethics, and ethics are cleansed by wisdom. Ethics and wisdom always go together. An ethical
person is wise, and a wise person ethical. And ethics and wisdom are said to be the best things in
the world.”
“That’s so true, brahmin, that’s so true! For wisdom is cleansed by ethics, and ethics are
cleansed by wisdom. Ethics and wisdom always go together. An ethical person is wise, and a wise
person ethical. And ethics and wisdom are said to be the best things in the world. It’s just like
when you clean one hand with the other, or clean one foot with the other. In the same way,
wisdom is cleansed by ethics, and ethics are cleansed by wisdom. Ethics and wisdom always go
together. An ethical person is wise, and a wise person ethical. And ethics and wisdom are said to
be the best things in the world.
But what, brahmin, is that ethical conduct? And what is that wisdom?”
“That’s all I know about this matter, Master Gotama. May Master Gotama himself please clarify
the meaning of this.”
“Well then, brahmin, listen and pay close attention, I will speak.”
“Yes sir,” Soṇadaṇḍa replied. The Buddha said this:
“It’s when a Realized One arises in the world, perfected, a fully awakened Buddha … That’s how
a mendicant is accomplished in ethics. This, brahmin, is that ethical conduct. … They enter and
remain in the first absorption … second absorption … third absorption … fourth absorption …
They extend and project the mind toward knowledge and vision … This pertains to their wisdom.
… They understand: ‘… there is no return to any state of existence.’ This pertains to their wisdom.
This, brahmin, is that wisdom.”
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7. Soṇadaṇḍa Declares Himself a Lay Follower
When he had spoken, Soṇadaṇḍa said to the Buddha, “Excellent, Master Gotama! Excellent! As if
he were righting the overturned, or revealing the hidden, or pointing out the path to the lost, or
lighting a lamp in the dark so people with good eyes can see what’s there, Master Gotama has
made the Teaching clear in many ways. I go for refuge to Master Gotama, to the teaching, and to
the mendicant Saṅgha. From this day forth, may Master Gotama remember me as a lay follower
who has gone for refuge for life. Would you and the Order of monks please accept a meal from me
tomorrow?” The Buddha consented in silence.
Then, knowing that the Buddha had consented, Soṇadaṇḍa got up from his seat, bowed, and
respectfully circled the Buddha, keeping him on his right, before leaving. And when the night
had passed Soṇadaṇḍa had a variety of delicious foods prepared in his own home. Then he had
the Buddha informed of the time, saying, “It’s time, Master Gotama, the meal is ready.” Then the
Buddha robed up in the morning and, taking his bowl and robe, went to the home of Soṇadaṇḍa
together with the mendicant Saṅgha, where he sat on the seat spread out. Then Soṇadaṇḍa
served and satisfied the mendicant Saṅgha headed by the Buddha with his own hands with a
variety of delicious foods.
When the Buddha had eaten and washed his hand and bowl, Soṇadaṇḍa took a low seat and sat
to one side. Seated to one side he said to the Buddha: “Master Gotama, if, when I have gone to an
assembly, I rise from my seat and bow to the Buddha, that assembly might disparage me for that.
And when you’re disparaged by the assembly, your reputation diminishes. When your reputation
diminishes, your wealth also diminishes. But my wealth relies on my reputation. If, when I have
gone to an assembly, I raise my joined palms, please take it that I have risen from my seat. And if I
undo my turban, please take it that I have bowed. And Master Gotama, if, when I am in a carriage,
I rise from my seat and bow to the Buddha, that assembly might disparage me for that. If, when I
am in a carriage, I hold up my goad, please take it that I have got down from my carriage. And if I
lower my sunshade, please take it that I have bowed.”
Then the Buddha educated, encouraged, fired up, and inspired the brahmin Soṇadaṇḍa with a
Dhamma talk, after which he got up from his seat and left.
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5. With Kūṭadanta:
Kūṭadanta Sutta
1. The Brahmins and Householders of Khāṇumata

So I have heard. At one time the Buddha was wandering in the land of the Magadhans together
with a large Saṅgha of around five hundred mendicants when he arrived at a village of the
Magadhan brahmins named Khāṇumata. There he stayed nearby at Ambalaṭṭhikā.
Now at that time the brahmin Kūṭadanta was living in Khāṇumata. It was a crown property
given by King Seniya Bimbisāra of Magadha, teeming with living creatures, full of hay, wood,
water, and grain, a royal endowment of the highest quality. Now at that time Kūṭadanta had
prepared a great sacrifice. Bulls, bullocks, heifers, goats and rams—seven hundred of each—had
been led to the post for the sacrifice.
The brahmins and householders of Khāṇumataka heard:
Khāṇumataka and is staying in a forest nearby. He has this good reputation: ‘That Blessed One is
blessed.’ He has realized with his own insight this world—with its gods, Māras and Brahmās, this
population with its ascetics and brahmins, gods and humans—and he makes it known to others.
He teaches Dhamma that’s good in the beginning, good in the middle, and good in the end,
meaningful and well-phrased. And he reveals a spiritual practice that’s entirely full and pure. It’s
good to see such perfected ones.”
Then, having departed Khāṇumataka, they formed into companies and headed to
Ambalaṭṭhikā.
Now at that time the brahmin Kūṭadanta had retired to the upper floor of his stilt longhouse
for his midday nap. He saw the brahmins and householders heading for Ambalaṭṭhikā, and
addressed his steward, “My steward, why are the brahmins and householders headed for
Ambalaṭṭhikā?”
“The ascetic Gotama has arrived at Khāṇumataka and is staying at Ambalaṭṭhikā. He has this
good reputation: ‘That Blessed One is perfected, a fully awakened Buddha, accomplished in
knowledge and conduct, holy, knower of the world, supreme guide for those who wish to train,
teacher of gods and humans, awakened, blessed.’ They’re going to see that Master Gotama.”
Then Kūṭadanta thought, “I’ve heard that the ascetic Gotama knows how to accomplish the
sacrifice with three modes and sixteen accessories. I don’t know about that, but I wish to perform
a great sacrifice. Why don’t I ask him how to accomplish the sacrifice with three modes and
sixteen accessories?”
Then Kūṭadanta addressed his steward, “Well then, go to the brahmins and householders and
say to them: ‘Sirs, the brahmin Kūṭadanta asks you to wait, as he will also go to see the ascetic
Gotama.’”
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2. The Qualities of Kūṭadanta
Now at that time several hundred brahmins were residing in Khāṇumata thinking to participate
in Kūṭadanta’s sacrifice. They heard that Kūṭadanta was going to see the ascetic Gotama. They
approached Kūṭadanta and said to him:
“Is it really true that you are going to see the ascetic Gotama?”
“Yes, gentlemen, it is true.”
“Please don’t! It’s not appropriate for you to go to see the ascetic Gotama. For if you do so,
your reputation will diminish and his will increase. For this reason it’s not appropriate for you to
go to see the ascetic Gotama; it’s appropriate that he comes to see you.
You are well born on both your mother’s and father’s side, of pure descent, irrefutable and
impeccable in questions of ancestry back to the seventh paternal generation. For this reason it’s
not appropriate for you to go to see the ascetic Gotama; it’s appropriate that he comes to see you.
You’re rich, affluent, and wealthy, with lots of property and assets, and lots of money and
grain …
You recite and remember the hymns, and have mastered the three Vedas, together with their
vocabularies, ritual, phonology and etymology, and the testament as fifth. You know philology
and grammar, and are well versed in cosmology and the marks of a great man. …
You are attractive, good-looking, lovely, of surpassing beauty. You are magnificent, splendid,
You are ethical, mature in ethical conduct. …
You’re a good speaker, with a polished, clear, and articulate voice that expresses the meaning.
…
You teach the teachers of many, and teach three hundred students to recite the hymns. Many
students come from various districts and countries for the sake of the hymns, wishing to learn
the hymns. …
You’re old, elderly and senior, advanced in years, and have reached the final stage of life. The
ascetic Gotama is young, and has newly gone forth. …
You’re honored, respected, revered, venerated, and esteemed by King Bimbisāra of Magadha …
and the brahmin Pokkharasāti. …
You live in Khāṇumata, a crown property given by King Seniya Bimbisāra of Magadha, teeming
with living creatures, full of hay, wood, water, and grain, a royal endowment of the highest
quality. For this reason it’s not appropriate for you to go to see the ascetic Gotama; it’s
appropriate that he comes to see you.”
3. The Qualities of the Buddha

When they had spoken, Kūṭadanta said to those brahmins:
“Well then, gentlemen, listen to why it’s appropriate for me to go to see the ascetic Gotama,
and it’s not appropriate for him to come to see me. He is well born on both his mother’s and
father’s side, of pure descent, irrefutable and impeccable in questions of ancestry back to the
seventh paternal generation. For this reason it’s not appropriate for the ascetic Gotama to come
to see me; rather, it’s appropriate for me to go to see him.
When he went forth he abandoned a large family circle. …
When he went forth he abandoned abundant gold coin and bullion stored in dungeons and
towers. …
He went forth from the lay life to homelessness while still a youth, young, black-haired,
blessed with youth, in the prime of life. …
Though his mother and father wished otherwise, weeping with tearful faces, he shaved off his
hair and beard, dressed in ocher robes, and went forth from the lay life to homelessness. …
He is attractive, good-looking, lovely, of surpassing beauty. He is magnificent, splendid,
He is ethical, possessing ethical conduct that is noble and skillful. …
He’s a good speaker, with a polished, clear, and articulate voice that expresses the meaning. …
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He’s a teacher of teachers. …
He has ended sensual desire, and is rid of caprice. …
He teaches the efficacy of deeds and action. He doesn’t wish any harm upon the community of
brahmins. …
He went forth from an eminent family of unbroken aristocratic lineage. …
He went forth from a rich, affluent, and wealthy family. …
People come from distant lands and distant countries to question him. …
Many thousands of deities have gone for refuge for life to him. …
He has this good reputation: ‘That Blessed One is perfected, a fully awakened Buddha,
who wish to train, teacher of gods and humans, awakened, blessed.’ …
He has the thirty-two marks of a great man. …
He is welcoming, congenial, polite, smiling, open, the first to speak. …
He’s honored, respected, revered, venerated, and esteemed by the four assemblies. …
Many gods and humans are devoted to him. …
While he is residing in a village or town, non-human entities do not harass them. …
He leads an order and a community, and teaches a community, and is said to be the best of the
various religious founders. He didn’t come by his fame in the same ways as those other ascetics
and brahmins. Rather, he came by his fame due to his supreme knowledge and conduct. …
King Seniya Bimbisāra of Magadha and his wives and children have gone for refuge for life to
the ascetic Gotama. …
King Pasenadi of Kosala and his wives and children have gone for refuge for life to the ascetic
Gotama. …
The brahmin Pokkharasāti and his wives and children have gone for refuge for life to the
ascetic Gotama. …
He’s honored, respected, revered, venerated, and esteemed by King Bimbisāra of Magadha …
King Pasenadi of Kosala …
and the brahmin Pokkharasāti.
The ascetic Gotama has arrived at Khāṇumata and is staying at Ambalaṭṭhikā. Any ascetic or
brahmin who comes to stay in our village district is our guest, and should be honored and
respected as such. For this reason, too, it’s not appropriate for Master Gotama to come to see me,
rather, it’s appropriate for me to go to see him. This is the extent of Master Gotama’s praise that I
have learned. But his praises are not confined to this, for the praise of Master Gotama is
limitless.”
When he had spoken, those brahmins said to him, “According to Kūṭadanta’s praises, if Master
Gotama were staying within a hundred leagues, it’d be worthwhile for a faithful gentleman to go
to see him, even if they had to carry their own provisions in a shoulder bag.”
“Well then, gentlemen, let’s all go to see the ascetic Gotama.”
4. The Story of King Mahāvijita’s Sacrifice

Then Kūṭadanta together with a large group of brahmins went to see the Buddha and exchanged
greetings with him. When the greetings and polite conversation were over, he sat down to one
side. Before sitting down to one side, some of the brahmins and householders of Khāṇumataka
bowed, some exchanged greetings and polite conversation, some held up their joined palms
toward the Buddha, some announced their name and clan, while some kept silent.
Kūṭadanta said to the Buddha, “Master Gotama, I’ve heard that you know how to accomplish
the sacrifice with three modes and sixteen accessories. I don’t know about that, but I wish to
perform a great sacrifice. Please teach me how to accomplish the sacrifice with three modes and
sixteen accessories.”
“Well then, brahmin, listen and pay close attention, I will speak.”
“Yes sir,” Kūṭadanta replied. The Buddha said this: Once upon a time, brahmin, there was a
king named Mahāvijita. He was rich, affluent, and wealthy, with lots of gold and silver, lots of
property and assets, lots of money and grain, and a full treasury and storehouses. Then as King
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Mahāvijita was in private retreat this thought came to his mind: ‘I have achieved human wealth,
and reign after conquering this vast territory. Why don’t I hold a large sacrifice? That will be for
my lasting welfare and happiness.’
Then he summoned the brahmin high priest and said to him: ‘Just now, brahmin, as I was in
private retreat this thought came to mind, “I have achieved human wealth, and reign after
conquering this vast territory. Why don’t I perform a great sacrifice? That will be for my lasting
welfare and happiness.” Brahmin, I wish to perform a great sacrifice. Please instruct me. It will be
for my lasting welfare and happiness.’
When he had spoken, the brahmin high priest said to him: ‘Sir, the king’s realm is harried and
oppressed. Bandits have been seen raiding villages, towns, and cities, and infesting the highways.
But if the king were to extract more taxes while his realm is thus harried and oppressed, he
would not be doing his duty.
Now the king might think, “I’ll eradicate this barbarian obstacle by execution or imprisonment
or confiscation or condemnation or banishment!” But that’s not the right way to eradicate this
barbarian obstacle. Those who remain after the killing will return to harass the king’s realm.
Rather, here is a plan, relying on which the barbarian obstacle will be properly uprooted. So let
the king provide seed and fodder for those in the realm who work in farming and raising cattle.
Let the king provide funding for those who work in trade. Let the king guarantee food and wages
for those in government service. Then the people, occupied with their own work, will not harass
the realm. The king’s revenues will be great. When the country is secured as a sanctuary, free of
being harried and oppressed, the happy people, with joy in their hearts, dancing with children at
their breast, will dwell as if their houses were wide open.’
The king agreed with the high priest’s advice and followed his recommendation.
Then the king summoned the brahmin high priest and said to him: ‘I have eradicated the
barbarian obstacle. And relying on your plan my revenue is now great. Since the country is
secured as a sanctuary, free of being harried and oppressed, the happy people, with joy in their
hearts, dancing with children at their breast, dwell as if their houses were wide open. Brahmin, I
wish to perform a great sacrifice. Please instruct me. It will be for my lasting welfare and
happiness.’
4.1. The Four Accessories
‘In that case, let the king announce this throughout the realm to the aristocrat vassals, ministers
and counselors, well-to-do brahmins, and well-off householders, both of town and country: “I
wish to perform a great sacrifice. Please grant your approval, gentlemen; it will be for my lasting
welfare and happiness.”
The king agreed with the high priest’s advice and followed his recommendation. And all of the
people who were thus informed responded by saying: ‘May the king perform a sacrifice! It is time
for a sacrifice, great king.’ And so these four consenting factions became accessories to the
sacrifice.
4.2. The Eight Accessories
King Mahāvijita possessed eight factors.
He was well born on both his mother’s and father’s side, of pure descent, irrefutable and
impeccable in questions of ancestry back to the seventh paternal generation.
He was attractive, good-looking, lovely, of surpassing beauty. He was magnificent, splendid,
remarkable to behold.
He was rich, affluent, and wealthy, with lots of gold and silver, lots of property and assets, lots
of money and grain, and a full treasury and storehouses.
He was powerful, having an army of four divisions that was obedient and carried out
instructions. He’d probably prevail over his enemies just with his reputation.
He was faithful, generous, a donor, his door always open. He was a well-spring of support,
making merit with ascetics and brahmins, for paupers, vagrants, travelers, and beggars.
He was very learned in diverse fields of learning. He understood the meaning of diverse
statements, saying: ‘This is what that statement means; that is what this statement means.’
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He was astute, competent, and intelligent, able to think issues through as they bear upon the
past, future, and present.
These are the eight factors that King Mahāvijita possessed. And so these eight factors also
became accessories to the sacrifice.
4.3. Four More Accessories
And the brahmin high priest had four factors.
He was well born on both his mother’s and father’s side, of pure descent, irrefutable and
impeccable in questions of ancestry back to the seventh paternal generation.
He recited and remembered the hymns, and had mastered the three Vedas, together with their
vocabularies, ritual, phonology and etymology, and the testament as fifth. He knew philology and
grammar, and was well versed in cosmology and the marks of a great man.
He was ethical, mature in ethical conduct.
He was astute and clever, being the first or second to hold the sacrificial ladle.
These are the four factors that the brahmin high priest possessed. And so these four factors
also became accessories to the sacrifice.
4.4. The Three Modes
Next, before the sacrifice, the brahmin high priest taught the three modes to the king. ‘Now,
though the king wants to perform a great sacrifice, he might have certain regrets, thinking: “I
shall lose a great fortune,” or “I am losing a great fortune,” or “I have lost a great fortune.” But
the king should not harbor such regrets.’
These are the three modes that the brahmin high priest taught to the king before the sacrifice.
4.5. The Ten Respects
Next, before the sacrifice, the brahmin high priest dispelled the king’s regret regarding the
recipients in ten respects:
‘There will come to the sacrifice those who kill living creatures and those who refrain from
killing living creatures. As to those who kill living creatures, the outcome of that is theirs alone.
But as to those who refrain from killing living creatures, it is for their sakes that the king should
sacrifice, relinquish, rejoice, and gain confidence in his heart.
There will come to the sacrifice those who steal … commit sexual misconduct … lie … use
divisive speech … use harsh speech … talk nonsense … are covetous … have ill will … have wrong
view and those who have right view. As to those who have wrong view, the outcome of that is
theirs alone. But as to those who have right view, it is for their sakes that the king should
sacrifice, relinquish, rejoice, and gain confidence in his heart.’
These are the ten respects in which the high priest dispelled the king’s regret regarding the
recipients before the sacrifice.
4.6. The Sixteen Respects
Next, while the king was performing the great sacrifice, the brahmin high priest educated,
encouraged, fired up, and inspired the king’s mind in sixteen respects:
‘Now, while the king is performing the great sacrifice, someone might say, “King Mahāvijita
performs a great sacrifice, but he did not announce it to the aristocrat vassals of town and
country. That’s the kind of great sacrifice that this king performs.” Those who speak against the
king in this way have no legitimacy. For the king did indeed announce it to the aristocrat vassals
of town and country. Let the king know this as a reason to sacrifice, relinquish, rejoice, and gain
confidence in his heart.
While the king is performing the great sacrifice, someone might say, “King Mahāvijita
performs a great sacrifice, but he did not announce it to the ministers and counselors, well-to-do
brahmins, and well-off householders, both of town and country. That’s the kind of great sacrifice
that this king performs.” Those who speak against the king in this way have no legitimacy. For
the king did indeed announce it to all these people. Let the king know this too as a reason to
sacrifice, relinquish, rejoice, and gain confidence in his heart.
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While the king is performing the great sacrifice, someone might say that he does not possess
the eight factors. Those who speak against the king in this way have no legitimacy. For the king
does indeed possess the eight factors. Let the king know this too as a reason to sacrifice,
relinquish, rejoice, and gain confidence in his heart.
While the king is performing the great sacrifice, someone might say that the high priest does
not possess the four factors. Those who speak against the king in this way have no legitimacy. For
the high priest does indeed possess the four factors. Let the king know this too as a reason to
sacrifice, relinquish, rejoice, and gain confidence in his heart.’
These are the sixteen respects in which the high priest educated, encouraged, fired up, and
inspired the king’s mind while he was performing the sacrifice.
And brahmin, in that sacrifice no cattle were killed, no goats were killed, and no chickens or
pigs were killed. There was no slaughter of various kinds of creatures. No trees were felled for the
sacrificial post. No grass was reaped to strew over the place of sacrifice. No bondservants,
employees, or workers did their jobs under threat of punishment and danger, weeping with
tearful faces. Those who wished to work did so, while those who did not wish to did not. They did
the work they wanted to, and did not do what they didn’t want to. The sacrifice was completed
with just ghee, oil, butter, curds, honey, and molasses.
Then the aristocrat vassals, ministers and counselors, well-to-do brahmins, and well-off
householders of both town and country came to the king bringing abundant wealth and said,
‘Sire, this abundant wealth is specially for you alone; may Your Highness accept it!’
‘There’s enough raised for me through regular taxes. Let this be for you; and here, take even
more!’
When the king turned them down, they withdrew to one side to think up a plan, ‘It wouldn’t
be proper for us to take this abundant wealth back to our own homes. King Mahāvijita is
performing a great sacrifice. Let us make an offering as an auxiliary sacrifice.’
Then the aristocrat vassals of town and country set up gifts to the east of the sacrificial pit.
The ministers and counselors of town and country set up gifts to the south of the sacrificial pit.
The well-to-do brahmins of town and country set up gifts to the west of the sacrificial pit. The
well-off householders of town and country set up gifts to the north of the sacrificial pit.
And brahmin, in that sacrifice too no cattle were killed, no goats were killed, and no chickens
or pigs were killed. There was no slaughter of various kinds of creatures. No trees were felled for
the sacrificial post. No grass was reaped to strew over the place of sacrifice. No bondservants,
employees, or workers did their jobs under threat of punishment and danger, weeping with
tearful faces. Those who wished to work did so, while those who did not wish to did not. They did
the work they wanted to, and did not do what they didn’t want to. The sacrifice was completed
with just ghee, oil, butter, curds, honey, and molasses.
And so there were four consenting factions, eight factors possessed by King Mahāvijita, four
factors possessed by the high priest, and three modes. Brahmin, this is called the sacrifice
accomplished with three modes and sixteen accessories.”
When he said this, those brahmins made an uproar, “Hooray for such sacrifice! Hooray for the
accomplishment of such sacrifice!”
But the brahmin Kūṭadanta sat in silence. So those brahmins said to him, “How can you not
applaud the ascetic Gotama’s fine words?”
“It’s not that I don’t applaud what he said. If anyone didn’t applaud such fine words, their head
would explode!
But, gentlemen, it occurs to me that the ascetic Gotama does not say: ‘So I have heard’ or ‘It
ought to be like this.’ Rather, he just says: ‘So it was then, this is how it was then.’
It occurs to me that the ascetic Gotama at that time must have been King Mahāvijita, the
owner of the sacrifice, or else the brahmin high priest who facilitated the sacrifice for him.
Does Master Gotama recall having performed such a sacrifice, or having facilitated it, and then,
when his body broke up, after death, being reborn in a good place, a heavenly realm?”
“I do recall that, brahmin. For at that time I was the brahmin high priest who facilitated the
sacrifice.”
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5. A Regular Gift as an Ongoing Family Sacrifice.
“But Master Gotama, apart from that sacrifice accomplished with three modes and sixteen
accessories, is there any other sacrifice that has fewer requirements and undertakings, yet is
more fruitful and beneficial?”
“There is, brahmin.”
“But what is it?”
“The regular gifts as ongoing family sacrifice given specially to ethical renunciates; this
sacrifice, brahmin, has fewer requirements and undertakings, yet is more fruitful and beneficial.”
“What is the cause, Master Gotama, what is the reason why those regular gifts as ongoing
family sacrifice have fewer requirements and undertakings, yet are more fruitful and beneficial,
compared with the sacrifice accomplished with three modes and sixteen accessories?”
“Because neither perfected ones nor those who have entered the path to perfection will attend
such a sacrifice. Why is that? Because beatings and throttlings are seen there.
But the regular gifts as ongoing family sacrifice given specially to ethical renunciates;
perfected ones and those who have entered the path to perfection will attend such a sacrifice.
Why is that? Because no beatings and throttlings are seen there.
This is the cause, brahmin, this is the reason why those regular gifts as ongoing family sacrifice
have fewer requirements and undertakings, yet are more fruitful and beneficial, compared with
the sacrifice accomplished with three modes and sixteen accessories.”
“But Master Gotama, apart from that sacrifice accomplished with three modes and sixteen
accessories and those regular gifts as ongoing family sacrifice, is there any other sacrifice that
has fewer requirements and undertakings, yet is more fruitful and beneficial?”
“There is, brahmin.”
“But what is it?”
“When someone gives a dwelling specially for the Saṅgha of the four quarters.”
“But is there any other sacrifice that has fewer requirements and undertakings, yet is more
fruitful and beneficial?”
“When someone with confident heart goes for refuge to the Buddha, the teaching, and the
Saṅgha.”
“When someone with a confident heart undertakes the training rules to refrain from killing
living creatures, stealing, sexual misconduct, lying, and alcoholic drinks that cause negligence.”
“There is, brahmin.
It’s when a Realized One arises in the world, perfected, a fully awakened Buddha … That’s how
a mendicant is accomplished in ethics. … They enter and remain in the first absorption … This
sacrifice has fewer requirements and undertakings than the former, yet is more fruitful and
beneficial. …
They enter and remain in the second absorption … third absorption … fourth absorption. This
sacrifice has fewer requirements and undertakings than the former, yet is more fruitful and
beneficial. …
They extend and project the mind toward knowledge and vision … This sacrifice has fewer
requirements and undertakings than the former, yet is more fruitful and beneficial.
They understand: ‘… there is no return to any state of existence.’ This sacrifice has fewer
requirements and undertakings than the former, yet is more fruitful and beneficial. And,
brahmin, there is no other accomplishment of sacrifice which is better and finer than this.”
6. Kūṭadanta Declares Himself a Lay Follower

When he had spoken, Kūṭadanta said to the Buddha, “Excellent, Master Gotama! Excellent! As if
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lighting a lamp in the dark so people with good eyes can see what’s there, Master Gotama has
made the Teaching clear in many ways. I go for refuge to Master Gotama, to the teaching, and to
the mendicant Saṅgha. From this day forth, may Master Gotama remember me as a lay follower
who has gone for refuge for life.
And these bulls, bullocks, heifers, goats, and rams—seven hundred of each—I release them, I
grant them life! Let them eat green grass and drink cool water, and may a cool breeze blow upon
them!”
7. The Realization of the Fruit of Stream-Entry

Then the Buddha taught Kūṭadanta step by step, with a talk on giving, ethical conduct, and
heaven. He explained the drawbacks of sensual pleasures, so sordid and corrupt, and the benefit
of renunciation. And when he knew that Kūṭadanta’s mind was ready, pliable, rid of hindrances,
joyful, and confident he explained the special teaching of the Buddhas: suffering, its origin, its
cessation, and the path. Just as a clean cloth rid of stains would properly absorb dye, in that very
seat the stainless, immaculate vision of the Dhamma arose in the brahmin Kūṭadanta:
“Everything that has a beginning has an end.”
Then Kūṭadanta saw, attained, understood, and fathomed the Dhamma. He went beyond
doubt, got rid of indecision, and became self-assured and independent of others regarding the
Teacher’s instructions. He said to the Buddha, “Would Master Gotama together with the
mendicant Saṅgha please accept tomorrow’s meal from me?” The Buddha consented in silence.
Then, knowing that the Buddha had consented, Kūṭadanta got up from his seat, bowed, and
respectfully circled the Buddha, keeping him on his right, before leaving. And when the night
had passed Kūṭadanta had a variety of delicious foods prepared in his own home. Then he had the
Buddha informed of the time, saying, “It’s time, Master Gotama, the meal is ready.”
Then the Buddha robed up in the morning and, taking his bowl and robe, went to the home of
Kūṭadanta together with the mendicant Saṅgha, where he sat on the seat spread out.
Then Kūṭadanta served and satisfied the mendicant Saṅgha headed by the Buddha with his
own hands with a variety of delicious foods. When the Buddha had eaten and washed his hand
and bowl, Kūṭadanta took a low seat and sat to one side. Then the Buddha educated, encouraged,
fired up, and inspired him with a Dhamma talk, after which he got up from his seat and left.
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6. With Mahāli:
Mahāli Sutta
1. On the Brahmin Emissaries

So I have heard. At one time the Buddha was staying near Vesālī, at the Great Wood, in the hall
with the peaked roof. Now at that time several brahmin emissaries from Kosala and Magadha
were residing in Vesālī on some business. They heard:
“It seems the ascetic Gotama—a Sakyan, gone forth from a Sakyan family—is staying near
Vesālī, at the Great Wood, in the hall with the peaked roof. He has this good reputation: ‘That
humans, awakened, blessed.’ He has realized with his own insight this world—with its gods,
Māras and Brahmās, this population with its ascetics and brahmins, gods and humans—and he
makes it known to others. He teaches Dhamma that’s good in the beginning, good in the middle,
and good in the end, meaningful and well-phrased. And he reveals a spiritual practice that’s
entirely full and pure. It’s good to see such perfected ones.”
Then they went to the hall with the peaked roof in the Great Wood to see the Buddha.
Now, at that time Venerable Nāgita was the Buddha’s attendant. The brahmin emissaries went
up to him and said, “Master Nāgita, where is Master Gotama at present? For we want to see him.”
“It’s the wrong time to see the Buddha; he is on retreat.”
So the brahmin emissaries sat down to one side, thinking, “We’ll go only after we’ve seen
Master Gotama.”
2. On Oṭṭhaddha the Licchavi

Oṭṭhaddha the Licchavi together with a large assembly of Licchavis also approached Nāgita at the
hall with the peaked roof. He bowed, stood to one side, and said to Nāgita, “Master Nāgita, where
is the Blessed One at present, the perfected one, the fully awakened Buddha? For we want to see
him.”
“It’s the wrong time to see the Buddha; he is on retreat.”
So Oṭṭhaddha also sat down to one side, thinking, “I’ll go only after I’ve seen the Blessed One,
the perfected one, the fully awakened Buddha.”
Then the novice Sīha approached Nāgita. He bowed, stood to one side, and said to Nāgita, “Sir,
Kassapa, these several brahmin emissaries from Kosala and Magadha, and also Oṭṭhaddha the
Licchavi together with a large assembly of Licchavis, have come here to see the Buddha. It’d be
good if these people got to see the Buddha.”
“Well then, Sīha, tell the Buddha yourself.”
“Yes, sir,” replied Sīha. He went to the Buddha, bowed, stood to one side, and told him of the
people waiting to see him, adding: “Sir, it’d be good if these people got to see the Buddha.”
“Well then, Sīha, spread out a seat in the shade of the dwelling.”
“Yes, sir,” replied Sīha, and he did so.
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Then the Buddha came out of his dwelling and sat in the shade of the dwelling on the seat
spread out. Then the brahmin emissaries went up to the Buddha, and exchanged greetings with
him. When the greetings and polite conversation were over, they sat down to one side.
Oṭṭhaddha the Licchavi together with a large assembly of Licchavis also went up to the
Buddha, bowed, and sat down to one side. Oṭṭhaddha said to the Buddha, “Sir, a few days ago
Sunakkhatta the Licchavi came to me and said: ‘Mahāli, soon I will have been living in
dependence on the Buddha for three years. I see heavenly sights that are pleasant, sensual, and
arousing, but I don’t hear heavenly sounds that are pleasant, sensual, and arousing.’ The
heavenly sounds that Sunakkhatta cannot hear: do such sounds really exist or not?”
2.1. One-Sided Immersion
“Such sounds really do exist, but Sunakkhatta cannot hear them.”
“What is the cause, sir, what is the reason why Sunakkhatta cannot hear them, even though
they really do exist?”
“Mahāli, take a mendicant who has developed one-sided immersion to the eastern quarter so
as to see heavenly sights but not to hear heavenly sounds. When they have developed immersion
for that purpose, they see heavenly sights but don’t hear heavenly sounds. Why is that? Because
that is how it is for a mendicant who develops immersion in that way.
Furthermore, take a mendicant who has developed one-sided immersion to the southern
quarter … western quarter … northern quarter … above, below, across … That is how it is for a
mendicant who develops immersion in that way.
Take a mendicant who has developed one-sided immersion to the eastern quarter so as to hear
heavenly sounds but not to see heavenly sights. When they have developed immersion for that
purpose, they hear heavenly sounds but don’t see heavenly sights. Why is that? Because that is
how it is for a mendicant who develops immersion in that way.
Furthermore, take a mendicant who has developed one-sided immersion to the southern
mendicant who develops immersion in that way.
Take a mendicant who has developed two-sided immersion to the eastern quarter so as to both
hear heavenly sounds and see heavenly sights. When they have developed immersion for that
purpose, they both see heavenly sights and hear heavenly sounds. Why is that? Because that is
how it is for a mendicant who develops immersion in that way.
Furthermore, take a mendicant who has developed two-sided immersion to the southern
mendicant who develops immersion in that way. This is the cause, Mahāli, this is the reason why
Sunakkhatta cannot hear heavenly sounds that are pleasant, sensual, and arousing, even though
they really do exist.”
“Surely the mendicants must live the spiritual life under the Buddha for the sake of realizing
such a development of immersion?”
“No, Mahāli, the mendicants don’t live the spiritual life under me for the sake of realizing such
a development of immersion. There are other things that are finer, for the sake of which the
mendicants live the spiritual life under me.”
2.2. The Four Noble Fruits
“But sir, what are those finer things?”
“Firstly, Mahāli, with the ending of three fetters a mendicant is a stream-enterer, not liable to
be reborn in the underworld, bound for awakening. This is one of the finer things for the sake of
which the mendicants live the spiritual life under me.
Furthermore, a mendicant—with the ending of three fetters, and the weakening of greed, hate,
and delusion—is a once-returner. They come back to this world once only, then make an end of
suffering. This too is one of the finer things.
Furthermore, with the ending of the five lower fetters, a mendicant is reborn spontaneously
and will become extinguished there, not liable to return from that world. This too is one of the
finer things.
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Furthermore, a mendicant has realized the undefiled freedom of heart and freedom by wisdom
in this very life, and lives having realized it with their own insight due to the ending of
defilements. This too is one of the finer things.
These are the finer things, for the sake of which the mendicants live the spiritual life under
me.”
2.3. The Noble Eightfold Path
“But, sir, is there a path and a practice for realizing these things?”
“There is, Mahāli.”
“Well, what is it?”
“It is simply this noble eightfold path, that is: right view, right thought, right speech, right
action, right livelihood, right effort, right mindfulness, and right immersion. This is the path and
the practice for realizing these things.
2.4. On the Two Renunciates
This one time, Mahāli, I was staying near Kosambi, in Ghosita’s Monastery. Then two renunciates
— the wanderer Muṇḍiya and Jāliya the pupil of Dārupattika—came and exchanged greetings
with me. When the greetings and polite conversation were over, they stood to one side and said
to me: ‘Reverend Gotama, are the soul and the body the same thing, or they are different things?’
‘Well then, reverends, listen and pay close attention, I will speak.’
‘Yes, reverend,’ they replied.
I said this: ‘Take the case when a Realized One arises in the world, perfected, a fully awakened
Buddha … That’s how a mendicant is accomplished in ethics. …
They enter and remain in the first absorption. When a mendicant knows and sees like this,
would it be appropriate to say of them: “The soul and the body are the same thing” or “The soul
and the body are different things”?’
‘It would, reverend.’
‘But reverends, I know and see like this. Nevertheless, I do not say: “The soul and the body are
the same thing” or “The soul and the body are different things”. …
They enter and remain in the second absorption … third absorption … fourth absorption. When
a mendicant knows and sees like this, would it be appropriate to say of them: “The soul and the
body are the same thing” or “The soul and the body are different things”?’
They extend and project the mind toward knowledge and vision … When a mendicant knows
and sees like this, would it be appropriate to say of them: “The soul and the body are the same
thing” or “The soul and the body are different things”?’
They understand: “… there is no return to any state of existence.” When a mendicant knows
and sees like this, would it be appropriate to say of them: “The soul and the body are the same
thing” or “The soul and the body are different things”?’
‘It would not, reverend.’
the same thing” or “The soul and the body are different things”.’”
That is what the Buddha said. Satisfied, Oṭṭhaddha the Licchavi was happy with what the
Buddha said.
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7. With Jāliya:
Jāliya Sutta
So I have heard. At one time the Buddha was staying near Kosambi, in Ghosita’s Monastery.
Now at that time two renunciates— the wanderer Muṇḍiya and Jāliya the pupil of Dārupattika
—came to the Buddha and exchanged greetings with him. When the greetings and polite
conversation were over, they stood to one side and said to the Buddha, “Reverend Gotama, are
the soul and the body the same thing, or they are different things?”
“Well then, reverends, listen and pay close attention, I will speak.”
“Yes, reverend,” they replied. The Buddha said this:
“Take the case when a Realized One arises in the world, perfected, a fully awakened Buddha …
That’s how a mendicant is accomplished in ethics. …
They enter and remain in the first absorption … When a mendicant knows and sees like this,
would it be appropriate to say of them: ‘The soul and the body are the same thing’ or ‘The soul
and the body are different things’?”
“It would, reverend.”
“But reverends, I know and see like this. Nevertheless, I do not say: ‘The soul and the body are
the same thing’ or ‘The soul and the body are different things’. …
They enter and remain in the second absorption … third absorption … fourth absorption. When
a mendicant knows and sees like this, would it be appropriate to say of them: ‘The soul and the
body are the same thing’ or ‘The soul and the body are different things’?”
They extend and project the mind toward knowledge and vision … When a mendicant knows
and sees like this, would it be appropriate to say of them: ‘The soul and the body are the same
thing’ or ‘The soul and the body are different things’?”
They understand: ‘… there is no return to any state of existence.’ When a mendicant knows
and sees like this, would it be appropriate to say of them: ‘The soul and the body are the same
thing’ or ‘The soul and the body are different things’?”
“It would not, reverend.”
the same thing’ or ‘The soul and the body are different things’.”
That is what the Buddha said. Satisfied, the two renunciates were happy with what the Buddha
said.
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8. The Longer Discourse on the Lion’s Roar:
Mahāsīhanāda Sutta
So I have heard. At one time the Buddha was staying near Ujuñña, in the deer park at
Kaṇṇakatthala.
Then the naked ascetic Kassapa went up to the Buddha and exchanged greetings with him.
When the greetings and polite conversation were over, he stood to one side, and said to the
Buddha:
“Master Gotama, I have heard the following: ‘The ascetic Gotama criticizes all forms of
mortification. He categorically condemns and denounces those self-mortifiers who live rough.’
Do those who say this repeat what the Buddha has said, and not misrepresent him with an
untruth? Is their explanation in line with the teaching? Are there any legitimate grounds for
rebuke and criticism? For we don’t want to misrepresent Master Gotama.”
“Kassapa, those who say this do not repeat what I have said. They misrepresent me with what
is false, baseless, and untrue. With clairvoyance that is purified and superhuman, I see some self-
mortifier who lives rough reborn in a place of loss, a bad place, the underworld, hell. But I see
another self-mortifier who lives rough reborn in a good place, a heavenly realm.
I see some self-mortifier who takes it easy reborn in a place of loss. But I see another self-
mortifier who takes it easy reborn in a good place, a heavenly realm. Since I truly understand the
coming and going, passing away and rebirth of these self-mortifiers in this way, how could I
criticize all forms of mortification, or categorically condemn and denounce those self-mortifiers
who live rough?
There are some clever ascetics and brahmins who are subtle, accomplished in the doctrines of
others, hair-splitters. You’d think they live to demolish convictions with their intellect. They
agree with me in some matters and disagree in others. Some of the things that they applaud, I
also applaud. Some of the things that they don’t applaud, I also don’t applaud. But some of the
things that they applaud, I don’t applaud. And some of the things that they don’t applaud, I do
applaud.
Some of the things that I applaud, others also applaud. Some of the things that I don’t applaud,
they also don’t applaud. But some of the things that I don’t applaud, others do applaud. And some
of the things that I do applaud, others don’t applaud.
1. Examination
I go up to them and say: ‘Let us leave aside those matters on which we disagree. But there are
some matters on which we agree. Regarding these, sensible people, pursuing, pressing, and
grilling, would compare teacher with teacher or community with community:
“There are things that are unskillful, blameworthy, not to be cultivated, unworthy of the noble
ones, and dark—and are reckoned as such. Who behaves like they’ve totally given these things
up: the ascetic Gotama, or the teachers of other communities?”’
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It’s possible that they might say: ‘The ascetic Gotama behaves like he’s totally given those
unskillful things up, compared with the teachers of other communities.’ And that’s how, when
sensible people pursue the matter, they will mostly praise us.
In addition, sensible people, engaging, pressing, and grilling, would compare teacher with
teacher or community with community: ‘There are things that are skillful, blameless, worth
cultivating, worthy of the noble ones, and bright—and are reckoned as such. Who proceeds
having totally undertaken these things: the ascetic Gotama, or the teachers of other
communities?’
It’s possible that they might say: ‘The ascetic Gotama proceeds having totally undertaken these
things, compared with the teachers of other communities.’ And that’s how, when sensible people
pursue the matter, they will mostly praise us.
In addition, sensible people, pursuing, pressing, and grilling, would compare teacher with
teacher or community with community: ‘There are things that are unskillful, blameworthy, not
to be cultivated, unworthy of the noble ones, and dark—and are reckoned as such. Who behaves
like they’ve totally given these things up: the ascetic Gotama’s disciples, or the disciples of other
teachers?’
It’s possible that they might say: ‘The ascetic Gotama’s disciples behave like they’ve totally
given those unskillful things up, compared with the disciples of other teachers.’ And that’s how,
when sensible people pursue the matter, they will mostly praise us.
In addition, sensible people, pursuing, pressing, and grilling, would compare teacher with
teacher or community with community: ‘There are things that are skillful, blameless, worth
cultivating, worthy of the noble ones, and bright—and are reckoned as such. Who proceeds
having totally undertaken these things: the ascetic Gotama’s disciples, or the disciples of other
teachers?’
It’s possible that they might say: ‘The ascetic Gotama’s disciples proceed having totally
undertaken those skillful things, compared with the disciples of other teachers.’ And that’s how,
when sensible people pursue the matter, they will mostly praise us.
2. The Noble Eightfold Path

There is, Kassapa, a path, there is a practice, practicing in accordance with which you will know
and see for yourself: ‘Only the ascetic Gotama’s words are timely, true, and meaningful, in line
with the teaching and training.’ And what is that path? It is simply this noble eightfold path, that
is: right view, right thought, right speech, right action, right livelihood, right effort, right
mindfulness, and right immersion. This is the path, this is the practice, practicing in accordance
with which you will know and see for yourself: ‘Only the ascetic Gotama’s words are timely, true,
and meaningful, in line with the teaching and training.’”
3. Practicing Self-Mortification
When he had spoken, Kassapa said to the Buddha:
“Reverend Gotama, those ascetics and brahmins consider these practices of self-mortification
to be what makes someone a true ascetic or brahmin. They go naked, ignoring conventions. They
lick their hands, and don’t come or wait when asked. They don’t consent to food brought to
them, or food prepared on purpose for them, or an invitation for a meal. They don’t receive
anything from a pot or bowl; or from someone who keeps sheep, or who has a weapon or a shovel
in their home; or where a couple is eating; or where there is a woman who is pregnant,
breastfeeding, or who has a man in her home; or where there’s a dog waiting or flies buzzing.
They accept no fish or meat or liquor or wine, and drink no beer. They go to just one house for
alms, taking just one mouthful, or two houses and two mouthfuls, up to seven houses and seven
mouthfuls. They feed on one saucer a day, two saucers a day, up to seven saucers a day. They eat
once a day, once every second day, up to once a week, and so on, even up to once a fortnight.
They live committed to the practice of eating food at set intervals.
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Those ascetics and brahmins also consider these practices of self-mortification to be what
makes someone a true ascetic or brahmin. They eat herbs, millet, wild rice, poor rice, water
lettuce, rice bran, scum from boiling rice, sesame flour, grass, or cow dung. They survive on
forest roots and fruits, or eating fallen fruit.
Those ascetics and brahmins also consider these practices of mortification to be what makes
someone a true ascetic or brahmin. They wear robes of sunn hemp, mixed hemp, corpse-
wrapping cloth, rags, lodh tree bark, antelope hide (whole or in strips), kusa grass, bark, wood-
chips, human hair, horse-tail hair, or owls’ wings. They tear out hair and beard, committed to this
practice. They constantly stand, refusing seats. They squat, committed to persisting in the
squatting position. They lie on a mat of thorns, making a mat of thorns their bed. They make
their bed on a plank, or the bare ground. They lie only on one side. They wear dust and dirt. They
stay in the open air. They sleep wherever they lay their mat. They eat unnatural things,
committed to the practice of eating unnatural foods. They don’t drink, committed to the practice
of not drinking liquids. They’re committed to the practice of immersion in water three times a
day, including the evening.”
4. The Uselessness of Self-Mortification

“Kassapa, someone may practice all those forms of self-mortification, but if they haven’t
developed and realized any accomplishment in ethics, mind, and wisdom, they are far from being
a true ascetic or brahmin. But take a mendicant who develops a heart of love, free of enmity and
ill will. And they realize the undefiled freedom of heart and freedom by wisdom in this very life,
and live having realized it with their own insight due to the ending of defilements. When they
achieve this, they’re called a mendicant who is a ‘true ascetic’ and also ‘a true brahmin’.
When he had spoken, Kassapa said to the Buddha, “It’s hard, Master Gotama, to be a true
ascetic or a true brahmin.”
“It’s typical, Kassapa, in this world to think that it’s hard to be a true ascetic or brahmin. But
someone might practice all those forms of self-mortification. And if it was only because of just
that much, only because of that self-mortification that it was so very hard to be a true ascetic or
brahmin, it wouldn’t be appropriate to say that it’s hard to be a true ascetic or brahmin.
For it would be quite possible for a householder or a householder’s child—or even the bonded
maid who carries the water-jar— to practice all those forms of self-mortification.
It’s because there’s something other than just that much, something other than that self-
mortification that it’s so very hard to be a true ascetic or brahmin. And that’s why it is
appropriate to say that it’s hard to be a true ascetic or brahmin. Take a mendicant who develops
a heart of love, free of enmity and ill will. And they realize the undefiled freedom of heart and
freedom by wisdom in this very life, and live having realized it with their own insight due to the
ending of defilements. When they achieve this, they’re called a mendicant who is a ‘true ascetic’
and also ‘a true brahmin’.
When he had spoken, Kassapa said to the Buddha, “It’s hard, Master Gotama, to know a true
ascetic or a true brahmin.”
“It’s typical in this world to think that it’s hard to know a true ascetic or brahmin. But
someone might practice all those forms of self-mortification. And if it was only by just that much,
only by that self-mortification that it was so very hard to know a true ascetic or brahmin, it
wouldn’t be appropriate to say that it’s hard to know a true ascetic or brahmin.
For it would be quite possible for a householder or a householder’s child—or even the bonded
maid who carries the water-jar— to know that someone is practicing all those forms of self-
mortification.
It’s because there’s something other than just that much, something other than that self-
mortification that it’s so very hard to know a true ascetic or brahmin. And that’s why it is
appropriate to say that it’s hard to know a true ascetic or brahmin. Take a mendicant who
develops a heart of love, free of enmity and ill will. And they realize the undefiled freedom of
heart and freedom by wisdom in this very life, and live having realized it with their own insight
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due to the ending of defilements. When they achieve this, they’re called a mendicant who is a
‘true ascetic’ and also ‘a true brahmin’.”
5. The Accomplishment of Ethics, Immersion, and Wisdom

When he had spoken, Kassapa said to the Buddha, “But Master Gotama, what is that
accomplishment in ethics, in mind, and in wisdom?”
“It’s when a Realized One arises in the world, perfected, a fully awakened Buddha … Seeing
danger in the slightest fault, a mendicant keeps the rules they’ve undertaken. They act skillfully
by body and speech. They’re purified in livelihood and accomplished in ethical conduct. They
guard the sense doors, have mindfulness and situational awareness, and are content.
And how is a mendicant accomplished in ethics? It’s when a mendicant gives up killing living
creatures. They renounce the rod and the sword. They’re scrupulous and kind, living full of
compassion for all living beings. This pertains to their accomplishment in ethics. …
living by unworthy branches of knowledge, by wrong livelihood. … They refrain from such
unworthy branches of knowledge, such wrong livelihood. This pertains to their accomplishment
in ethics.
any quarter. In the same way, a mendicant thus accomplished in ethics sees no danger in any
quarter in regards to their ethical restraint. When they have this entire spectrum of noble ethics,
they experience a blameless happiness inside themselves. That’s how a mendicant is
accomplished in ethics. This, Kassapa, is that accomplishment in ethics. … They enter and remain
in the first absorption … This pertains to their accomplishment in mind. … They enter and remain
in the second absorption … third absorption … fourth absorption. This pertains to their
accomplishment in mind. This, Kassapa, is that accomplishment in mind.
When their mind is immersed like this, they extend and project it toward knowledge and
vision … This pertains to their accomplishment in wisdom. … They understand: ‘… there is no
return to any state of existence.’ This pertains to their accomplishment in wisdom. This, Kassapa,
is that accomplishment in wisdom.
And, Kassapa, there is no accomplishment in ethics, mind, and wisdom that is better or finer
than this.
6. The Lion’s Roar

There are, Kassapa, some ascetics and brahmins who teach ethics. They praise ethical conduct in
many ways. But as far as the highest noble ethics goes, I don’t see anyone who’s my equal, still
less my superior. Rather, I am the one who is superior when it comes to the higher ethics.
There are, Kassapa, some ascetics and brahmins who teach mortification in disgust of sin. They
praise mortification in disgust of sin in many ways. But as far as the highest noble mortification
in disgust of sin goes, I don’t see anyone who’s my equal, still less my superior. Rather, I am the
one who is superior when it comes to the higher mortification in disgust of sin.
There are, Kassapa, some ascetics and brahmins who teach wisdom. They praise wisdom in
many ways. But as far as the highest noble wisdom goes, I don’t see anyone who’s my equal, still
less my superior. Rather, I am the one who is superior when it comes to the higher wisdom.
There are, Kassapa, some ascetics and brahmins who teach freedom. They praise freedom in
many ways. But as far as the highest noble freedom goes, I don’t see anyone who’s my equal, still
less my superior. Rather, I am the one who is superior when it comes to the higher freedom.
It’s possible that wanderers who follow other paths might say: ‘The ascetic Gotama only roars
his lion’s roar in an empty hut, not in an assembly.’ They should be told, ‘Not so!’ What should be
said is this: ‘The ascetic Gotama roars his lion’s roar, and he roars it in an assembly.’
It’s possible that wanderers who follow other paths might say: ‘The ascetic Gotama roars his
lion’s roar, and he roars it in an assembly. But he doesn’t roar it boldly.’ They should be told, ‘Not
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so!’ What should be said is this: ‘The ascetic Gotama roars his lion’s roar, he roars it in an
assembly, and he roars it boldly.’
It’s possible that wanderers who follow other paths might say: ‘The ascetic Gotama roars his
lion’s roar, he roars it in an assembly, and he roars it boldly. But they don’t question him. … Or he
doesn’t answer their questions. … Or his answers are not satisfactory. … Or they don’t think him
worth listening to. … Or they’re not confident after listening. … Or they don’t show their
confidence. … Or they don’t practice accordingly. … Or they don’t succeed in their practice.’ They
should be told, ‘Not so!’ What should be said is this: ‘The ascetic Gotama roars his lion’s roar; he
roars it in an assembly; he roars it boldly; they question him; he answers their questions; his
answers are satisfactory; they think him worth listening to; they’re confident after listening; they
show their confidence; they practice accordingly; and they succeed in their practice.’
7. The Probation For One Previously Ordained

Kassapa, this one time I was staying near Rājagaha, on the Vulture’s Peak Mountain. There a
certain practitioner of self-mortification named Nigrodha asked me about the higher
mortification in disgust of sin. I answered his question. He was extremely happy with my
answer.”
“Sir, who wouldn’t be extremely happy after hearing the Buddha’s teaching? For I too am
extremely happy after hearing the Buddha’s teaching! Excellent, sir! Excellent! As if he were
a lamp in the dark so people with good eyes can see what’s there, so too the Buddha has made the
Saṅgha. Sir, may I receive the going forth, the ordination in the Buddha’s presence?”
“Kassapa, if someone formerly ordained in another sect wishes to take the going forth, the
ordination in this teaching and training, they must spend four months on probation. When four
months have passed, if the mendicants are satisfied, they’ll give the going forth, the ordination
into monkhood. However, I have recognized individual differences in this matter.”
“Sir, if four months probation are required in such a case, I’ll spend four years on probation.
When four years have passed, if the mendicants are satisfied, let them give me the going forth,
the ordination into monkhood.”
And the naked ascetic Kassapa received the going forth, the ordination in the Buddha’s
presence. Not long after his ordination, Venerable Kassapa, living alone, withdrawn, diligent,
keen, and resolute, soon realized the supreme end of the spiritual path in this very life. He lived
having achieved with his own insight the goal for which gentlemen rightly go forth from the lay
life to homelessness.
He understood: “Rebirth is ended; the spiritual journey has been completed; what had to be
done has been done; there is no return to any state of existence.” And Venerable Kassapa became
one of the perfected.
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9. With Poṭṭhapāda:
Poṭṭhapāda Sutta
1. On the Wanderer Poṭṭhapāda

So I have heard. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s
monastery.
Now at that time the wanderer Poṭṭhapāda was residing together with three hundred
wanderers in Mallikā’s single-halled monastery for group debates, set among the flaking pale-
moon ebony trees. Then the Buddha robed up in the morning and, taking his bowl and robe,
entered Sāvatthī for alms.
Then it occurred to him, “It’s too early to wander for alms in Sāvatthī. Why don’t I go to
Mallikā’s monastery to visit the wanderer Poṭṭhapāda?” So that’s what he did.
Now at that time, Poṭṭhapāda was sitting together with a large assembly of wanderers making
an uproar, a dreadful racket. They engaged in all kinds of unworthy talk, such as talk about kings,
bandits, and ministers; talk about armies, threats, and wars; talk about food, drink, clothes, and
beds; talk about garlands and fragrances; talk about family, vehicles, villages, towns, cities, and
countries; talk about women and heroes; street talk and well talk; talk about the departed; motley
talk; tales of land and sea; and talk about being reborn in this or that state of existence.
Poṭṭhapāda saw the Buddha coming off in the distance, and hushed his own assembly, “Be
quiet, good sirs, don’t make a sound. Here comes the ascetic Gotama. The venerable likes quiet
and praises quiet. Hopefully if he sees that our assembly is quiet he’ll see fit to approach.” Then
those wanderers fell silent.
Then the Buddha approached Poṭṭhapāda, who said to him, “Come, Blessed One! Welcome,
Blessed One! It’s been a long time since you took the opportunity to come here. Please, sir, sit
down, this seat is ready.”
The Buddha sat on the seat spread out, while Poṭṭhapāda took a low seat and sat to one side.
The Buddha said to him, “Poṭṭhapāda, what were you sitting talking about just now? What
conversation was unfinished?”
1.1. On the Cessation of Perception
When he said this, the wanderer Poṭṭhapāda said to the Buddha, “Sir, leave aside what we were
sitting talking about just now. It won’t be hard for you to hear about that later.
Sir, a few days ago several ascetics and brahmins who follow various other paths were sitting
together at the debating hall, and this discussion came up among them: ‘How does the cessation
of perception happen?’
Some of them said: ‘A person’s perceptions arise and cease without cause or reason. When they
arise, you become percipient. When they cease, you become non-percipient.’ That’s how some
describe the cessation of perception.
But someone else says: ‘That’s not how it is, gentlemen ! Perception is a person’s self, When it
enters, you become percipient. When it departs, you become non-percipient.’ That’s how some
describe the cessation of perception.
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But someone else says: ‘That’s not how it is, gentlemen ! There are ascetics and brahmins of
great power and might. They insert and extract a person’s perception. When they insert it, you
become percipient. When they extract it, you become non-percipient.’ That’s how some describe
the cessation of perception.
But someone else says: ‘That’s not how it is, gentlemen ! There are deities of great power and
might. They insert and extract a person’s perception. When they insert it, you become
percipient. When they extract it, you become non-percipient.’ That’s how some describe the
cessation of perception.
That reminded me of the Buddha: ‘Surely it must be the Blessed One, the Holy One who is so
skilled in such matters.’ The Buddha is skilled and well-versed in the cessation of perception.
How does the cessation of perception happen?”
1.2. Perception Arises With a Cause
“Regarding this, Poṭṭhapāda, those ascetics and brahmins who say that a person’s perceptions
arise and cease without cause or reason are wrong from the start. Why is that? Because a person’s
perceptions arise and cease with cause and reason. With training, certain perceptions arise and
certain perceptions cease.
And what is that training?” said the Buddha.
a mendicant is accomplished in ethics. … Seeing that the hindrances have been given up in them,
joy springs up. Being joyful, rapture springs up. When the mind is full of rapture, the body
becomes tranquil. When the body is tranquil, they feel bliss. And when blissful, the mind
becomes immersed. Quite secluded from sensual pleasures, secluded from unskillful qualities,
they enter and remain in the first absorption, which has the rapture and bliss born of seclusion,
while placing the mind and keeping it connected. The sensual perception that they had
previously ceases. At that time they have a subtle and true perception of the rapture and bliss
born of seclusion. That’s how, with training, certain perceptions arise and certain perceptions
cease. And this is that training,” said the Buddha.
“Furthermore, as the placing of the mind and keeping it connected are stilled, a mendicant
with internal clarity and confidence, and unified mind, without placing the mind and keeping it
connected. The subtle and true perception of the rapture and bliss born of seclusion that they
had previously ceases. At that time they have a subtle and true perception of the rapture and
bliss born of immersion. That’s how, with training, certain perceptions arise and certain
perceptions cease. And this is that training,” said the Buddha.
“Furthermore, with the fading away of rapture, a mendicant enters and remains in the third
the bliss of which the noble ones declare, ‘Equanimous and mindful, one meditates in bliss.’ The
subtle and true perception of the rapture and bliss born of immersion that they had previously
ceases. At that time they have a subtle and true perception of equanimous bliss. That’s how, with
training, certain perceptions arise and certain perceptions cease. And this is that training,” said
the Buddha.
“Furthermore, giving up pleasure and pain, and ending former happiness and sadness, a
equanimity and mindfulness. The subtle and true perception of equanimous bliss that they had
previously ceases. At that time they have a subtle and true perception of neutral feeling. That’s
how, with training, certain perceptions arise and certain perceptions cease. And this is that
training,” said the Buddha.
“Furthermore, a mendicant, going totally beyond perceptions of form, with the ending of
perceptions of impingement, not focusing on perceptions of diversity, aware that ‘space is
infinite’, enters and remains in the dimension of infinite space. The perception of luminous form
that they had previously ceases. At that time they have a subtle and true perception of the
dimension of infinite space. That’s how, with training, certain perceptions arise and certain
perceptions cease. And this is that training,” said the Buddha.
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“Furthermore, a mendicant, going totally beyond the dimension of infinite space, aware that
‘consciousness is infinite’, enters and remains in the dimension of infinite consciousness. The
subtle and true perception of the dimension of infinite space that they had previously ceases. At
that time they have a subtle and true perception of the dimension of infinite consciousness.
That’s how, with training, certain perceptions arise and certain perceptions cease. And this is
that training,” said the Buddha.
“Furthermore, a mendicant, going totally beyond the dimension of infinite consciousness,
aware that ‘there is nothing at all’, enters and remains in the dimension of nothingness. The
subtle and true perception of the dimension of infinite consciousness that they had previously
ceases. At that time they have a subtle and true perception of the dimension of nothingness.
That’s how, with training, certain perceptions arise and certain perceptions cease. And this is
that training,” said the Buddha.
“Poṭṭhapāda, from the time a mendicant here takes responsibility for their own perception,
they proceed from one stage to the next, gradually reaching the peak of perception. Standing on
the peak of perception they think, ‘Intentionality is bad for me, it’s better to be free of it. For if I
were to intend and choose, these perceptions would cease in me, and other coarser perceptions
would arise. Why don’t I neither make a choice nor form an intention?’ They neither make a
choice nor form an intention. Those perceptions cease in them, and other coarser perceptions
don’t arise. They touch cessation. And that, Poṭṭhapāda, is how the gradual cessation of
perception is attained with awareness.
What do you think, Poṭṭhapāda? Have you ever heard of this before?”
“No, sir. This is how I understand what the Buddha said: ‘From the time a mendicant here
takes responsibility for their own perception, they proceed from one stage to the next, gradually
reaching the peak of perception. Standing on the peak of perception they think, “Intentionality is
bad for me, it’s better to be free of it. For if I were to intend and choose, these perceptions would
cease in me, and other coarser perceptions would arise. Why don’t I neither make a choice nor
form an intention?” Those perceptions cease in them, and other coarser perceptions don’t arise.
They touch cessation. And that is how the gradual cessation of perception is attained with
awareness.’”
“That’s right, Poṭṭhapāda.”
“Does the Buddha describe just one peak of perception, or many?”
“I describe the peak of perception as both one and many.”
“But sir, how do you describe it as one peak and as many?”
“I describe the peak of perception according to the specific manner in which one touches
cessation. That’s how I describe the peak of perception as both one and many.”
“But sir, does perception arise first and knowledge afterwards? Or does knowledge arise first
and perception afterwards? Or do they both arise at the same time?”
“Perception arises first and knowledge afterwards. The arising of perception leads to the
arising of knowledge. They understand, ‘My knowledge arose from a specific condition.’ That is a
way to understand how perception arises first and knowledge afterwards; that the arising of
perception leads to the arising of knowledge.”
1.3. Perception and the Self
“Sir, is perception a person’s self, or are perception and self different things?”
“But Poṭṭhapāda, do you believe in a self?”
“I believe in a substantial self, sir, which is physical, made up of the four primary elements,
and consumes solid food.”
“Suppose there were such a substantial self, Poṭṭhapāda. In that case, perception would be one
thing, the self another. Here is another way to understand how perception and self are different
things. So long as that substantial self remains, still some perceptions arise in a person and others
cease. That is a way to understand how perception and self are different things.”
“Sir, I believe in a mind-made self which is complete in all its various parts, not deficient in
any faculty.”
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“Suppose there were such a mind-made self, Poṭṭhapāda. In that case, perception would be one
thing, the self another. Here is another way to understand how perception and self are different
things. So long as that mind-made self remains, still some perceptions arise in a person and
others cease. That too is a way to understand how perception and self are different things.”
“Sir, I believe in a non-physical self which is made of perception.”
“Suppose there were such a non-physical self, Poṭṭhapāda. In that case, perception would be
one thing, the self another. Here is another way to understand how perception and self are
different things. So long as that non-physical self remains, still some perceptions arise in a
person and others cease. That too is a way to understand how perception and self are different
things.”
“But, sir, am I able to know whether perception is a person’s self, or whether perception and
self are different things?”
“It’s hard for you to understand this, since you have a different view, creed, preference,
practice, and tradition.”
“Well, if that’s the case, sir, then is this right: ‘The cosmos is eternal. This is the only truth,
anything else is wrong’?”
“This has not been declared by me, Poṭṭhapāda.”
“Then is this right: ‘The cosmos is not eternal. This is the only truth, anything else is wrong’?”
“This too has not been declared by me.”
“Then is this right: ‘The cosmos is finite …’ … ‘The cosmos is infinite …’ … ‘The soul and the
body are the same thing …’ … ‘The soul and the body are different things …’ … ‘A Realized One
exists after death …’ … ‘A Realized One doesn’t exist after death …’ … ‘A Realized One both exists
and doesn’t exist after death …’ … ‘A Realized One neither exists nor doesn’t exist after death.
This is the only truth, anything else is wrong’?”
“This too has not been declared by me.”
“Why haven’t these things been declared by the Buddha?”
“Because they’re not beneficial or relevant to the fundamentals of the spiritual life. They don’t
lead to disillusionment, dispassion, cessation, peace, insight, awakening, and extinguishment.
That’s why I haven’t declared them.”
“Then what has been declared by the Buddha?”
“I have declared this: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation
of suffering’ … ‘This is the practice that leads to the cessation of suffering’.”
“Why have these things been declared by the Buddha?”
“Because they are beneficial and relevant to the fundamentals of the spiritual life. They lead to
disillusionment, dispassion, cessation, peace, insight, awakening, and extinguishment. That’s
why I have declared them.”
“That’s so true, Blessed One! That’s so true, Holy One! Please, sir, go at your convenience.”
Then the Buddha got up from his seat and left.
Soon after the Buddha left, those wanderers gave Poṭṭhapāda a comprehensive tongue-lashing,
“No matter what the ascetic Gotama says, Poṭṭhapāda agrees with him: ‘That’s so true, Blessed
One! That’s so true, Holy One!’ We understand that the ascetic Gotama didn’t make any definitive
statement at all regarding whether the cosmos is eternal and so on.”
When they said this, Poṭṭhapāda said to them, “I too understand that the ascetic Gotama didn’t
make any definitive statement at all regarding whether the cosmos is eternal and so on.
Nevertheless, the practice that he describes is true, real, and accurate. It is the regularity of
natural principles, the invariance of natural principles. So how could a sensible person such as I
not agree that what was well spoken by the ascetic Gotama was in fact well spoken?”
2. On Citta Hatthisāriputta
Then after two or three days had passed, Citta Hatthisāriputta and Poṭṭhapāda went to see the
Buddha. Citta Hatthisāriputta bowed and sat down to one side. But the wanderer Poṭṭhapāda
exchanged greetings with the Buddha, and when the greetings and polite conversation were
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over, he sat down to one side. Poṭṭhapāda told the Buddha what had happened after he left. The
Buddha said:
“All those wanderers, Poṭṭhapāda, are blind and sightless. You are the only one who sees. For I
have taught and pointed out both things that are definitive and things that are not definitive.
And what things have I taught and pointed out that are not definitive? ‘The cosmos is eternal’
… ‘The cosmos is not eternal’ … ‘The cosmos is finite’ … ‘The cosmos is infinite’ … ‘The soul is the
same thing as the body’ … ‘The soul and the body are different things’ … ‘A Realized One exists
after death’ … ‘A Realized One doesn’t exist after death’ … ‘A Realized One both exists and doesn’t
exist after death’ … ‘A Realized One neither exists nor doesn’t exist after death.’
And why haven’t I taught and pointed out such things that are not definitive? Because those
things aren’t beneficial or relevant to the fundamentals of the spiritual life. They don’t lead to
disillusionment, dispassion, cessation, peace, insight, awakening, and extinguishment. That’s
why I haven’t taught and pointed them out.
2.1. Things That Are Definitive
And what things have I taught and pointed out that are definitive? ‘This is suffering’ … ‘This is the
cessation of suffering’.”
And why have I taught and pointed out such things that are definitive? Because they are
beneficial and relevant to the fundamentals of the spiritual life. They lead to disillusionment,
dispassion, cessation, peace, insight, awakening, and extinguishment. That’s why I have taught
and pointed them out.
There are some ascetics and brahmins who have this doctrine and view: ‘The self is exclusively
happy and is sound after death.’ I go up to them and say, ‘Is it really true that this is the
venerables’ view?’ And they answer, ‘Yes’. I say to them, ‘But do you meditate knowing and
seeing an exclusively happy world?’ Asked this, they say, ‘No.’
I say to them, ‘But have you perceived an exclusively happy self for a single day or night, or
even half a day or night?’ Asked this, they say, ‘No.’
I say to them, ‘But do you know a path and a practice to realize an exclusively happy world?’
Asked this, they say, ‘No.’
I say to them, ‘But have you ever heard the voice of the deities reborn in an exclusively happy
world saying, “Practice well, dear sirs, practice directly so as to realize an exclusively happy
world. For this is how we practiced, and we were reborn in an exclusively happy world”?’ Asked
this, they say, ‘No.’
What do you think, Poṭṭhapāda? This being so, doesn’t what they say turn out to have no
demonstrable basis?”
“Clearly that’s the case, sir.”
“Suppose, Poṭṭhapāda, a man were to say: ‘Whoever the finest lady in the land is, it is her that I
want, her that I desire!’ They’d say to him, ‘Mister, that finest lady in the land who you desire—do
you know whether she’s an aristocrat, a brahmin, a merchant, or a worker?’ Asked this, he’d say,
‘No.’ They’d say to him, ‘Mister, that finest lady in the land who you desire—do you know her
name or clan? Whether she’s tall or short or medium? Whether her skin is black, brown, or
tawny? What village, town, or city she comes from?’ Asked this, he’d say, ‘No.’ They’d say to him,
‘Mister, do you desire someone who you’ve never even known or seen?’ Asked this, he’d say,
‘Yes.’
What do you think, Poṭṭhapāda? This being so, doesn’t that man’s statement turn out to have
no demonstrable basis?”
“In the same way, the ascetics and brahmins who have those various doctrines and views …
Doesn’t what they say turn out to have no demonstrable basis?”
“Suppose a man was to build a ladder at the crossroads for climbing up to a stilt longhouse.
They’d say to him, ‘Mister, that stilt longhouse that you’re building a ladder for—do you know
whether it’s to the north, south, east, or west? Or whether it’s tall or short or medium?’ Asked
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this, he’d say, ‘No.’ They’d say to him, ‘Mister, are you building a ladder for a longhouse that
you’ve never even known or seen?’ Asked this, he’d say, ‘Yes.’
What do you think, Poṭṭhapāda? This being so, doesn’t that man’s statement turn out to have
no demonstrable basis?”
“In the same way, the ascetics and brahmins who have those various doctrines and views …
Doesn’t what they say turn out to have no demonstrable basis?”
2.2. Three Kinds of Reincarnation
“Poṭṭhapāda, there are these three kinds of reincarnation: a substantial reincarnation, a mind-
made reincarnation, and a non-physical reincarnation. And what is a substantial reincarnation?
It is physical, made up of the four primary elements, and consumes solid food. What is a mind-
made reincarnation? It is physical, mind-made, complete in all its various parts, not deficient in
any faculty. What is a non-physical reincarnation? It is non-physical, made of perception.
I teach the Dhamma for the giving up of these three kinds of reincarnation: ‘When you
practice accordingly, corrupting qualities will be given up in you and cleansing qualities will
grow. You’ll enter and remain in the fullness and abundance of wisdom, having realized it with
your own insight in this very life.’ Poṭṭhapāda, you might think: ‘Corrupting qualities will be
given up and cleansing qualities will grow. One will enter and remain in the fullness and
abundance of wisdom, having realized it with one’s own insight in this very life. But such a life is
suffering.’ But you should not see it like this. Corrupting qualities will be given up and cleansing
qualities will grow. One will enter and remain in the fullness and abundance of wisdom, having
realized it with one’s own insight in this very life. And there will be only joy and happiness,
tranquility, mindfulness and awareness. Such a life is blissful.
If others should ask us, ‘But reverends, what is that substantial reincarnation?’ We’d answer
like this, ‘This is that substantial reincarnation.’
If others should ask us, ‘But reverends, what is that mind-made reincarnation?’ We’d answer
like this, ‘This is that mind-made reincarnation.’
If others should ask us, ‘But reverends, what is that non-physical reincarnation?’ We’d answer
like this, ‘This is that non-physical reincarnation.’
What do you think, Poṭṭhapāda? This being so, doesn’t that statement turn out to have a
“Suppose a man were to build a ladder for climbing up to a stilt longhouse right underneath
that longhouse. They’d say to him, ‘Mister, that stilt longhouse that you’re building a ladder for—
do you know whether it’s to the north, south, east, or west? Or whether it’s tall or short or
medium?’ He’d say, ‘This is that stilt longhouse for which I’m building a ladder, right underneath
it.’
What do you think, Poṭṭhapāda? This being so, doesn’t that man’s statement turn out to have a
When the Buddha had spoken, Citta Hatthisāriputta said, “Sir, while in a substantial
reincarnation, are the mind-made and non-physical reincarnations fictitious, and only the
substantial reincarnation real? While in a mind-made reincarnation, are the substantial and non-
physical reincarnations fictitious, and only the mind-made reincarnation real? While in a non-
physical reincarnation, are the substantial and mind-made reincarnations fictitious, and only the
non-physical reincarnation real?”
“While in a substantial reincarnation, it’s not referred to as a mind-made or non-physical
reincarnation, only as a substantial reincarnation. While in a mind-made reincarnation, it’s not
referred to as a substantial or non-physical reincarnation, only as a mind-made reincarnation.
While in a non-physical reincarnation, it’s not referred to as a substantial or mind-made
reincarnation, only as a non-physical reincarnation.
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Citta, suppose they were to ask you, ‘Did you exist in the past? Will you exist in the future? Do
you exist now?’ How would you answer?”
“Sir, if they were to ask me this, I’d answer like this, ‘I existed in the past. I will exist in the
future. I exist now.’ That’s how I’d answer.”
“But Citta, suppose they were to ask you, ‘Is the reincarnation you had in the past your only
real one, and those of the future and present fictitious? Is the reincarnation you will have in the
future your only real one, and those of the past and present fictitious? Is the reincarnation you
have now your only real one, and those of the past and future fictitious?’ How would you
answer?”
“Sir, if they were to ask me this, I’d answer like this, ‘The reincarnation I had in the past was
real at that time, and those of the future and present fictitious. The reincarnation I will have in
the future will be real at the time, and those of the past and present fictitious. The reincarnation I
have now is real at this time, and those of the past and future fictitious.’ That’s how I’d answer.”
“In the same way, while in any one of the three reincarnations, it’s not referred to as the other
two, only under its own name.
From a cow comes milk, from milk comes curds, from curds come butter, from butter comes
ghee, and from ghee comes cream of ghee. And the cream of ghee is said to be the best of these.
While it’s milk, it’s not referred to as curds, butter, ghee, or cream of ghee. It’s only referred to as
milk. While it’s curd or butter or ghee or cream of ghee, it’s not referred to as anything else, only
under its own name. In the same way, while in any one of the three reincarnations, it’s not
referred to as the other two, only under its own name. These are the world’s usages, terms,
expressions, and descriptions, which the Realized One uses without misapprehending them.”
When he had spoken, the wanderer Poṭṭhapāda said to the Buddha, “Excellent, sir! Excellent!
As if he were righting the overturned, or revealing the hidden, or pointing out the path to the
lost, or lighting a lamp in the dark so people with good eyes can see what’s there, so too the
Buddha has made the teaching clear in many ways. I go for refuge to the Buddha, to the teaching,
and to the mendicant Saṅgha. From this day forth, may the Buddha remember me as a lay
follower who has gone for refuge for life.”
2.3. The Ordination of Citta Hatthisāriputta
But Citta Hatthisāriputta said to the Buddha, “Excellent, sir! Excellent! As if he were righting the
overturned, or revealing the hidden, or pointing out the path to the lost, or lighting a lamp in the
dark so people with good eyes can see what’s there, so too the Buddha has made the teaching
clear in many ways. I go for refuge to the Buddha, to the teaching, and to the mendicant Saṅgha.
Sir, may I receive the going forth, the ordination in the Buddha’s presence?”
And Citta Hatthisāriputta received the going forth, the ordination in the Buddha’s presence.
Not long after his ordination, Venerable Citta Hatthisāriputta, living alone, withdrawn, diligent,
keen, and resolute, soon realized the supreme end of the spiritual path in this very life. He lived
having achieved with his own insight the goal for which gentlemen rightly go forth from the lay
life to homelessness. He understood: “Rebirth is ended; the spiritual journey has been completed;
what had to be done has been done; there is no return to any state of existence.” And Venerable
Citta Hatthisāriputta became one of the perfected.
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10. With Subha:
Subha Sutta
So I have heard. At one time Venerable Ānanda was staying near Sāvatthī in Jeta’s Grove,
Anāthapiṇḍika’s monastery. It was not long after the Buddha had become fully extinguished.
Now at that time the brahmin student Subha, Todeyya’s son, was residing in Sāvatthī on some
business. Then he addressed a certain student, “Here, student, go to the ascetic Ānanda and in my
name bow with your head to his feet. Ask him if he is healthy and well, nimble, strong, and living
comfortably. And then say: ‘Sir, please visit the student Subha, Todeyya’s son, at his home out of
compassion.’”
“Yes, sir,” replied the student, and did as he was asked.
When he had spoken, Venerable Ānanda said to him, “It’s not the right time, student. I’ve
drunk sufficient refreshments for today. But hopefully tomorrow I’ll get a chance to visit him.”
“Yes, sir,” replied the student. He went back to Subha, and told him what had happened,
adding, “This much, sir, I managed to do. At least Master Ānanda will take the opportunity to
visit tomorrow.”
Then when the night had passed, Ānanda robed up in the morning and, taking his bowl and
robe, went with Venerable Cetaka as his second monk to Subha’s home, where he sat on the seat
spread out. Then Subha went up to Ānanda, and exchanged greetings with him. When the
greetings and polite conversation were over, he sat down to one side and said to Ānanda:
“Master Ānanda, you were Master Gotama’s attendant. You were close to him, living in his
presence. You ought to know what things Master Gotama praised, and in which he encouraged,
settled, and grounded all these people. What were those things?”
“Student, the Buddha praised three sets of things, and that’s what he encouraged, settled, and
grounded all these people in. What three? The entire spectrum of noble ethics, immersion, and
wisdom. These are the three sets of things that the Buddha praised.”
1. The Entire Spectrum of Ethics

“But what was that noble spectrum of ethics that the Buddha praised?”
“Student, it’s when a Realized One arises in the world, perfected, a fully awakened Buddha,
reveals a spiritual practice that’s entirely full and pure. A householder hears that teaching, or a
householder’s child, or someone reborn in some clan. They gain faith in the Realized One, and
reflect: ‘Living in a house is cramped and dirty, but the life of one gone forth is wide open. It’s not
easy for someone living at home to lead the spiritual life utterly full and pure, like a polished
shell. Why don’t I shave off my hair and beard, dress in ocher robes, and go forth from the lay life
to homelessness?’ After some time they give up a large or small fortune, and a large or small
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family circle. They shave off hair and beard, dress in ocher robes, and go forth from the lay life to
homelessness. Once they’ve gone forth, they live restrained in the monastic code, conducting
themselves well and seeking alms in suitable places. Seeing danger in the slightest fault, they
keep the rules they’ve undertaken. They act skillfully by body and speech. They’re purified in
livelihood and accomplished in ethical conduct. They guard the sense doors, have mindfulness
and situational awareness, and are content.
And how is a mendicant accomplished in ethics? It’s when a mendicant gives up killing living
creatures. They renounce the rod and the sword. They’re scrupulous and kind, living full of
compassion for all living beings. … This pertains to their ethics.
herbs. They refrain from such unworthy branches of knowledge, such wrong livelihood. … This
any quarter. A mendicant thus accomplished in ethics sees no danger in any quarter in regards to
their ethical restraint. When they have this entire spectrum of noble ethics, they experience a
blameless happiness inside themselves. That’s how a mendicant is accomplished in ethics.
This is that noble spectrum of ethics that the Buddha praised. But there is still more to be
done.”
“It’s incredible, Master Ānanda, it’s amazing, This noble spectrum of ethics is complete, not
lacking anything! Such a complete spectrum of ethics cannot be seen among the other ascetics
and brahmins. Were other ascetics and brahmins to see such a complete spectrum of noble ethics
in themselves, they’d be delighted with just that much: ‘At this point it’s enough; at this point our
work is done. We’ve reached the goal of our ascetic life. There is nothing more to be done.’ And
yet you say: ‘But there is still more to be done.’
2. The Spectrum of Immersion

But what, Master Ānanda, was that noble spectrum of immersion that the Buddha praised?”
“And how, student, does a mendicant guard the sense doors? When a mendicant sees a sight
with their eyes, they don’t get caught up in the features and details. If the faculty of sight were
left unrestrained, bad unskillful qualities of desire and aversion would become overwhelming.
For this reason, they practice restraint, protecting the faculty of sight, and achieving its restraint.
When they hear a sound with their ears … When they smell an odor with their nose … When they
taste a flavor with their tongue … When they feel a touch with their body … When they know a
thought with their mind, they don’t get caught up in the features and details. If the faculty of
mind were left unrestrained, bad unskillful qualities of desire and aversion would become
overwhelming. For this reason, they practice restraint, protecting the faculty of mind, and
achieving its restraint. When they have this noble sense restraint, they experience an unsullied
bliss inside themselves. That’s how a mendicant guards the sense doors.
And how does a mendicant have mindfulness and situational awareness? It’s when a
mendicant acts with situational awareness when going out and coming back; when looking ahead
and aside; when bending and extending the limbs; when bearing the outer robe, bowl and robes;
when eating, drinking, chewing, and tasting; when urinating and defecating; when walking,
standing, sitting, sleeping, waking, speaking, and keeping silent. That’s how a mendicant has
mindfulness and situational awareness.
And how is a mendicant content? It’s when a mendicant is content with robes to look after the
body and alms-food to look after the belly. Wherever they go, they set out taking only these
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things. They’re like a bird: wherever it flies, wings are its only burden. In the same way, a
mendicant is content with robes to look after the body and alms-food to look after the belly.
Wherever they go, they set out taking only these things. That’s how a mendicant is content.
When they have this noble spectrum of ethics, this noble sense restraint, this noble
mindfulness and situational awareness, and this noble contentment, they frequent a secluded
lodging—a wilderness, the root of a tree, a hill, a ravine, a mountain cave, a charnel ground, a
forest, the open air, a heap of straw. After the meal, they return from alms-round, sit down cross-
legged with their body straight, and establish mindfulness right there.
Giving up desire for the world, they meditate with a heart rid of desire, cleansing the mind of
desire. Giving up ill will and malevolence, they meditate with a mind rid of ill will, full of
compassion for all living beings, cleansing the mind of ill will. Giving up dullness and drowsiness,
they meditate with a mind rid of dullness and drowsiness, perceiving light, mindful and aware,
cleansing the mind of dullness and drowsiness. Giving up restlessness and remorse, they
meditate without restlessness, their mind peaceful inside, cleansing the mind of restlessness and
remorse. Giving up doubt, they meditate having gone beyond doubt, not undecided about skillful
qualities, cleansing the mind of doubt.
Suppose a man who has gotten into debt were to apply himself to work, and his efforts proved
successful. He would pay off the original loan and have enough left over to support his partner.
Thinking about this, he’d be filled with joy and happiness.
Suppose there was a person who was sick, suffering, gravely ill. They’d lose their appetite and
get physically weak. But after some time they’d recover from that illness, and regain their
appetite and their strength. Thinking about this, they’d be filled with joy and happiness.
Suppose a person was imprisoned in a jail. But after some time they were released from jail,
safe and sound, with no loss of wealth. Thinking about this, they’d be filled with joy and
happiness.
Suppose a person was a bondservant. They belonged to someone else and were unable to go
where they wish. But after some time they’d be freed from servitude and become their own
master, an emancipated individual able to go where they wish. Thinking about this, they’d be
Suppose there was a person with wealth and property who was traveling along a desert road,
which was perilous, with nothing to eat. But after some time they crossed over the desert safely,
reaching the neighborhood of a village, a sanctuary free of peril. Thinking about this, they’d be
In the same way, as long as these five hindrances are not given up inside themselves, a
mendicant regards them as a debt, a disease, a prison, slavery, and a desert crossing.
But when these five hindrances are given up inside themselves, a mendicant regards this as
freedom from debt, good health, release from prison, emancipation, and sanctuary.
Seeing that the hindrances have been given up in them, joy springs up. Being joyful, rapture
tranquil, they feel bliss. And when blissful, the mind becomes immersed.
remain in the first absorption, which has the rapture and bliss born of seclusion, while placing
the mind and keeping it connected. They drench, steep, fill, and spread their body with rapture
and bliss born of seclusion. There’s no part of the body that’s not spread with rapture and bliss
born of seclusion.
It’s like when a deft bathroom attendant or their apprentice pours bath powder into a bronze
dish, sprinkling it little by little with water. They knead it until the ball of bath powder is soaked
and saturated with moisture, spread through inside and out; yet no moisture oozes out.
bliss born of seclusion. There’s no part of the body that’s not spread with rapture and bliss born
of seclusion. This pertains to their immersion.
with internal clarity and confidence, and unified mind, without placing the mind and keeping it
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connected. They drench, steep, fill, and spread their body with rapture and bliss born of
immersion. There’s no part of the body that’s not spread with rapture and bliss born of
immersion.
It’s like a deep lake fed by spring water. There’s no inlet to the east, west, north, or south, and
no rainfall to replenish it from time to time. But the stream of cool water welling up in the lake
drenches, steeps, fills, and spreads throughout the lake. There’s no part of the lake that’s not
spread through with cool water.
bliss born of immersion. There’s no part of the body that’s not spread with rapture and bliss born
of immersion. This pertains to their immersion.
the bliss of which the noble ones declare, ‘Equanimous and mindful, one meditates in bliss.’ They
drench, steep, fill, and spread their body with bliss free of rapture. There’s no part of the body
that’s not spread with bliss free of rapture.
It’s like a pool with blue water lilies, or pink or white lotuses. Some of them sprout and grow in
the water without rising above it, thriving underwater. From the tip to the root they’re
drenched, steeped, filled, and soaked with cool water. There’s no part of them that’s not soaked
with cool water.
In the same way, a mendicant drenches, steeps, fills, and spreads their body with bliss free of
rapture. There’s no part of the body that’s not spread with bliss free of rapture. This pertains to
their immersion.
equanimity and mindfulness. They sit spreading their body through with pure bright mind.
There’s no part of the body that’s not spread with pure bright mind.
It’s like someone sitting wrapped from head to foot with white cloth. There’s no part of the
body that’s not spread over with white cloth.
In the same way, a mendicant sits spreading their body through with pure bright mind.
There's no part of their body that's not spread with pure bright mind. This pertains to their
immersion.
This is that noble spectrum of immersion that the Buddha praised. But there is still more to be
done.”
“It’s incredible, Master Ānanda, it’s amazing! This noble spectrum of immersion is complete,
not lacking anything! Such a complete spectrum of immersion cannot be seen among the other
ascetics and brahmins. Were other ascetics and brahmins to see such a complete spectrum of
noble immersion in themselves, they’d be delighted with just that much: ‘At this point it’s
enough; at this point our work is done. We’ve reached the goal of our ascetic life. There is
nothing more to be done.’ And yet you say: ‘But there is still more to be done.’
3. The Spectrum of Wisdom

But what, Master Ānanda, was that noble spectrum of wisdom that the Buddha praised?”
“When their mind has become immersed in samādhi like this—purified, bright, flawless, rid of
knowledge and vision. They understand: ‘This body of mine is physical. It’s made up of the four
primary elements, produced by mother and father, built up from rice and porridge, liable to
impermanence, to wearing away and erosion, to breaking up and destruction. And this
consciousness of mine is attached to it, tied to it.’
Suppose there was a beryl gem that was naturally beautiful, eight-faceted, well-worked,
transparent, clear, and unclouded, endowed with all good qualities. And it was strung with a
thread of blue, yellow, red, white, or golden brown. And someone with good eyesight were to
take it in their hand and examine it: ‘This beryl gem is naturally beautiful, eight-faceted, well-
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worked, transparent, clear, and unclouded, endowed with all good qualities. And it’s strung with
a thread of blue, yellow, red, white, or golden brown.’
project it toward knowledge and vision. This pertains to their wisdom.
the creation of a mind-made body. From this body they create another body, physical, mind-
made, complete in all its various parts, not deficient in any faculty.
Suppose a person was to draw a reed out from its sheath. They’d think: ‘This is the reed, this is
the sheath. The reed and the sheath are different things. The reed has been drawn out from the
sheath.’ Or suppose a person was to draw a sword out from its scabbard. They’d think: ‘This is the
sword, this is the scabbard. The sword and the scabbard are different things. The sword has been
drawn out from the scabbard.’ Or suppose a person was to draw a snake out from its slough.
They’d think: ‘This is the snake, this is the slough. The snake and the slough are different things.
The snake has been drawn out from the slough.’
project it toward the creation of a mind-made body. This pertains to their wisdom.
psychic power. They wield the many kinds of psychic power: multiplying themselves and
becoming one again; going unimpeded through a wall, a rampart, or a mountain as if through
space; diving in and out of the earth as if it were water; walking on water as if it were earth;
flying cross-legged through the sky like a bird; touching and stroking with the hand the sun and
moon, so mighty and powerful; controlling the body as far as the Brahmā realm.
Suppose an expert potter or their apprentice had some well-prepared clay. They could
produce any kind of pot that they like. Or suppose an expert ivory-carver or their apprentice had
some well-prepared ivory. They could produce any kind of ivory item that they like. Or suppose
an expert goldsmith or their apprentice had some well-prepared gold. They could produce any
kind of gold item that they like.
project it toward psychic power. This pertains to their wisdom.
clairaudience. With clairaudience that is purified and superhuman, they hear both kinds of
sounds, human and divine, whether near or far. Suppose there was a person traveling along the
road. They’d hear the sound of drums, clay drums, horns, kettledrums, and tom-toms. They’d
think: ‘That’s the sound of drums,’ and ‘that’s the sound of clay-drums,’ and ‘that’s the sound of
horns, kettledrums, and tom-toms.’
project it toward clairaudience. This pertains to their wisdom.
comprehending the minds of others. They understand mind with greed as ‘mind with greed’, and
mind without greed as ‘mind without greed’. They understand mind with hate … mind without
hate … mind with delusion … mind without delusion … constricted mind … scattered mind …
expansive mind … unexpansive mind … mind that is not supreme … mind that is supreme …
immersed mind … unimmersed mind … freed mind … They understand unfreed mind as ‘unfreed
mind’.
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Suppose there was a woman or man who was young, youthful, and fond of adornments, and
they check their own reflection in a clean bright mirror or a clear bowl of water. If they had a
spot they’d know ‘I have a spot,’ and if they had no spots they’d know ‘I have no spots.’
project it toward comprehending the minds of others. This pertains to their wisdom.
recollection of past lives. They recollect many kinds of past lives, that is, one, two, three, four,
five, ten, twenty, thirty, forty, fifty, a hundred, a thousand, a hundred thousand rebirths; many
eons of the world contracting, many eons of the world expanding, many eons of the world
ended. When I passed away from that place I was reborn somewhere else. Passing away from
there, I was reborn elsewhere, and there I had such a name, such a family, such appearance, such
food, such experience of happiness and suffering, and such a life-span. Passing away from there, I
was reborn here.’ And so they recollect their many kinds of past lives, with features and details.
Suppose a person was to leave their home village and go to another village. From that village
they’d go to yet another village. And from that village they’d return to their home village. They’d
think: ‘I went from my home village to another village. There I stood like this, sat like that, spoke
like this, or kept silent like that. From that village I went to yet another village. There too I stood
like this, sat like that, spoke like this, or kept silent like that. And from that village I returned to
my home village.’
project it toward recollection of past lives. This pertains to their wisdom.
knowledge of the death and rebirth of sentient beings. With clairvoyance that is purified and
reborn according to their deeds. ‘These dear beings did bad things by way of body, speech, and
mind. They spoke ill of the noble ones; they had wrong view; and they chose to act out of that
wrong view. When their body breaks up, after death, they’re reborn in a place of loss, a bad place,
the underworld, hell. These dear beings, however, did good things by way of body, speech, and
mind. They never spoke ill of the noble ones; they had right view; and they chose to act out of
that right view. When their body breaks up, after death, they’re reborn in a good place, a
heavenly realm.’ And so, with clairvoyance that is purified and superhuman, they see sentient
beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place
or a bad place. They understand how sentient beings are reborn according to their deeds.
Suppose there was a stilt longhouse at the central square. A person with good eyesight
standing there might see people entering and leaving a house, walking along the streets and
paths, and sitting at the central square. They’d think: ‘These are people entering and leaving a
house, walking along the streets and paths, and sitting at the central square.’
flawless, rid of corruptions, pliable, workable, steady, and imperturbable—they extend and
project it toward knowledge of the death and rebirth of sentient beings. This pertains to their
wisdom.
knowledge of the ending of defilements. They truly understand: ‘This is suffering’ … ‘This is the
cessation of suffering’. They truly understand: ‘These are defilements’ … ‘This is the origin of
defilements’ … ‘This is the cessation of defilements’ … ‘This is the practice that leads to the
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cessation of defilements’. Knowing and seeing like this, their mind is freed from the defilements
of sensuality, desire to be reborn, and ignorance. When they’re freed, they know they’re freed.
They understand: ‘Rebirth is ended, the spiritual journey has been completed, what had to be
done has been done, there is no return to any state of existence.’
Suppose that in a mountain glen there was a lake that was transparent, clear, and unclouded. A
person with good eyesight standing on the bank would see the mussel shells, gravel and pebbles,
and schools of fish swimming about or staying still. They’d think: ‘This lake is transparent, clear,
and unclouded. And here are the mussel shells, gravel and pebbles, and schools of fish swimming
about or staying still.’
project it toward knowledge of the ending of defilements. This pertains to their wisdom.
This is that noble spectrum of wisdom that the Buddha praised. And there is nothing more to
be done.”
“It’s incredible, Master Ānanda, it’s amazing! This noble spectrum of wisdom is complete, not
lacking anything! Such a complete spectrum of wisdom cannot be seen among the other ascetics
and brahmins. And there is nothing more to be done. Excellent, Master Ānanda! Excellent! As if
lighting a lamp in the dark so people with good eyes can see what’s there, Master Ānanda has
made the teaching clear in many ways. I go for refuge to Master Gotama, to the teaching, and to
the mendicant Saṅgha. From this day forth, may Master Ānanda remember me as a lay follower
who has gone for refuge for life.”
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11. With Kevaddha:
Kevaṭṭa Sutta
So I have heard. At one time the Buddha was staying near Nālandā in Pāvārika’s mango grove.
Then the householder Kevaddha went up to the Buddha, bowed, sat down to one side, and said
to him, “Sir, this Nāḷandā is successful and prosperous and full of people. Sir, please direct a
mendicant to perform a demonstration of superhuman psychic power. Then Nāḷandā will become
even more devoted to the Buddha!”
When he said this, The Buddha said, “Kevaddha, I do not teach the mendicants like this: ‘Come
now, mendicants, perform a demonstration of superhuman psychic power for the white-clothed
laypeople.’”
For a second time, Kevaddha made the same request, and the Buddha gave the same answer.
For a third time, Kevaddha made the same request, and the Buddha said the following.
1. The Demonstration of Psychic Power

“Kevaddha, there are three kinds of demonstration, which I declare having realized them with
my own insight. What three? The demonstration of psychic power, the demonstration of
revealing, and the demonstration of instruction.
And what is the demonstration of psychic power? It’s a mendicant who wields the many kinds
of psychic power: multiplying themselves and becoming one again; going unimpeded through a
wall, a rampart, or a mountain as if through space; diving in and out of the earth as if it were
water; walking on water as if it were earth; flying cross-legged through the sky like a bird;
touching and stroking with the hand the sun and moon, so mighty and powerful; controlling the
body as far as the Brahmā realm.
Then someone with faith and confidence sees that mendicant performing those superhuman
feats.
They tell someone else who lacks faith and confidence: ‘It’s incredible, it’s amazing! The
ascetic has such psychic power and might! I saw him myself, performing all these superhuman
feats!’
But the one lacking faith and confidence would say to them: ‘There’s a spell named Gandhārī.
Using that a mendicant can perform such superhuman feats.’
What do you think, Kevaddha? Wouldn’t someone lacking faith speak like that?”
“They would, sir.”
“Seeing this drawback in psychic power, I’m horrified, repelled, and disgusted by
demonstrations of psychic power.
2. The Demonstration of Revealing

And what is the demonstration of revealing? In one case, someone reveals the mind, mentality,
thoughts, and reflections of other beings and individuals: ‘This is what you’re thinking, such is
your thought, and thus is your state of mind.’
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Then someone with faith and confidence sees that mendicant revealing another person’s
thoughts. They tell someone else who lacks faith and confidence: ‘It’s incredible, it’s amazing!
The ascetic has such psychic power and might! I saw him myself, revealing the thoughts of
another person!’
But the one lacking faith and confidence would say to them: ‘There’s a spell named Māṇikā.
Using that a mendicant can reveal another person’s thoughts.’
What do you think, Kevaddha? Wouldn’t someone lacking faith speak like that?”
“They would, sir.”
“Seeing this drawback in psychic power, I’m horrified, repelled, and disgusted by
demonstrations of psychic power.
3. The Demonstration of Instruction

And what is the demonstration of instruction? It’s when a mendicant instructs others like this:
‘Think like this, not like that. Focus your mind like this, not like that. Give up this, and live having
achieved that.’ This is called the demonstration of instruction.
Furthermore, a Realized One arises in the world … That’s how a mendicant is accomplished in
ethics. … They enter and remain in the first absorption … This is called the demonstration of
instruction.
They enter and remain in the second absorption … third absorption … fourth absorption. This
too is called the demonstration of instruction.
They extend and project the mind toward knowledge and vision … This too is called the
demonstration of instruction.
They understand: ‘… there is no return to any state of existence.’ This too is called the
demonstration of instruction.
These, Kevaddha, are the three kinds of demonstration, which I declare having realized them
with my own insight.
4. On the Mendicant In Search of the Cessation of Being

Once it so happened, Kevaddha, that a mendicant in this very Saṅgha had the following thought,
‘Where do these four primary elements cease without anything left over, namely, the elements of
earth, water, fire, and air?’
Then that mendicant attained a state of immersion such that a path to the gods appeared.
Then he approached the Gods of the Four Great Kings and said, ‘Reverends, where do these four
primary elements cease without anything left over, namely, the elements of earth, water, fire,
and air?’
When he said this, those gods said to him, ‘Mendicant, we too do not know this. But the Four
Great Kings are our superiors. They might know.’
Then he approached the Four Great Kings and asked the same question. But they also said to
him, ‘Mendicant, we too do not know this. But the gods of the Thirty-Three … Sakka, lord of gods
… the gods of Yāmā … the god named Suyāma … the Joyful gods … the god named Santussita … the
gods who delight in creation … the god named Sunimmita … the gods who control the creation of
others … the god named Vasavattī … the gods of Brahmā’s Host. They might know.’
Then that mendicant attained a state of immersion such that a path to Brahmā appeared. Then
he approached those gods and said, ‘Reverends, where do these four primary elements cease
without anything left over, namely, the elements of earth, water, fire, and air?’ But they also said
to him, ‘Mendicant, we too do not know this. But there is Brahmā, the Great Brahmā, the
those yet to be born. He is our superior. He might know.’
‘But reverends, where is that Brahmā now?’ ‘We also don’t know where he is or what way he
lies. But by the signs that are seen—light arising and radiance appearing—we know that Brahmā
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will appear. For this is the precursor for the appearance of Brahmā, namely light arising and
radiance appearing.’ Not long afterwards, the Great Brahmā appeared.
Then that mendicant approached the Great Brahmā and said to him, ‘Reverend, where do
these four primary elements cease without anything left over, namely, the elements of earth,
water, fire, and air?’ The Great Brahmā said to him, ‘I am Brahmā, the Great Brahmā, the
those yet to be born.’
For a second time, that mendicant said to the Great Brahmā, ‘Reverend, I am not asking you
whether you are Brahmā, the Great Brahmā, the Undefeated, the Champion, the Universal Seer,
the Wielder of Power, the Lord God, the Maker, the Author, the Best, the Begetter, the Controller,
the Father of those who have been born and those yet to be born. I am asking where these four
primary elements cease without anything left over.’
For a second time, the Great Brahmā said to him, ‘I am Brahmā, the Great Brahmā, the
those yet to be born.’ For a third time, that mendicant said to the Great Brahmā, ‘Reverend, I am
not asking you whether you are Brahmā, the Great Brahmā, the Undefeated, the Champion, the
Universal Seer, the Wielder of Power, the Lord God, the Maker, the Author, the Best, the Begetter,
the Controller, the Father of those who have been born and those yet to be born. I am asking
where these four primary elements cease without anything left over.’
Then the Great Brahmā took that mendicant by the arm, led him off to one side, and said to
him, ‘Mendicant, these gods think that there is nothing at all that I don’t know and see and
understand and realize. That’s why I didn’t answer in front of them. But I too do not know where
these four primary elements cease with nothing left over. Therefore, mendicant, the misdeed is
yours alone, the mistake is yours alone, in that you passed over the Buddha and searched
elsewhere for an answer to this question. Mendicant, go to the Buddha and ask him this question.
You should remember it in line with his answer.’
Then that mendicant, as easily as a strong person would extend or contract their arm,
vanished from the Brahmā realm and reappeared in front of me. Then he bowed, sat down to one
side, and said to me, ‘Sir, where do these four primary elements cease without anything left over,
namely, the elements of earth, water, fire, and air?’
4.1. The Simile of the Land-Spotting Bird
When he said this, I said to him:
‘Once upon a time, mendicant, some sea-merchants set sail for the ocean deeps, taking with
them a land-spotting bird. When their ship was out of sight of land, they released the bird. It flew
right away to the east, the west, the north, the south, upwards, and in-between. If it saw land on
any side, it went there and stayed. But if it saw no land on any side it returned to the ship.
In the same way, after failing to get an answer to this question even after searching as far as
the Brahmā realm, you’ve returned to me. Mendicant, this is not how the question should be
asked: “Sir, where do these four primary elements cease without anything left over, namely, the
elements of earth, water, fire, and air?”
This is how the question should be asked:
“Where do water and earth,
fire and air find no footing;
where do long and short,
fine and coarse, beautiful and ugly;
where do name and form
cease with nothing left over?”
And the answer to that is:
“Consciousness that’s invisible,
infinite, radiant all round.
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Here’s where water and earth,
fire and air find no footing;
here’s where long and short,

fine and coarse, beautiful and ugly;
here’s where name and form
cease with nothing left over—
with the cessation of consciousness,
that’s where this ceases.”’”
That is what the Buddha said. Satisfied, the householder Kevaddha was happy with what the
Buddha said.
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12. With Lohicca:
Lohicca Sutta
large Saṅgha of five hundred mendicants when he arrived at Sālavatikā.
Now at that time the brahmin Lohicca was living in Sālavatikā. It was a crown property given
by King Pasenadi of Kosala, teeming with living creatures, full of hay, wood, water, and grain, a
royal endowment of the highest quality.
Now at that time Lohicca had the following harmful misconception: “Should an ascetic or
brahmin achieve some skillful quality, they ought not inform anyone else. For what can one
person do for another? Suppose someone cut off an old bond, only to create another new bond.
That’s the consequence of such a wicked, greedy deed, I say. For what can one person do for
another?”
Lohicca heard:
Sālavatikā, together with a large Saṅgha of five hundred mendicants. He has this good
reputation: ‘That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge
and conduct, holy, knower of the world, supreme guide for those who wish to train, teacher of
gods and humans, awakened, blessed.’ He has realized with his own insight this world—with its
gods, Māras and Brahmās, this population with its ascetics and brahmins, gods and humans—and
he makes it known to others. He teaches Dhamma that’s good in the beginning, good in the
middle, and good in the end, meaningful and well-phrased. And he reveals a spiritual practice
that’s entirely full and pure. It’s good to see such perfected ones.”
Then Lohicca addressed his barber Rosika, “Here, dear Rosika, go to the ascetic Gotama and in
my name bow with your head to his feet. Ask him if he is healthy and well, nimble, strong, and
living comfortably. And then ask him whether he, together with the mendicant Saṅgha, might
accept tomorrow’s meal from the brahmin Lohicca.”
“Yes, sir,” Rosika replied. He did as he was asked, and the Buddha consented in silence.
Then, knowing that the Buddha had consented, Rosika got up from his seat, went to Lohicca,
and said to him, “I gave the Buddha your message, and he accepted.”
And when the night had passed Lohicca had a variety of delicious foods prepared in his own
home. Then he had the Buddha informed of the time, saying, “Here, dear Rosika, go to the ascetic
Gotama and announce the time, saying: ‘It’s time, Master Gotama, the meal is ready.’”
“Yes, sir,” Rosika replied. He did as he was asked.
Then the Buddha robed up in the morning and, taking his bowl and robe, went to Sālavatikā
together with the Saṅgha of mendicants. Now, Rosika was following behind the Buddha, and told
him of Lohicca’s views, adding, “Sir, please dissuade him from that harmful misconception.”
“Hopefully that’ll happen, Rosika, hopefully that’ll happen.”
Then the Buddha approached Lohicca’s home, where he sat on the seat spread out. Then
Lohicca served and satisfied the mendicant Saṅgha headed by the Buddha with his own hands
with a variety of delicious foods.
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1. Questioning Lohicca
When the Buddha had eaten and washed his hand and bowl, Lohicca took a low seat and sat to
one side.
The Buddha said to him, “Is it really true, Lohicca, that you have such a harmful
misconception: ‘Should an ascetic or brahmin achieve some skillful quality, they ought not
inform anyone else. For what can one person do for another? Suppose someone cut off an old
bond, only to create another new bond. That’s the consequence of such a wicked, greedy deed, I
say. For what can one person do for another?’”
“Yes, Master Gotama.”
“What do you think, Lohicca? Do you reside in Sālavatikā?”
“Lohicca, suppose someone were to say: ‘The brahmin Lohicca reigns over Sālavatikā. He alone
should enjoy the revenues produced in Sālavatikā and not share them with anyone else.’ Would
the person who spoke like that make it difficult for those whose living depends on you or not?”
“They would, Master Gotama.”
“But is someone who creates difficulties for others acting kindly or unkindly?”
“Unkindly, sir.”
“But does an unkind person have love in their heart or hostility?”
“Hostility, sir.”
“And when the heart is full of hostility, is there right view or wrong view?”
“Wrong view, Master Gotama.”
“An individual with wrong view is reborn in one of two places, I say: hell or the animal realm.
What do you think, Lohicca? Does King Pasenadi reign over Kāsī and Kosala?”
“Lohicca, suppose someone were to say: ‘King Pasenadi reigns over Kāsī and Kosala. He alone
should enjoy the revenues produced in Kāsī and Kosala and not share them with anyone else.’
Would the person who spoke like that make it difficult for yourself and others whose living
depends on King Pasenadi or not?”
“They would, Master Gotama.”
“But is someone who creates difficulties for others acting kindly or unkindly?”
“Unkindly, sir.”
“But does an unkind person have love in their heart or hostility?”
“Hostility, sir.”
“And when the heart is full of hostility, is there right view or wrong view?”
“Wrong view, Master Gotama.”
“An individual with wrong view is reborn in one of two places, I say: hell or the animal realm.
So it seems, Lohicca, that should someone say such a thing either of Lohicca or of King
Pasenadi, that is wrong view.
In the same way, suppose someone were to say: ‘Should an ascetic or brahmin achieve some
skillful quality, they ought not inform anyone else. For what can one person do for another?
Suppose someone cut off an old bond, only to create another new bond. That’s the consequence
of such a wicked, greedy deed, I say. For what can one person do for another?’
Now, there are gentlemen who, relying on the teaching and training proclaimed by the
Realized One, achieve a high distinction such as the following: they realize the fruit of stream-
entry, the fruit of once-return, the fruit of non-return, or the fruit of perfection. And in addition,
there are those who ripen the seeds for rebirth in a heavenly state. The person who spoke like
that makes it difficult for them. They’re acting unkindly, their heart is full of hostility, and they
have wrong view. An individual with wrong view is reborn in one of two places, I say: hell or the
animal realm.
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2. Three Teachers Who Deserve to Be Reprimanded
Lohicca, there are three kinds of teachers in the world who deserve to be reprimanded. When
someone reprimands such teachers, the reprimand is true, substantive, legitimate, and blameless.
What three?
Firstly, take a teacher who has not reached the goal of the ascetic life for which they went
forth from the lay life to homelessness. They teach their disciples: ‘This is for your welfare. This
is for your happiness.’ But their disciples don’t want to listen. They don’t pay attention or apply
their minds to understand. They proceed having turned away from the teacher’s instruction.
That teacher deserves to be reprimanded: ‘Venerable, you haven’t reached the goal of the ascetic
life; and when you teach disciples they proceed having turned away from the teacher’s
instruction. It’s like a man who makes advances on a woman though she pulls away, or embraces
her though she turns her back. That’s the consequence of such a wicked, greedy deed, I say. For
what can one do for another?’ This is the first kind of teacher who deserves to be reprimanded.
Furthermore, take a teacher who has not reached the goal of the ascetic life for which they
went forth from the lay life to homelessness. They teach their disciples: ‘This is for your welfare.
This is for your happiness.’ Their disciples do want to listen. They pay attention and apply their
minds to understand. They don’t proceed having turned away from the teacher’s instruction.
That teacher deserves to be reprimanded: ‘Venerable, you haven’t reached the goal of the ascetic
life; and when you teach disciples they don’t proceed having turned away from the teacher’s
instruction. It’s like someone who abandons their own field and presumes to weed someone else’s
field. That’s the consequence of such a wicked, greedy deed, I say. For what can one do for
another?’ This is the second kind of teacher who deserves to be reprimanded.
Furthermore, take a teacher who has reached the goal of the ascetic life for which they went
forth from the lay life to homelessness. They teach their disciples: ‘This is for your welfare. This
is for your happiness.’ But their disciples don’t want to listen. They don’t pay attention or apply
their minds to understand. They proceed having turned away from the teacher’s instruction.
That teacher deserves to be reprimanded: ‘Venerable, you have reached the goal of the ascetic
life; yet when you teach disciples they proceed having turned away from the teacher’s
instruction. Suppose someone cut off an old bond, only to create another new bond. That’s the
consequence of such a wicked, greedy deed, I say. For what can one person do for another?’ This
is the third kind of teacher who deserves to be reprimanded.
These are the three kinds of teachers in the world who deserve to be reprimanded. When
someone reprimands such teachers, the reprimand is true, substantive, legitimate, and
blameless.”
3. A Teacher Who Does Not Deserve to Be Reprimanded

When he had spoken, Lohicca said to the Buddha, “But Master Gotama, is there a teacher in the
world who does not deserve to be reprimanded?”
“There is, Lohicca.”
“But who is that teacher?”
a mendicant is accomplished in ethics. … They enter and remain in the first absorption … A
teacher under whom a disciple achieves such a high distinction is one who does not deserve to be
reprimanded. When someone reprimands such a teacher, the reprimand is false, baseless,
illegitimate, and blameworthy.
They enter and remain in the second absorption … third absorption … fourth absorption. A
teacher under whom a disciple achieves such a high distinction is one who does not deserve to be
reprimanded. …
They extend and project the mind toward knowledge and vision … A teacher under whom a
disciple achieves such a high distinction is one who does not deserve to be reprimanded. …
They understand: ‘… there is no return to any state of existence.’ A teacher under whom a
disciple achieves such a high distinction is one who does not deserve to be reprimanded. When
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someone reprimands such a teacher, the reprimand is false, baseless, illegitimate, and
blameworthy.”
When he had spoken, Lohicca said to the Buddha:
“Suppose, Master Gotama, a person was on the verge of falling off a cliff, and another person
were to grab them by the hair, pull them up, and place them on firm ground. In the same way,
when I was falling off a cliff Master Gotama pulled me up and placed me on safe ground.
Excellent, Master Gotama! Excellent! As if he were righting the overturned, or revealing the
hidden, or pointing out the path to the lost, or lighting a lamp in the dark so people with good
eyes can see what’s there, Master Gotama has made the Teaching clear in many ways. I go for
refuge to Master Gotama, to the teaching, and to the mendicant Saṅgha. From this day forth, may
Master Gotama remember me as a lay follower who has gone for refuge for life.”
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13. The Three Knowledges:
Tevijja Sutta
large Saṅgha of five hundred mendicants when he arrived at a village of the Kosalan brahmins
named Manasākaṭa. He stayed in a mango grove on a bank of the river Aciravatī to the north of
Manasākaṭa.
Now at that time several very well-known well-to-do brahmins were residing in Manasākaṭa.
They included the brahmins Caṅkī, Tārukkha, Pokkharasāti, Jāṇussoṇi, Todeyya, and others.
Then as the students Vāseṭṭha and Bhāradvāja were going for a walk they began a discussion
regarding the variety of paths.
Vāseṭṭha said this: “This is the only straight path, the direct route that leads someone who
practices it to the company of Brahmā; namely, that explained by the brahmin Pokkharasāti.”
Bhāradvāja said this: “This is the only straight path, the direct route that leads someone who
practices it to the company of Brahmā; namely, that explained by the brahmin Tārukkha.”
But neither was able to persuade the other. So Vāseṭṭha said to Bhāradvāja, “Bhāradvāja, the
ascetic Gotama—a Sakyan, gone forth from a Sakyan family—is staying in a mango grove on a
bank of the river Aciravatī to the north of Manasākaṭa. He has this good reputation: ‘That Blessed
One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy,
knower of the world, supreme guide for those who wish to train, teacher of gods and humans,
awakened, blessed.’ Come, let’s go to see him and ask him about this matter. As he answers, so
we’ll remember it.”
“Yes, sir,” replied Bhāradvāja.
1. The Variety of Paths

So they went to the Buddha, and exchanged greetings with him. When the greetings and polite
conversation were over, they sat down to one side and Vāseṭṭha told him of their conversation,
adding: “In this matter we have a dispute, a disagreement, a difference of opinion.”
“So, Vāseṭṭha, it seems that you say that the straight path is that explained by Pokkharasāti,
while Bhāradvāja says that the straight path is that explained by Tārukkha. But what exactly is
your disagreement about?”
“About the variety of paths, Master Gotama. Even though brahmins describe different paths—
the Addhariya brahmins, the Tittiriya brahmins, the Chandoka brahmins, and the Bavhadija
brahmins—all of them lead someone who practices them to the company of Brahmā.
It’s like a village or town that has many different roads nearby, yet all of them meet at that
village. In the same way, even though brahmins describe different paths—the Addhariya
brahmins, the Tittiriya brahmins, the Chandoka brahmins, and the Bavhadija brahmins—all of
them lead someone who practices them to the company of Brahmā.”
2. Questioning Vāseṭṭha
“Do you say, ‘they lead someone’, Vāseṭṭha?”
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“I do, Master Gotama.”
“Well, of the brahmins who are proficient in the three Vedas, Vāseṭṭha, is there even a single
one who has seen Brahmā with their own eyes?”
“Well, has even a single one of their teachers seen Brahmā with their own eyes?”
“Well, has even a single one of their teachers’ teachers seen Brahmā with their own eyes?”
“Well, has anyone back to the seventh generation of teachers seen Brahmā with their own
eyes?”
“Well, what of the ancient hermits of the brahmins, namely Aṭṭhaka, Vāmaka, Vāmadeva,
Vessāmitta, Yamadaggi, Aṅgīrasa, Bhāradvāja, Vāseṭṭha, Kassapa, and Bhagu? They were the
authors and propagators of the hymns. Their hymnal was sung and propagated and compiled in
ancient times; and these days, brahmins continue to sing and chant it, chanting what was
chanted and teaching what was taught. Did they say: ‘We know and see where Brahmā is or what
way he lies’?”
“So it seems that none of the brahmins have seen Brahmā with their own eyes, and not even
the ancient hermits claimed to know where he is. Yet the brahmins proficient in the three Vedas
say: ‘We teach the path to the company of that which we neither know nor see. This is the only
straight path, the direct route that leads someone who practices it to the company of Brahmā.’
What do you think, Vāseṭṭha? This being so, doesn’t their statement turn out to have no
“Clearly that’s the case, Master Gotama.”
“Good, Vāseṭṭha. For it is impossible that they should teach the path to that which they
neither know nor see.
Suppose there was a queue of blind men, each holding the one in front: the first one does not
see, the middle one does not see, and the last one does not see. In the same way, it seems to me
that the brahmins’ statement turns out to be comparable to a queue of blind men: the first one
does not see, the middle one does not see, and the last one does not see. Their statement turns
out to be a joke—mere words, void and hollow.
What do you think, Vāseṭṭha? Do the brahmins proficient in the three Vedas see the sun and
moon just as other folk do? And do they pray to them and beseech them, following their course
from where they rise to where they set with joined palms held in worship?”
“What do you think, Vāseṭṭha? Though this is so, are the brahmins proficient in the three
Vedas able to teach the path to the company of the sun and moon, saying: ‘This is the only
straight path, the direct route that leads someone who practices it to the company of the sun and
moon’?”
“So it seems that even though the brahmins proficient in the three Vedas see the sun and
moon, they are not able to teach the path to the company of the sun and moon.
But it seems that even though they have not seen Brahmā with their own eyes, they still claim
to teach the path to the company of that which they neither know nor see.
What do you think, Vāseṭṭha? This being so, doesn’t their statement turn out to have no
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2.1. The Simile of the Finest Lady in the Land
Suppose a man were to say, ‘Whoever the finest lady in the land is, it is her that I want, her that I
desire!’
They’d say to him, ‘Mister, that finest lady in the land who you desire—do you know whether
she’s an aristocrat, a brahmin, a merchant, or a worker?’ Asked this, he’d say, ‘No.’
They’d say to him, ‘Mister, that finest lady in the land who you desire—do you know her name
or clan? Whether she’s tall or short or medium? Whether her skin is black, brown, or tawny?
What village, town, or city she comes from?’
Asked this, he’d say, ‘No.’
They’d say to him, ‘Mister, do you desire someone who you’ve never even known or seen?’
Asked this, he’d say, ‘Yes.’
What do you think, Vāseṭṭha? This being so, doesn’t that man’s statement turn out to have no
“In the same way, doesn’t the statement of those brahmins turn out to have no demonstrable
basis?”
2.2. The Simile of the Ladder
Suppose a man was to build a ladder at the crossroads for climbing up to a stilt longhouse.
They’d say to him, ‘Mister, that stilt longhouse that you’re building a ladder for—do you know
whether it’s to the north, south, east, or west? Or whether it’s tall or short or medium?’
Asked this, he’d say, ‘No.’
They’d say to him, ‘Mister, are you building a ladder for a longhouse that you’ve never even
known or seen?’
Asked this, he’d say, ‘Yes.’
What do you think, Vāseṭṭha? This being so, doesn’t that man’s statement turn out to have no
“In the same way, doesn’t the statement of those brahmins turn out to have no demonstrable
basis?”
2.3. The Simile of the River Aciravatī
Suppose the river Aciravatī was full to the brim so a crow could drink from it. Then along comes a
person who wants to cross over to the far shore. Standing on the near shore, they’d call out to the
far shore, ‘Come here, far shore! Come here, far shore!’
What do you think, Vāseṭṭha? Would the far shore of the Aciravatī river come over to the near
shore because of that man’s call, request, desire, or expectation?”
“In the same way, Vāseṭṭha, the brahmins proficient in the three Vedas proceed having given
up those things that make one a true brahmin, and having undertaken those things that make
one not a true brahmin. Yet they say: ‘We call upon Inda! We call upon Soma! We call upon Īsāna!
We call upon Pajāpati! We call upon Brahmā! We call upon Mahiddhi! We call upon Yama!’
So long as they proceed in this way it’s impossible that they will, when the body breaks up,
after death, be reborn in the company of Brahmā.
Suppose the river Aciravatī was full to the brim so a crow could drink from it. Then along
comes a person who wants to cross over to the far shore. But while still on the near shore, their
arms are tied tightly behind their back with a strong chain.
What do you think, Vāseṭṭha? Could that person cross over to the far shore?”
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“In the same way, the five kinds of sensual stimulation are called ‘chains’ and ‘fetters’ in the
training of the noble one. What five? Sights known by the eye that are likable, desirable,
agreeable, pleasant, sensual, and arousing. Sounds known by the ear … Smells known by the nose
… Tastes known by the tongue … Touches known by the body that are likable, desirable,
agreeable, pleasant, sensual, and arousing.
These are the five kinds of sensual stimulation that are called ‘chains’ and ‘fetters’ in the
training of the noble one. The brahmins proficient in the three Vedas enjoy these five kinds of
sensual stimulation tied, infatuated, attached, blind to the drawbacks, and not understanding the
escape. So long as they enjoy them it’s impossible that they will, when the body breaks up, after
death, be reborn in the company of Brahmā.
Suppose the river Aciravatī was full to the brim so a crow could drink from it. Then along
comes a person who wants to cross over to the far shore. But they’d lie down wrapped in cloth
from head to foot.
What do you think, Vāseṭṭha? Could that person cross over to the far shore?”
“In the same way, the five hindrances are called ‘obstacles’ and ‘hindrances’ and ‘coverings’
and ‘shrouds’ in the training of the noble one. What five? The hindrances of sensual desire, ill
will, dullness and drowsiness, restlessness and remorse, and doubt. These five hindrances are
called ‘obstacles’ and ‘hindrances’ and ‘coverings’ and ‘shrouds’ in the training of the noble one.
The brahmins proficient in the three Vedas are hindered, obstructed, covered, and shrouded
by these five hindrances. So long as they are so obstructed it’s impossible that they will, when the
body breaks up, after death, be reborn in the company of Brahmā.
3. Converging
What do you think, Vāseṭṭha? Have you heard that the brahmins who are elderly and senior, the
teachers of teachers, say whether Brahmā is possessive or not?”
“That he is not, Master Gotama.”
“Is his heart full of enmity or not?”
“It is not.”
“Is his heart full of ill will or not?”
“It is not.”
“Is his heart corrupted or not?”
“It is not.”
“Does he wield power or not?”
“He does.”
“What do you think, Vāseṭṭha? Are the brahmins proficient in the three Vedas possessive or
not?”
“They are.”
“Are their hearts full of enmity or not?”
“They are.”
“Are their hearts full of ill will or not?”
“They are.”
“Are their hearts corrupted or not?”
“They are.”
“Do they wield power or not?”
“They do not.”
“So it seems that the brahmins proficient in the three Vedas are possessive, but Brahmā is not.
But would brahmins who are possessive come together and converge with Brahmā, who isn’t
possessive?”
“Good, Vāseṭṭha! It’s impossible that the brahmins who are possessive will, when the body
breaks up, after death, be reborn in the company of Brahmā, who isn’t possessive.
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And it seems that the brahmins have enmity, ill will, corruption, and do not wield power, while
Brahmā is the opposite in all these things. But would brahmins who are opposite to Brahmā in all
things come together and converge with him?”
“Good, Vāseṭṭha! It’s impossible that such brahmins will, when the body breaks up, after death,
be reborn in the company of Brahmā.
But here the brahmins proficient in the three Vedas sink down where they have sat, only to be
torn apart; all the while imagining that they’re crossing over to drier ground. That’s why the
three Vedas of the brahmins are called a ‘salted land’ and a ‘barren land’ and a ‘disaster’.”
When he said this, Vāseṭṭha said to the Buddha, “I have heard, Master Gotama, that you know
the path to company with Brahmā.”
“What do you think, Vāseṭṭha? Is the village of Manasākaṭa nearby?”
“Yes it is.”
“What do you think, Vāseṭṭha? Suppose a person was born and raised in Manasākaṭa. And as
soon as they left the town some people asked them for the road to Manasākaṭa. Would they be
slow or hesitant to answer?”
“No, Master Gotama. Why is that? Because they were born and raised in Manasākaṭa. They’re
well acquainted with all the roads to the village.”
“Still, it’s possible they might be slow or hesitant to answer. But the Realized One is never slow
or hesitant when questioned about the Brahmā realm or the practice that leads to the Brahmā
realm. I understand Brahmā, the Brahmā realm, and the practice that leads to the Brahmā realm,
practicing in accordance with which one is reborn in the Brahmā realm.”
When he said this, Vāseṭṭha said to the Buddha, “I have heard, Master Gotama, that you teach
the path to company with Brahmā. Please teach us that path and elevate this generation of
brahmins.”
“Well then, Vāseṭṭha, listen and pay close attention, I will speak.”
“Yes, sir,” replied Vāseṭṭha.
4. Teaching the Path to Brahmā

a mendicant is accomplished in ethics. … Seeing that the hindrances have been given up in them,
joy springs up. Being joyful, rapture springs up. When the mind is full of rapture, the body
becomes tranquil. When the body is tranquil, they feel bliss. And when blissful, the mind
becomes immersed.
They meditate spreading a heart full of love to one direction, and to the second, and to the
third, and to the fourth. In the same way above, below, across, everywhere, all around, they
spread a heart full of love to the whole world—abundant, expansive, limitless, free of enmity and
ill will.
Suppose there was a powerful horn blower. They’d easily make themselves heard in the four
directions. In the same way, when the heart’s release by love has been developed and cultivated
like this, any limited deeds they’ve done don’t remain or persist there. This is a path to
companionship with Brahmā.
Furthermore, a mendicant meditates spreading a heart full of compassion …
They meditate spreading a heart full of rejoicing …
They meditate spreading a heart full of equanimity to one direction, and to the second, and to
the third, and to the fourth. In the same way above, below, across, everywhere, all around, they
spread a heart full of equanimity to the whole world—abundant, expansive, limitless, free of
enmity and ill will.
Suppose there was a powerful horn blower. They’d easily make themselves heard in the four
directions. In the same way, when the heart’s release by equanimity has been developed and
cultivated like this, any limited deeds they’ve done don’t remain or persist there. This too is a
path to companionship with Brahmā.
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What do you think, Vāseṭṭha? When a mendicant meditates like this, are they possessive or
not?”
“They are not.”
“Is their heart full of enmity or not?”
“It is not.”
“Is their heart full of ill will or not?”
“It is not.”
“Is their heart corrupted or not?”
“It is not.”
“Do they wield power or not?”
“They do.”
“So it seems that that mendicant is not possessive, and neither is Brahmā. Would a mendicant
who is not possessive come together and converge with Brahmā, who isn’t possessive?”
“Good, Vāseṭṭha! It’s possible that a mendicant who is not possessive will, when the body
breaks up, after death, be reborn in the company of Brahmā, who isn’t possessive.
And it seems that that mendicant has no enmity, ill will, corruption, and does wield power,
while Brahmā is the same in all these things. Would a mendicant who is the same as Brahmā in all
things come together and converge with him?”
“Good, Vāseṭṭha! It’s possible that that mendicant will, when the body breaks up, after death,
be reborn in the company of Brahmā.”
When he had spoken, Vāseṭṭha and Bhāradvāja said to him, “Excellent, Master Gotama!
Excellent! As if he were righting the overturned, or revealing the hidden, or pointing out the
path to the lost, or lighting a lamp in the dark so people with good eyes can see what’s there,
Master Gotama has made the teaching clear in many ways. We go for refuge to Master Gotama, to
the teaching, and to the mendicant Saṅgha. From this day forth, may Master Gotama remember
us as lay followers who have gone for refuge for life.”
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The Great Section:
Mahā Vagga
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14. The Great Discourse on the Harvest of Deeds:
Mahāpadāna Sutta
1. On Past Lives
monastery, in the hut by the kareri tree.
Then after the meal, on return from alms-round, several senior mendicants sat together in the
pavilion by the kareritree and this Dhamma talk on the subject of past lives came up among them,
“So it was in a past life; such it was in a past life.”
With clairaudience that is purified and superhuman, the Buddha heard that discussion among
the mendicants. So he got up from his seat and went to the pavilion, where he sat on the seat
spread out and addressed the mendicants, “Mendicants, what were you sitting talking about just
now? What conversation was unfinished?”
The mendicants told him what had happened, adding, “This is the conversation that was
“Would you like to hear a Dhamma talk on the subject of past lives?”
“Now is the time, Blessed One! Now is the time, Holy One! Let the Buddha give a Dhamma talk
on the subject of past lives. The mendicants will listen and remember it.”
“Well then, mendicants, listen and pay close attention, I will speak.”
“Yes, sir,” they replied. The Buddha said this:
“Ninety-one eons ago, the Buddha Vipassī arose in the world, perfected and fully awakened.
Thirty-one eons ago, the Buddha Sikhī arose in the world, perfected and fully awakened. In the
same thirty-first eon, the Buddha Vessabhū arose in the world, perfected and fully awakened. In
the present fortunate eon, the Buddhas Kakusandha, Koṇāgamana, and Kassapa arose in the
world, perfected and fully awakened. And in the present fortunate eon, I have arisen in the
world, perfected and fully awakened.
The Buddhas Vipassī, Sikhī, and Vessabhū were born as aristocrats into aristocrat families. The
Buddhas Kakusandha, Koṇāgamana, and Kassapa were born as brahmins into brahmin families. I
was born as an aristocrat into an aristocrat family.
Koṇḍañña was the clan of Vipassī, Sikhī, and Vessabhū. Kassapa was the clan of Kakusandha,
Koṇāgamana, and Kassapa. Gotama is my clan.
Vipassī lived for 80,000 years. Sikhī lived for 70,000 years. Vessabhū lived for 60,000 years.
Kakusandha lived for 40,000 years. Koṇāgamana lived for 30,000 years. Kassapa lived for 20,000
years. For me these days the life-span is short, brief, and fleeting. A long-lived person lives for a
century or a little more.
Vipassī was awakened at the root of a trumpet flower tree. Sikhī was awakened at the root of a
white-mango tree. Vessabhū was awakened at the root of a saltree. Kakusandha was awakened at
the root of an acacia tree. Koṇāgamana was awakened at the root of a cluster fig tree. Kassapa
was awakened at the root of a banyan tree. I was awakened at the root of a peepul tree.
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Vipassī had a fine pair of chief disciples named Khaṇḍa and Tissa. Sikhī had a fine pair of chief
disciples named Abhibhū and Sambhava. Vessabhū had a fine pair of chief disciples named Soṇa
and Uttara. Kakusandha had a fine pair of chief disciples named Vidhura and Sañjīva.
Koṇāgamana had a fine pair of chief disciples named Bhiyyosa and Uttara. Kassapa had a fine pair
of chief disciples named Tissa and Bhāradvāja. I have a fine pair of chief disciples named
Sāriputta and Moggallāna.
Vipassī had three gatherings of disciples—one of 6,800,000, one of 100,000, and one of 80,000—
all of them mendicants who had ended their defilements.
Sikhī had three gatherings of disciples—one of 100,000, one of 80,000, and one of 70,000—all of
them mendicants who had ended their defilements.
Vessabhū had three gatherings of disciples—one of 80,000, one of 70,000, and one of 60,000—all
of them mendicants who had ended their defilements.
Kakusandha had one gathering of disciples—40,000 mendicants who had ended their
defilements.
Koṇāgamana had one gathering of disciples—30,000 mendicants who had ended their
defilements.
Kassapa had one gathering of disciples—20,000 mendicants who had ended their defilements.
I have had one gathering of disciples—1,250 mendicants who had ended their defilements.
Vipassī had as chief attendant a mendicant named Asoka. Sikhī had as chief attendant a
mendicant named Khemaṅkara. Vessabhū had as chief attendant a mendicant named Upasanta.
Kakusandha had as chief attendant a mendicant named Buddhija. Koṇāgamana had as chief
attendant a mendicant named Sotthija. Kassapa had as chief attendant a mendicant named
Sabbamitta. I have as chief attendant a mendicant named Ānanda.
Vipassī’s father was King Bandhuma, his birth mother was Queen Bandhumatī, and their
capital city was named Bandhumatī.
Sikhī’s father was King Aruṇa, his birth mother was Queen Pabhāvatī, and their capital city was
named Aruṇavatī.
Vessabhū’s father was King Suppatīta, his birth mother was Queen Vassavatī, and their capital
city was named Suppatīta.
Kakusandha’s father was the brahmin Aggidatta, and his birth mother was the brahmin lady
Visākhā. At that time the king was Khema, whose capital city was named Khemavatī.
Koṇāgamana’s father was the brahmin Yaññadatta, and his birth mother was the brahmin lady
Uttarā. At that time the king was Sobha, whose capital city was named Sobhavatī.
Kassapa’s father was the brahmin Brahmadatta, and his birth mother was the brahmin lady
Dhanavatī. At that time the king was Kikī, whose capital city was named Benares.
My father was King Suddhodana, my birth mother was Queen Māyā, and our capital city was
Kapilavatthu.”
That is what the Buddha said. When he had spoken, the Holy One got up from his seat and
entered his dwelling.
Soon after the Buddha left, those mendicants discussed among themselves:
“It’s incredible, reverends, it’s amazing, the power and might of a Realized One! For he is able
to recollect the caste, names, clans, life-span, chief disciples, and gatherings of disciples of the
Buddhas of the past who have become completely extinguished, cut off proliferation, cut off the
track, finished off the cycle, and transcended suffering. He knows the caste they were born in,
and also their names, clans, conduct, qualities, wisdom, meditation, and freedom.
Is it because the Realized One has clearly comprehended the principle of the teachings that he
can recollect all these things? Or did deities tell him?” But this conversation among those
mendicants was left unfinished.
Then in the late afternoon, the Buddha came out of retreat and went to the pavilion by the
kareritree, where he sat on the seat spread out and addressed the mendicants, “Mendicants, what
were you sitting talking about just now? What conversation was unfinished?”
The mendicants told him what had happened, adding, “This was our conversation that was
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“It is because the Realized One has clearly comprehended the principle of the teachings that
he can recollect all these things. And the deities also told me.
Would you like to hear a further Dhamma talk on the subject of past lives?”
“Now is the time, Blessed One! Now is the time, Holy One! Let the Buddha give a further
Dhamma talk on the subject of past lives. The mendicants will listen and remember it.”
“Well then, mendicants, listen and pay close attention, I will speak.”
“Ninety-one eons ago, the Buddha Vipassī arose in the world, perfected and fully awakened.
He was born as an aristocrat into an aristocrat family. His clan was Koṇḍañña. He lived for 80,000
years. He was awakened at the root of a trumpet flower tree. He had a fine pair of chief disciples
named Khaṇḍa and Tissa. He had three gatherings of disciples— one of 6,800,000, one of 100,000,
and one of 80,000— all of them mendicants who had ended their defilements. He had as chief
attendant a mendicant named Asoka. His father was King Bandhuma, his birth mother was Queen
Bandhumatī, and their capital city was named Bandhumatī.
2. What’s Normal For One Intent on Awakening

When Vipassī, the being intent on awakening, passed away from the host of Joyful Gods, he was
conceived in his mother’s womb, mindful and aware. This is normal in such a case.
It’s normal that, when the being intent on awakening passes away from the host of Joyful
Gods, he is conceived in his mother’s womb. And then—in this world with its gods, Māras and
Brahmās, this population with its ascetics and brahmins, gods and humans—an immeasurable,
magnificent light appears, surpassing the glory of the gods. Even in the boundless desolation of
interstellar space—so utterly dark that even the light of the moon and the sun, so mighty and
powerful, makes no impression—an immeasurable, magnificent light appears, surpassing the
glory of the gods. And the sentient beings reborn there recognize each other by that light: ‘So, it
seems other sentient beings have been reborn here!’ And this galaxy shakes and rocks and
trembles. And an immeasurable, magnificent light appears in the world, surpassing the glory of
the gods. This is normal in such a case.
It’s normal that, when the being intent on awakening is conceived in his mother’s belly, four
gods approach to guard the four directions, so that no human or non-human or anyone at all
shall harm the being intent on awakening or his mother. This is normal in such a case.
It’s normal that, when the being intent on awakening is conceived in his mother’s belly, she
becomes naturally ethical. She refrains from killing living creatures, stealing, sexual misconduct,
lying, and alcoholic drinks that cause negligence. This is normal in such a case.
It’s normal that, when the being intent on awakening is conceived in his mother’s belly, she no
longer feels sexual desire for men, and she cannot be violated by a man of lustful intent. This is
normal in such a case.
It’s normal that, when the being intent on awakening is conceived in his mother’s belly, she
obtains the five kinds of sensual stimulation and amuses herself, supplied and provided with
them. This is normal in such a case.
It’s normal that, when the being intent on awakening is conceived in his mother’s belly, no
afflictions beset her. She’s happy and free of bodily fatigue. And she sees the being intent on
awakening in her womb, complete with all his various parts, not deficient in any faculty. Suppose
there was a beryl gem that was naturally beautiful, eight-faceted, well-worked, transparent,
clear, and unclouded, endowed with all good qualities. And it was strung with a thread of blue,
yellow, red, white, or golden brown. And someone with good eyesight were to take it in their
hand and examine it: ‘This beryl gem is naturally beautiful, eight-faceted, well-worked,
transparent, clear, and unclouded, endowed with all good qualities. And it’s strung with a thread
of blue, yellow, red, white, or golden brown.’
In the same way, when the being intent on awakening is conceived in his mother’s belly, no
afflictions beset her. She’s happy and free of bodily fatigue. And she sees the being intent on
awakening in her womb, complete with all his various parts, not deficient in any faculty. This is
normal in such a case.
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It’s normal that, seven days after the being intent on awakening is born, his mother passes
away and is reborn in the host of Joyful Gods. This is normal in such a case.
It’s normal that, while other women carry the infant in the womb for nine or ten months
before giving birth, not so the mother of the being intent on awakening. She gives birth after
exactly ten months. This is normal in such a case.
It’s normal that, while other women give birth while sitting or lying down, not so the mother
of the being intent on awakening. She only gives birth standing up. This is normal in such a case.
It’s normal that, when the being intent on awakening emerges from his mother’s womb, gods
receive him first, then humans. This is normal in such a case.
It’s normal that, when the being intent on awakening emerges from his mother’s womb, before
he reaches the ground, four gods receive him and place him before his mother, saying: ‘Rejoice, O
Queen! An illustrious child is born to you.’ This is normal in such a case.
It’s normal that, when the being intent on awakening emerges from his mother’s womb, he
emerges already clean, unsoiled by waters, mucus, blood, or any other kind of impurity, pure and
clean. Suppose a jewel-treasure was placed on a cloth from Kāsī. The jewel would not soil the
cloth, nor would the cloth soil the jewel. Why is that? Because of the cleanliness of them both.
In the same way, when the being intent on awakening emerges from his mother’s womb, he
emerges already clean, unsoiled by waters, mucus, blood, or any other kind of impurity, pure and
clean. This is normal in such a case.
It’s normal that, when the being intent on awakening emerges from his mother’s womb, two
streams of water appear in the sky, one cool, one warm, for bathing the being intent on
awakening and his mother. This is normal in such a case.
It’s normal that, as soon as he’s born, the being intent on awakening stands firm with his own
feet on the ground. Facing north, he takes seven strides with a white parasol held above him,
surveys all quarters, and makes this dramatic statement: ‘I am the foremost in the world! I am the
eldest in the world! I am the best in the world! This is my last rebirth. Now there are no more
future lives.’ This is normal in such a case.
It’s normal that, when the being intent on awakening emerges from his mother’s womb, then
—in this world with its gods, Māras and Brahmās, this population with its ascetics and brahmins,
gods and humans—an immeasurable, magnificent light appears, surpassing the glory of the gods.
Even in the boundless desolation of interstellar space—so utterly dark that even the light of the
moon and the sun, so mighty and powerful, makes no impression—an immeasurable, magnificent
light appears, surpassing the glory of the gods. And the sentient beings reborn there recognize
each other by that light: ‘So, it seems other sentient beings have been reborn here!’ And this
galaxy shakes and rocks and trembles. And an immeasurable, magnificent light appears in the
world, surpassing the glory of the gods. This is normal in such a case.
3. The Thirty-Two Marks of a Great Man

When Prince Vipassī was born, they announced it to King Bandhumata, ‘Sire, your son is born!
Let your majesty examine him!’ When the king had examined the prince, he had the brahmin
soothsayers summoned and said to them, ‘Gentlemen, please examine the prince.’ When they had
examined him they said to the king, ‘Rejoice, O King! An illustrious son is born to you. You are
fortunate, so very fortunate, to have a son such as this born in this family!’ For the prince has the
thirty-two marks of a great man. A great man who possesses these has only two possible
destinies, no other. If he stays at home he becomes a king, a wheel-turning monarch, a just and
principled king. His dominion extends to all four sides, he achieves stability in the country, and
he possesses the seven treasures. He has the following seven treasures: the wheel, the elephant,
the horse, the jewel, the woman, the treasurer, and the counselor as the seventh treasure. He has
over a thousand sons who are valiant and heroic, crushing the armies of his enemies. After
conquering this land girt by sea, he reigns by principle, without rod or sword. But if he goes forth
from the lay life to homelessness, he becomes a perfected one, a fully awakened Buddha, who
draws back the veil from the world.
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And what are the marks which he possesses? After conquering this land girt by sea, he reigns
by principle, without rod or sword.
He has well-planted feet.
On the soles of his feet there are thousand-spoked wheels, with rims and hubs, complete in
every detail.
He has projecting heels.
He has long fingers.
His hands and feet are tender.
His hands and feet cling gracefully.
His feet are arched.
His calves are like those of an antelope.
When standing upright and not bending over, the palms of both hands touch the knees.
His private parts are retracted.
He is gold colored; his skin has a golden sheen.
He has delicate skin, so delicate that dust and dirt don’t stick to his body.
His hairs grow one per pore.
His hairs stand up; they’re blue-black and curl clockwise.
His body is as straight as Brahmā’s.
He has bulging muscles in seven places.
His chest is like that of a lion.
The gap between the shoulder-blades is filled in.
He has the proportional circumference of a banyan tree: the span of his arms equals the height
of his body.
His torso is cylindrical.
He has an excellent sense of taste.
His jaw is like that of a lion.
He has forty teeth.
His teeth are even.
His teeth have no gaps.
His teeth are perfectly white.
He has a large tongue.
He has the voice of Brahmā, like a cuckoo’s call.
His eyes are deep blue.
He has eyelashes like a cow’s.
Between his eyebrows there grows a tuft, soft and white like cotton-wool.
His head is shaped like a turban.
These are the thirty-two marks of a great man that the prince has. A great man who possesses
these has only two possible destinies, no other. If he stays at home he becomes a king, a wheel-
turning monarch. But if he goes forth from the lay life to homelessness, he becomes a perfected
one, a fully awakened Buddha, who draws back the veil from the world.’
4. How He Came to be Known as Vipassī

Then King Bandhuma had the brahmin soothsayers dressed in fresh clothes and satisfied all their
needs. Then the king appointed nurses for Prince Vipassī. Some suckled him, some bathed him,
some held him, and some carried him on their hip. From when he was born, a white parasol was
held over him night and day, with the thought, ‘Don’t let cold, heat, grass, dust, or damp bother
him.’ He was dear and beloved by many people, like a blue water lily, or a pink or white lotus. He
was always passed from hip to hip.
From when he was born, his voice was charming, graceful, sweet, and lovely. It was as sweet as
the song of a cuckoo-bird found in the Himalayas.
From when he was born, Prince Vipassī had the power of clairvoyance which manifested as a
result of past deeds. He could see for a league all around both by day and by night.
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And he was unblinkingly watchful, like the gods of the Thirty-Three. And because it was said
that he was unblinkingly watchful, he came to be known as ‘Vipassī’.
Then while King Bandhuma was sitting in judgment, he’d sit Prince Vipassī in his lap and
explain the case to him. And sitting there in his father’s lap, Vipassī would thoroughly consider
the case and draw a conclusion using a logical procedure. So this was all the more reason for him
to be known as ‘Vipassī’.
Then King Bandhuma had three stilt longhouses built for him—one for the winter, one for the
summer, and one for the rainy season, and provided him with the five kinds of sensual
stimulation. Prince Vipassī stayed in a stilt longhouse without coming downstairs for the four
months of the rainy season, where he was entertained by musicians—none of them men.
5. The Old Man

Then, after many thousand years had passed, Prince Vipassī addressed his charioteer, ‘My dear
charioteer, harness the finest chariots. We will go to a park and see the scenery.’
‘Yes, sir,’ replied the charioteer. He harnessed the chariots and informed the prince, ‘Sire, the
finest chariots are harnessed. Please go at your convenience.’ Then Prince Vipassī mounted a fine
carriage and, along with other fine carriages, set out for the park.
Along the way he saw an elderly man, bent double, crooked, leaning on a staff, trembling as he
walked, ailing, past his prime. He addressed his charioteer, ‘My dear charioteer, what has that
man done? For his hair and his body are unlike those of other men.’
‘That, Your Majesty, is called an old man.’
‘But why is he called an old man?’
‘He’s called an old man because now he has not long to live.’
‘But my dear charioteer, am I liable to grow old? Am I not exempt from old age?’
‘Everyone is liable to grow old, Your Majesty, including you. No-one is exempt from old age.’
‘Well then, my dear charioteer, that’s enough of the park for today. Let’s return to the royal
compound.’
‘Yes, Your Majesty,’ replied the charioteer and did so.
Back at the royal compound, the prince brooded, miserable and sad: ‘Damn this thing called
rebirth, since old age will come to anyone who’s born.’
Then King Bandhuma summoned the charioteer and said, ‘My dear charioteer, I hope the
prince enjoyed himself at the park? I hope he was happy there?’
‘No, Your Majesty, the prince didn’t enjoy himself at the park.’
‘But what did he see on the way to the park?’ And the charioteer told the king about seeing the
old man and the prince’s reaction.
6. The Sick Man

Then King Bandhuma thought, ‘Prince Vipassī must not renounce the throne. He must not go
forth from the lay life to homelessness. And the words of the brahmin soothsayers must not come
true.’ To this end he provided the prince with even more of the five kinds of sensual stimulation,
with which the prince amused himself.
Then, after many thousand years had passed, Prince Vipassī had his charioteer drive him to
the park once more.
Along the way he saw a man who was ill, suffering, gravely ill, collapsed in his own urine and
feces, being picked up by some and put down by others. He addressed his charioteer, ‘My dear
charioteer, what has that man done? For his eyes and his voice are unlike those of other men.’
‘That, Your Majesty, is called a sick man.’
‘But why is he called a sick man?’
‘He’s called an sick man; hopefully he will recover from that illness.’
‘But my dear charioteer, am I liable to fall sick? Am I not exempt from sickness?’
‘Everyone is liable to fall sick, Your Majesty, including you. No-one is exempt from sickness.’
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compound.’
rebirth, since old age and sickness will come to anyone who’s born.’
sick man and the prince’s reaction.
7. The Dead Man

the park once more.
Along the way he saw a large crowd gathered making a bier out of garments of different colors.
He addressed his charioteer, ‘My dear charioteer, why is that crowd making a bier?’
‘That, Your Majesty, is for someone who’s departed.’
‘Well then, drive the chariot up to the departed.’
‘Yes, Your Majesty,’ replied the charioteer, and did so.
When the prince saw the corpse of the departed, he addressed the charioteer, ‘But why is he
called departed?’
‘He’s called departed because now his mother and father, his relatives and kin shall see him no
more, and he shall never again see them.’
‘But my dear charioteer, am I liable to die? Am I not exempt from death? Will the king and
queen and my other relatives and kin see me no more? And shall I never again see them?’
‘Everyone is liable to die, Your Majesty, including you. No-one is exempt from death. The king
and queen and your other relatives and kin shall see you no more, and you shall never again see
them.’
compound.’
rebirth, since old age, sickness, and death will come to anyone who’s born.’
dead man and the prince’s reaction.
8. The Renunciate
the park once more.
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Along the way he saw a man, a renunciate with shaven head, wearing an ocher robe. He
addressed his charioteer, ‘My dear charioteer, what has that man done? For his head and his
clothes are unlike those of other men.’
‘That, Your Majesty, is called a renunciate.’
‘But why is he called a renunciate?’
‘He is called a renunciate because he celebrates principled and fair conduct, skillful actions,
good deeds, harmlessness, and compassion for living creatures.’
‘Then I celebrate the one called a renunciate, who celebrates principled and fair conduct,
skillful actions, good deeds, harmlessness, and compassion for living creatures! Well then, drive
the chariot up to that renunciate.’
‘Yes, Your Majesty,’ replied the charioteer, and did so.
Then Prince Vipassī said to that renunciate, ‘My good man, what have you done? For your
head and your clothes are unlike those of other men.’
‘Sire, I am what is called a renunciate.’
‘But why are you called a renunciate?’
‘I am called a renunciate because I celebrate principled and fair conduct, skillful actions, good
deeds, harmlessness, and compassion for living creatures.’
‘Then I celebrate the one called a renunciate, who celebrates principled and fair conduct,
skillful actions, good deeds, harmlessness, and compassion for living creatures!’
9. The Going Forth

Then the prince addressed the charioteer, ‘Well then, my dear charioteer, take the chariot and
return to the royal compound. I shall shave off my hair and beard right here, dress in ocher
robes, and go forth from the lay life to homelessness.’
Then Prince Vipassī shaved off his hair and beard, dressed in ocher robes, and went forth from
the lay life to homelessness.
10. A Great Crowd Goes Forth

A large crowd of 84,000 people in the capital of Bandhumatī heard that Vipassī had gone forth. It
occurred to them, ‘This must be no ordinary teaching and training, no ordinary going forth in
which Prince Vipassī has gone forth. If even the prince goes forth, why don’t we do the same?’
Then that great crowd of 84,000 people shaved off their hair and beard, dressed in ocher robes,
and followed the one intent on awakening, Vipassī, by going forth from the lay life to
homelessness. Escorted by that assembly, Vipassī wandered on tour among the villages, towns,
and capital cities.
Then as he was in private retreat this thought came to his mind, ‘It’s not appropriate for me to
live in a crowd. Why don’t I live alone, withdrawn from the group?’ After some time he withdrew
from the group to live alone. The 84,000 went one way, but Vipassī went another.
11. Vipassī’s Reflections

Then as Vipassī, the one intent on awakening, was in private retreat this thought came to his
mind, ‘Alas, this world has fallen into trouble. It’s born, grows old, dies, passes away, and is
reborn, yet it doesn’t understand how to escape from this suffering, from old age and death. Oh,
when will an escape be found from this suffering, from old age and death?’
Then Vipassī thought, ‘When what exists is there old age and death? What is a condition for
old age and death?’ Then, through proper attention, Vipassī comprehended with wisdom, ‘When
rebirth exists there’s old age and death. Rebirth is a condition for old age and death.’
Then Vipassī thought, ‘When what exists is there rebirth? What is a condition for rebirth?’
Then, through proper attention, Vipassī comprehended with wisdom, ‘When continued existence
exists there’s rebirth. Continued existence is a condition for rebirth.’
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Then Vipassī thought, ‘When what exists is there continued existence? What is a condition for
continued existence?’ Then, through proper attention, Vipassī comprehended with wisdom,
‘When grasping exists there’s continued existence. Grasping is a condition for continued
existence.’
Then Vipassī thought, ‘When what exists is there grasping? What is a condition for grasping?’
Then, through proper attention, Vipassī comprehended with wisdom, ‘When craving exists
there’s grasping. Craving is a condition for grasping.’
Then Vipassī thought, ‘When what exists is there craving? What is a condition for craving?’
Then, through proper attention, Vipassī comprehended with wisdom, ‘When feeling exists
there’s craving. Feeling is a condition for craving.’
Then Vipassī thought, ‘When what exists is there feeling? What is a condition for feeling?’
Then, through proper attention, Vipassī comprehended with wisdom, ‘When contact exists
there’s feeling. Contact is a condition for feeling.’
Then Vipassī thought, ‘When what exists is there contact? What is a condition for contact?’
Then, through proper attention, Vipassī comprehended with wisdom, ‘When the six sense fields
exist there’s contact. The six sense fields are a condition for contact.’
Then Vipassī thought, ‘When what exists are there the six sense fields? What is a condition for
the six sense fields?’ Then, through proper attention, Vipassī comprehended with wisdom, ‘When
name and form exist there are the six sense fields. Name and form are a condition for the six
sense fields.’
Then Vipassī thought, ‘When what exists are there name and form? What is a condition for
name and form?’ Then, through proper attention, Vipassī comprehended with wisdom, ‘When
consciousness exists there are name and form. Consciousness is a condition for name and form.’
Then Vipassī thought, ‘When what exists is there consciousness? What is a condition for
consciousness?’ Then, through proper attention, Vipassī comprehended with wisdom, ‘When
name and form exist there’s consciousness. Name and form are a condition for consciousness.’
Then Vipassī thought, ‘This consciousness turns back from name and form, and doesn’t go
beyond that.’ It is to this extent that one may be reborn, grow old, die, pass away, or reappear.
That is: Name and form are conditions for consciousness. Consciousness is a condition for name
and form. Name and form are conditions for the six sense fields. The six sense fields are
conditions for contact. Contact is a condition for feeling. Feeling is a condition for craving.
Craving is a condition for grasping. Grasping is a condition for continued existence. Continued
existence is a condition for rebirth. Rebirth is a condition for old age and death, sorrow,
lamentation, pain, sadness, and distress to come to be. That is how this entire mass of suffering
originates.’
‘Origination, origination.’ Such was the vision, knowledge, wisdom, realization, and light that
arose in Vipassī, the one intent on awakening, regarding teachings not learned before from
another.
Then Vipassī thought, ‘When what doesn’t exist is there no old age and death? When what
ceases do old age and death cease?’ Then, through proper attention, Vipassī comprehended with
wisdom, ‘When rebirth doesn’t exist there’s no old age and death. When rebirth ceases, old age
and death cease.’
Then Vipassī thought, ‘When what doesn’t exist is there no rebirth? When what ceases does
rebirth cease?’ Then, through proper attention, Vipassī comprehended with wisdom, ‘When
continued existence doesn’t exist there’s no rebirth. When continued existence ceases, rebirth
ceases.’
Then Vipassī thought, ‘When what doesn’t exist is there no continued existence? When what
ceases does continued existence cease?’ Then, through proper attention, Vipassī comprehended
with wisdom, ‘When grasping doesn’t exist there’s no continued existence. When grasping
ceases, continued existence ceases.’
Then Vipassī thought, ‘When what doesn’t exist is there no grasping? When what ceases does
grasping cease?’ Then, through proper attention, Vipassī comprehended with wisdom, ‘When
craving doesn’t exist there’s no grasping. When craving ceases, grasping ceases.’
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Then Vipassī thought, ‘When what doesn’t exist is there no craving? When what ceases does
craving cease?’ Then, through proper attention, Vipassī comprehended with wisdom, ‘When
feeling doesn’t exist there’s no craving. When feeling ceases, craving ceases.’
Then Vipassī thought, ‘When what doesn’t exist is there no feeling? When what ceases does
feeling cease?’ Then, through proper attention, Vipassī comprehended with wisdom, ‘When
contact doesn’t exist there’s no feeling. When contact ceases, feeling ceases.’
Then Vipassī thought, ‘When what doesn’t exist is there no contact? When what ceases does
contact cease?’ Then, through proper attention, Vipassī comprehended with wisdom, ‘When the
six sense fields don’t exist there’s no contact. When the six sense fields cease, contact ceases.’
Then Vipassī thought, ‘When what doesn’t exist are there no six sense fields? When what
ceases do the six sense fields cease?’ Then, through proper attention, Vipassī comprehended with
wisdom, ‘When name and form don’t exist there are no six sense fields. When name and form
cease, the six sense fields cease.’
Then Vipassī thought, ‘When what doesn’t exist are there no name and form? When what
ceases do name and form cease?’ Then, through proper attention, Vipassī comprehended with
wisdom, ‘When consciousness doesn’t exist there are no name and form. When consciousness
ceases, name and form cease.’
Then Vipassī thought, ‘When what doesn’t exist is there no consciousness? When what ceases
does consciousness cease?’ Then, through proper attention, Vipassī comprehended with wisdom,
‘When name and form don’t exist there’s no consciousness. When name and form cease,
consciousness ceases.’
Then Vipassī thought, ‘I have discovered the path to awakening. That is: When name and form
cease, consciousness ceases. When consciousness ceases, name and form cease. When name and
form cease, the six sense fields cease. When the six sense fields cease, contact ceases. When
contact ceases, feeling ceases. When feeling ceases, craving ceases. When craving ceases,
grasping ceases. When grasping ceases, continued existence ceases. When continued existence
ceases, rebirth ceases. When rebirth ceases, old age and death, sorrow, lamentation, pain,
sadness, and distress cease. That is how this entire mass of suffering ceases.’
‘Cessation, cessation.’ Such was the vision, knowledge, wisdom, realization, and light that
arose in Vipassī, the one intent on awakening, regarding teachings not learned before from
another.
Some time later Vipassī meditated observing rise and fall in the five grasping aggregates. ‘Such
is form, such is the origin of form, such is the ending of form. Such is feeling, such is the origin of
feeling, such is the ending of feeling. Such is perception, such is the origin of perception, such is
the ending of perception. Such are choices, such is the origin of choices, such is the ending of
choices. Such is consciousness, such is the origin of consciousness, such is the ending of
consciousness.’ Meditating like this his mind was soon freed from defilements by not grasping.
12. The Appeal of Brahmā

Then the Blessed One Vipassī, the perfected one, the fully awakened Buddha, thought, ‘Why don’t
I teach the Dhamma?’
Then he thought, ‘This principle I have discovered is deep, hard to see, hard to understand,
peaceful, sublime, beyond the scope of reason, subtle, comprehensible to the astute. But people
like attachment, they love it and enjoy it. It’s hard for them to see this thing; that is, specific
conditionality, dependent origination. It’s also hard for them to see this thing; that is, the stilling
of all activities, the letting go of all attachments, the ending of craving, fading away, cessation,
extinguishment. And if I were to teach the Dhamma, others might not understand me, which
would be wearying and troublesome for me.’
And then these verses, which were neither supernaturally inspired, nor learned before in the
past, occurred to him:
‘I’ve struggled hard to realize this,
enough with trying to explain it!
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This teaching is not easily understood
by those mired in greed and hate.
Those caught up in greed can’t see

what’s subtle, going against the stream,
deep, hard to see, and very fine,
for they’re shrouded in a mass of darkness.’
So, as the Buddha Vipassī reflected like this, his mind inclined to remaining passive, not to
teaching the Dhamma.
Then a certain Great Brahmā, knowing what the Buddha Vipassī was thinking, thought, ‘Oh my
goodness! The world will be lost, the world will perish! For the mind of the Realized One Vipassī,
the perfected one, the fully awakened Buddha, inclines to remaining passive, not to teaching the
Dhamma.’ Then, as easily as a strong person would extend or contract their arm, he vanished
from the Brahmā realm and reappeared in front of the Buddha Vipassī. He arranged his robe over
one shoulder, knelt on his right knee, raised his joined palms toward the Buddha Vipassī, and
said, ‘Sir, let the Blessed One teach the Dhamma! Let the Holy One teach the Dhamma! There are
beings with little dust in their eyes. They’re in decline because they haven’t heard the teaching.
There will be those who understand the teaching!’
When he said this, the Buddha Vipassī said to him, ‘I too thought this, Brahmā, “Why don’t I
teach the Dhamma?” Then it occurred to me, “If I were to teach the Dhamma, others might not
understand me, which would be wearying and troublesome for me.”
So, as I reflected like this, my mind inclined to remaining passive, not to teaching the
Dhamma.’
For a second time, and a third time that Great Brahmā begged the Buddha to teach.
Then, understanding Brahmā’s invitation, the Buddha Vipassī surveyed the world with the eye
of a Buddha, because of his compassion for sentient beings. And he saw sentient beings with little
dust in their eyes, and some with much dust in their eyes; with keen faculties and with weak
faculties, with good qualities and with bad qualities, easy to teach and hard to teach. And some of
them lived seeing the danger in the fault to do with the next world, while others did not. It’s like
a pool with blue water lilies, or pink or white lotuses. Some of them sprout and grow in the water
without rising above it, thriving underwater. Some of them sprout and grow in the water
reaching the water’s surface. And some of them sprout and grow in the water but rise up above
the water and stand with no water clinging to them.
In the same way, the Buddha Vipassī saw sentient beings with little dust in their eyes, and
some with much dust in their eyes.
Then that Great Brahmā, knowing what the Buddha Vipassī was thinking, addressed him in
verse:
‘Standing high on a rocky mountain,
you can see the people all around.
In just the same way, all-seer, wise one,
ascend the palace built of Dhamma!
You’re free of sorrow; but look at these people
overwhelmed with sorrow, oppressed by rebirth and old age.
Rise, hero! Victor in battle, leader of the caravan,

wander the world without obligation.
Let the Blessed One teach the Dhamma!
There will be those who understand!’
Then the Buddha Vipassī addressed that Great Brahmā in verse:
‘Flung open are the doors to the deathless!
Let those with ears to hear decide their faith.
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Thinking it would be troublesome, Brahmā, I did not teach
the sophisticated, sublime Dhamma among humans.’
Then the Great Brahmā, knowing that his request for the Buddha Vipassī to teach the Dhamma
had been granted, bowed and respectfully circled him, keeping him on his right, before vanishing
right there.
13. The Chief Disciples

Then the Blessed One Vipassī, the perfected one, the fully awakened Buddha, thought, ‘Who
should I teach first of all? Who will quickly understand this teaching?’ Then he thought, ‘That
Khaṇḍa, the king’s son, and Tissa, the high priest’s son, are astute, competent, clever, and have
long had little dust in their eyes. Why don’t I teach them first of all? They will quickly understand
this teaching.’
Then, as easily as a strong person would extend or contract their arm, he vanished from the
tree of awakening and reappeared near the capital city of Bandhumatī, in the deer park named
Sanctuary.
Then the Buddha Vipassī addressed the park keeper, ‘My dear park keeper, please enter the
city and say this to the king’s son Khaṇḍa and the high priest’s son Tissa: “Sirs, the Blessed One
Vipassī, the perfected one, the fully awakened Buddha, has arrived at Bandhumatī and is staying
in the deer park named Sanctuary. He wishes to see you.”’
‘Yes, sir,’ replied the park keeper, and did as he was asked.
Then the king’s son Khaṇḍa and the high priest’s son Tissa had the finest carriages harnessed.
Then they mounted a fine carriage and, along with other fine carriages, set out from Bandhumatī
for the Sanctuary. They went by carriage as far as the terrain allowed, then descended and
approached the Buddha Vipassī on foot. They bowed and sat down to one side.
The Buddha Vipassī taught them step by step, with a talk on giving, ethical conduct, and
of renunciation. And when he knew that their minds were ready, pliable, rid of hindrances,
seat the stainless, immaculate vision of the Dhamma arose in the king’s son Khaṇḍa and the high
priest’s son Tissa: ‘Everything that has a beginning has an end.’
They saw, attained, understood, and fathomed the Dhamma. They went beyond doubt, got rid
of indecision, and became self-assured and independent of others regarding the Teacher’s
instructions. They said to the Buddha Vipassī, ‘Excellent, sir! Excellent! As if he were righting the
overturned, or revealing the hidden, or pointing out the path to the lost, or lighting a lamp in the
dark so people with good eyes can see what’s there, the Buddha has made the teaching clear in
many ways. We go for refuge to the Blessed One, to the teaching, and to the mendicant Saṅgha.
Sir, may we receive the going forth and ordination in the Buddha’s presence?’
And they received the going forth, the ordination in the Buddha Vipassī’s presence. Then the
Buddha Vipassī educated, encouraged, fired up, and inspired them with a Dhamma talk. He
explained the drawbacks of conditioned phenomena, so sordid and corrupt, and the benefit of
extinguishment. Being taught like this their minds were soon freed from defilements by not
grasping.
14. The Going Forth of the Large Crowd

A large crowd of 84,000 people in the capital of Bandhumatī heard that the Blessed One Vipassī,
the perfected one, the fully awakened Buddha, had arrived at Bandhumatī and was staying in the
deer park named Sanctuary. And they heard that the king’s son Khaṇḍa and the high priest’s son
Tissa had shaved off their hair and beard, dressed in ocher robes, and gone forth from the lay life
to homelessness in the Buddha’s presence. It occurred to them, ‘This must be no ordinary
teaching and training, no ordinary going forth in which the king’s son Khaṇḍa and the high
priest’s son Tissa have gone forth. If even they go forth, why don’t we do the same?’ Then those
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84,000 people left Bandhumatī for the deer park named Sanctuary, where they approached the
Buddha Vipassī, bowed and sat down to one side.
The Buddha Vipassī taught them step by step, with a talk on giving, ethical conduct, and
of renunciation. And when he knew that their minds were ready, pliable, rid of hindrances,
seat the stainless, immaculate vision of the Dhamma arose in those 84,000 people: ‘Everything
that has a beginning has an end.’
They saw, attained, understood, and fathomed the Dhamma. They went beyond doubt, got rid
of indecision, and became self-assured and independent of others regarding the Teacher’s
instructions. They said to the Buddha Vipassī, ‘Excellent, sir! Excellent!’ And just like Khaṇḍa and
Tissa they asked for and received ordination. Then the Buddha taught them further.
Being taught like this their minds were soon freed from defilements by not grasping.
15. The 84,000 Who Had Gone Forth Previously

The 84,000 people who had gone forth previously also heard: ‘It seems the Blessed One Vipassī,
the perfected one, the fully awakened Buddha, has arrived at Bandhumatī and is staying in the
deer park named Sanctuary. And he is teaching the Dhamma!’ Then they too went to see the
Buddha Vipassī, realized the Dhamma, went forth, and became freed from defilements.
16. The Allowance to Wander

Now at that time a large Saṅgha of 6,800,000 mendicants were residing at Bandhumatī. As the
Buddha Vipassī was in private retreat this thought came to his mind, ‘The Saṅgha residing at
Bandhumatī now is large. What if I was to urge them:
“Wander forth, mendicants, for the welfare and happiness of the people, out of compassion for
the world, for the benefit, welfare, and happiness of gods and humans. Let not two go by one
road. Teach the Dhamma that’s good in the beginning, good in the middle, and good in the end,
meaningful and well-phrased. And reveal a spiritual practice that’s entirely full and pure. There
are beings with little dust in their eyes. They’re in decline because they haven’t heard the
teaching. There will be those who understand the teaching! But when six years have passed, you
must all come to Bandhumatī to recite the monastic code.”’
Then a certain Great Brahmā, knowing what the Buddha Vipassī was thinking, as easily as a
strong person would extend or contract their arm, vanished from the Brahmā realm and
reappeared in front of the Buddha Vipassī. He arranged his robe over one shoulder, knelt on his
right knee, raised his joined palms toward the Buddha Vipassī, and said, ‘That’s so true, Blessed
One! That’s so true, Holy One! The Saṅgha residing at Bandhumatī now is large. Please urge them
to wander, as you thought. And sir, I’ll make sure that when six years have passed the
mendicants will return to Bandhumatī to recite the monastic code.’
That’s what that Great Brahmā said. Then he bowed and respectfully circled the Buddha
Vipassī, keeping him on his right side, before vanishing right there.
Then in the late afternoon, the Buddha Vipassī came out of retreat and addressed the
mendicants, telling them all that had happened. Then he said,
‘Wander forth, mendicants, for the welfare and happiness of the people, out of compassion for
the world, for the benefit, welfare, and happiness of gods and humans. Let not two go by one
road. Teach the Dhamma that’s good in the beginning, good in the middle, and good in the end,
meaningful and well-phrased. And reveal a spiritual practice that’s entirely full and pure. There
are beings with little dust in their eyes. They’re in decline because they haven’t heard the
teaching. There will be those who understand the teaching! But when six years have passed, you
must all come to Bandhumatī to recite the monastic code.’
Then most of the mendicants departed to wander the country that very day.
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Now at that time there were 84,000 monasteries in India. And when the first year came to an
end the deities raised the cry: ‘Good sirs, the first year has ended. Now five years remain. When
five years have passed, you must all go to Bandhumatī to recite the monastic code.’
And when the second year … the third year … the fourth year … the fifth year came to an end,
the deities raised the cry: ‘Good sirs, the fifth year has ended. Now one year remains. When one
year has passed, you must all go to Bandhumatī to recite the monastic code.’
And when the sixth year came to an end the deities raised the cry: ‘Good sirs, the sixth year
has ended. Now is the time that you must go to Bandhumatī to recite the monastic code.’ Then
that very day the mendicants went to Bandhumatī to recite the monastic code. Some went by
their own psychic power, and some by the psychic power of the deities.
And there the Blessed One Vipassī, the perfected one, the fully awakened Buddha, recited the
monastic code thus:
‘Patient acceptance is the highest austerity.
Extinguishment is the highest, say the Buddhas.
No true renunciate injures another,
nor does an ascetic hurt another.
Not to do any evil;

to embrace the good;
to purify one’s mind:
this is the instruction of the Buddhas.
Not speaking ill nor doing harm;

restraint in the monastic code;
moderation in eating;
staying in remote lodgings;
commitment to the higher mind—
this is the instruction of the Buddhas.’
17. Being Informed by Deities

At one time, mendicants, I was staying near Ukkaṭṭhā, in the Subhaga Forest at the root of a
magnificent saltree. As I was in private retreat this thought came to mind, ‘It’s not easy to find an
abode of sentient beings where I haven’t previously abided in all this long time, except for the
gods of the pure abodes. Why don’t I go to see them?’
Then, as easily as a strong person would extend or contract their arm, I vanished from the
Subhaga Forest and reappeared with the Aviha gods.
In that order of gods, many thousands, many hundreds of thousands of deities approached me,
bowed, stood to one side, and said to me, ‘Ninety-one eons ago, good sir, the Buddha Vipassī
arose in the world, perfected and fully awakened. He was born as an aristocrat into an aristocrat
family. Koṇḍañña was his clan. He lived for 80,000 years. He was awakened at the root of a
trumpet flower tree. He had a fine pair of chief disciples named Khaṇḍa and Tissa. He had three
gatherings of disciples—one of 6,800,000, one of 100,000, and one of 80,000—all of them
mendicants who had ended their defilements. He had as chief attendant a mendicant named
Asoka. His father was King Bandhuma, his birth mother was Queen Bandhumatī, and their capital
city was named Bandhumatī. And such was his renunciation, such his going forth, such his
striving, such his awakening, and such his rolling forth of the wheel of Dhamma. And good sir,
after leading the spiritual life under that Buddha Vipassī we lost our desire for sensual pleasures
and were reborn here.’
And other deities came and similarly recounted the details of the Buddhas Sikhī, Vessabhū,
Kakusandha, Koṇāgamana, and Kassapa.
In that order of gods, many hundreds of deities approached me, bowed, stood to one side, and
said to me, ‘In the present fortunate eon, good sir, you have arisen in the world, perfected and
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fully awakened. You were born as an aristocrat into an aristocrat family. Gotama is your clan. For
you the life-span is short, brief, and fleeting. A long-lived person lives for a century or a little
more. You were awakened at the root of a peepul tree. You have a fine pair of chief disciples
named Sāriputta and Moggallāna. You have had one gathering of disciples—1,250 mendicants
who had ended their defilements. You have as chief attendant a mendicant named Ānanda. Your
father is King Suddhodana, your birth mother was Queen Māyā, and your capital city was
Kapilavatthu. And such was your renunciation, such your going forth, such your striving, such
your awakening, and such your rolling forth of the wheel of Dhamma. And good sir, after leading
the spiritual life under you we lost our desire for sensual pleasures and were reborn here.’
Then together with the Aviha gods I went to see the Atappa gods … the Gods Fair to See … and
the Fair Seeing Gods. Then together with all these gods I went to see the Gods of Akaniṭṭha,
where we had a similar conversation.
And that is how the Realized One is able to recollect the caste, names, clans, life-span, chief
disciples, and gatherings of disciples of the Buddhas of the past who have become completely
extinguished, cut off proliferation, cut off the track, finished off the cycle, and transcended
suffering. It is both because I have clearly comprehended the principle of the teachings, and also
because the deities told me.”
said.
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15. The Great Discourse on Causation:
Mahānidāna Sutta
1. Dependent Origination
So I have heard. At one time the Buddha was staying in the land of the Kurus, near the Kuru town
named Kammāsadamma.
Then Venerable Ānanda went up to the Buddha, bowed, sat down to one side, and said to him,
“It’s incredible, sir, it’s amazing, in that this dependent origination is deep and appears deep, yet
to me it seems as plain as can be.”
“Don’t say that, Ānanda, don’t say that! This dependent origination is deep and appears deep.
It is because of not understanding and not penetrating this teaching that this population has
become tangled like string, knotted like a ball of thread, and matted like rushes and reeds, and it
doesn’t escape the places of loss, the bad places, the underworld, transmigration.
When asked, ‘Is there a specific condition for old age and death?’ you should answer, ‘There is.’
If they say, ‘What is a condition for old age and death?’ you should answer, ‘Rebirth is a condition
for old age and death.’
When asked, ‘Is there a specific condition for rebirth?’ you should answer, ‘There is.’ If they
say, ‘What is a condition for rebirth?’ you should answer, ‘Continued existence is a condition for
rebirth.’
When asked, ‘Is there a specific condition for continued existence?’ you should answer, ‘There
is.’ If they say, ‘What is a condition for continued existence?’ you should answer, ‘Grasping is a
condition for continued existence.’
When asked, ‘Is there a specific condition for grasping?’ you should answer, ‘There is.’ If they
say, ‘What is a condition for grasping?’ you should answer, ‘Craving is a condition for grasping.’
When asked, ‘Is there a specific condition for craving?’ you should answer, ‘There is.’ If they
say, ‘What is a condition for craving?’ you should answer, ‘Feeling is a condition for craving.’
When asked, ‘Is there a specific condition for feeling?’ you should answer, ‘There is.’ If they
say, ‘What is a condition for feeling?’ you should answer, ‘Contact is a condition for feeling.’
When asked, ‘Is there a specific condition for contact?’ you should answer, ‘There is.’ If they
say, ‘What is a condition for contact?’ you should answer, ‘Name and form are conditions for
contact.’
When asked, ‘Is there a specific condition for name and form?’ you should answer, ‘There is.’ If
they say, ‘What is a condition for name and form?’ you should answer, ‘Consciousness is a
condition for name and form.’
When asked, ‘Is there a specific condition for consciousness?’ you should answer, ‘There is.’ If
they say, ‘What is a condition for consciousness?’ you should answer, ‘Name and form are
conditions for consciousness.’
So: name and form are conditions for consciousness. Consciousness is a condition for name
and form. Name and form are conditions for contact. Contact is a condition for feeling. Feeling is
a condition for craving. Craving is a condition for grasping. Grasping is a condition for continued
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existence. Continued existence is a condition for rebirth. Rebirth is a condition for old age and
death, sorrow, lamentation, pain, sadness, and distress to come to be. That is how this entire
mass of suffering originates.
‘Rebirth is a condition for old age and death’—that’s what I said. And this is a way to
understand how this is so. Suppose there were totally and utterly no rebirth for anyone
anywhere. That is, there were no rebirth of sentient beings into their various realms—of gods,
fairies, spirits, creatures, humans, quadrupeds, birds, or reptiles, each into their own realm.
When there’s no rebirth at all, with the cessation of rebirth, would old age and death still be
found?”
“No, sir.”
“That’s why this is the cause, source, origin, and condition of old age and death, namely
rebirth.
‘Continued existence is a condition for rebirth’—that’s what I said. And this is a way to
understand how this is so. Suppose there were totally and utterly no continued existence for
anyone anywhere. That is, continued existence in the sensual realm, the realm of luminous form,
or the formless realm. When there’s no continued existence at all, with the cessation of
continued existence, would rebirth still be found?”
“No, sir.”
“That’s why this is the cause, source, origin, and condition of rebirth, namely continued
existence.
‘Grasping is a condition for continued existence’—that’s what I said. And this is a way to
understand how this is so. Suppose there were totally and utterly no grasping for anyone
anywhere. That is, grasping at sensual pleasures, views, precepts and observances, and theories
of a self. When there’s no grasping at all, with the cessation of grasping, would continued
existence still be found?”
“No, sir.”
“That’s why this is the cause, source, origin, and condition of continued existence, namely
grasping.
‘Craving is a condition for grasping’—that’s what I said. And this is a way to understand how
this is so. Suppose there were totally and utterly no craving for anyone anywhere. That is,
craving for sights, sounds, smells, tastes, touches, and thoughts. When there’s no craving at all,
with the cessation of craving, would grasping still be found?”
“No, sir.”
“That’s why this is the cause, source, origin, and condition of grasping, namely craving.
‘Feeling is a condition for craving’—that’s what I said. And this is a way to understand how this
is so. Suppose there were totally and utterly no feeling for anyone anywhere. That is, feeling born
of contact through the eye, ear, nose, tongue, body, and mind. When there’s no feeling at all, with
the cessation of feeling, would craving still be found?”
“No, sir.”
“That’s why this is the cause, source, origin, and condition of craving, namely feeling.
So it is, Ānanda, that feeling is a cause of craving. Craving is a cause of seeking. Seeking is a
cause of gaining material possessions. Gaining material possessions is a cause of assessing.
Assessing is a cause of desire and lust. Desire and lust is a cause of attachment. Attachment is a
cause of possessiveness. Possessiveness is a cause of stinginess. Stinginess is a cause of
safeguarding. Owing to safeguarding, many bad, unskillful things come to be: taking up the rod
and the sword, quarrels, arguments, and fights, accusations, divisive speech, and lies.
‘Owing to safeguarding, many bad, unskillful things come to be: taking up the rod and the
sword, quarrels, arguments, and fights, accusations, divisive speech, and lies’—that’s what I said.
And this is a way to understand how this is so. Suppose there were totally and utterly no
safeguarding for anyone anywhere. When there’s no safeguarding at all, with the cessation of
safeguarding, would those many bad, unskillful things still come to be?”
“No, sir.”
“That’s why this is the cause, source, origin, and condition for the origination of those many
bad, unskillful things, namely safeguarding.
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‘Stinginess is a cause of safeguarding’—that’s what I said. And this is a way to understand how
this is so. Suppose there were totally and utterly no stinginess for anyone anywhere. When
there’s no stinginess at all, with the cessation of stinginess, would safeguarding still be found?”
“No, sir.”
“That’s why this is the cause, source, origin, and condition of safeguarding, namely stinginess.
‘Possessiveness is a cause of stinginess’—that’s what I said. And this is a way to understand
how this is so. Suppose there were totally and utterly no possessiveness for anyone anywhere.
When there’s no possessiveness at all, with the cessation of possessiveness, would stinginess still
be found?”
“No, sir.”
“That’s why this is the cause, source, origin, and condition of stinginess, namely
possessiveness.
‘Attachment is a cause of possessiveness’—that’s what I said. And this is a way to understand
how this is so. Suppose there were totally and utterly no attachment for anyone anywhere. When
there’s no attachment at all, with the cessation of attachment, would possessiveness still be
found?”
“No, sir.”
“That’s why this is the cause, source, origin, and condition of possessiveness, namely
attachment.
‘Desire and lust is a cause of attachment’—that’s what I said. And this is a way to understand
how this is so. Suppose there were totally and utterly no desire and lust for anyone anywhere.
When there’s no desire and lust at all, with the cessation of desire and lust, would attachment
still be found?”
“No, sir.”
“That’s why this is the cause, source, origin, and condition of attachment, namely desire and
lust.
‘Assessing is a cause of desire and lust’—that’s what I said. And this is a way to understand how
this is so. Suppose there were totally and utterly no assessing for anyone anywhere. When there’s
no assessing at all, with the cessation of assessing, would desire and lust still be found?”
“No, sir.”
“That’s why this is the cause, source, origin, and condition of desire and lust, namely assessing.
‘Gaining material possessions is a cause of assessing’—that’s what I said. And this is a way to
understand how this is so. Suppose there were totally and utterly no gaining of material
possessions for anyone anywhere. When there’s no gaining of material possessions at all, with
the cessation of gaining material possessions, would assessing still be found?”
“No, sir.”
“That’s why this is the cause, source, origin, and condition of assessing, namely the gaining of
material possessions.
‘Seeking is a cause of gaining material possessions’—that’s what I said. And this is a way to
understand how this is so. Suppose there were totally and utterly no seeking for anyone
anywhere. When there’s no seeking at all, with the cessation of seeking, would the gaining of
material possessions still be found?”
“No, sir.”
“That’s why this is the cause, source, origin, and condition of gaining material possessions,
namely seeking.
‘Craving is a cause of seeking’—that’s what I said. And this is a way to understand how this is
so. Suppose there were totally and utterly no craving for anyone anywhere. That is, craving for
sensual pleasures, craving for continued existence, and craving to end existence. When there’s no
craving at all, with the cessation of craving, would seeking still be found?”
“No, sir.”
“That’s why this is the cause, source, origin, and condition of seeking, namely craving. And so,
Ānanda, these two things are united by the two aspects of feeling.
‘Contact is a condition for feeling’—that’s what I said. And this is a way to understand how this
is so. Suppose there were totally and utterly no contact for anyone anywhere. That is, contact
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through the eye, ear, nose, tongue, body, and mind. When there’s no contact at all, with the
cessation of contact, would feeling still be found?”
“No, sir.”
“That’s why this is the cause, source, origin, and condition of feeling, namely contact.
‘Name and form are conditions for contact’—that’s what I said. And this is a way to understand
how this is so. Suppose there were none of the features, attributes, signs, and details by which the
category of mental phenomena is found. Would linguistic contact still be found in the category of
physical phenomena?”
“No, sir.”
“Suppose there were none of the features, attributes, signs, and details by which the category
of physical phenomena is found. Would impingement contact still be found in the category of
mental phenomena?”
“No, sir.”
“Suppose there were none of the features, attributes, signs, and details by which the categories
of mental or physical phenomena are found. Would either linguistic contact or impingement
contact still be found?”
“No, sir.”
“Suppose there were none of the features, attributes, signs, and details by which name and
form are found. Would contact still be found?”
“No, sir.”
“That’s why this is the cause, source, origin, and condition of contact, namely name and form.
‘Consciousness is a condition for name and form’—that’s what I said. And this is a way to
understand how this is so. If consciousness were not conceived in the mother’s womb, would
name and form coagulate there?”
“No, sir.”
“If consciousness, after being conceived in the mother’s womb, were to be miscarried, would
name and form be born into this state of existence?”
“No, sir.”
“If the consciousness of a young boy or girl were to be cut off, would name and form achieve
growth, increase, and maturity?”
“No, sir.”
“That’s why this is the cause, source, origin, and condition of name and form, namely
consciousness.
‘Name and form are conditions for consciousness’—that’s what I said. And this is a way to
understand how this is so. If consciousness were not to become established in name and form,
would the coming to be of the origin of suffering—of rebirth, old age, and death in the future—be
found?”
“No, sir.”
“That’s why this is the cause, source, origin, and condition of consciousness, namely name and
form. This is the extent to which one may be reborn, grow old, die, pass away, or reappear. This is
how far the scope of language, terminology, and description extends; how far the sphere of
wisdom extends; how far the cycle of rebirths continues so that this state of existence is to be
found; namely, name and form together with consciousness.
2. Describing the Self

How do those who describe the self describe it? They describe it as physical and limited: ‘My self
is physical and limited.’ Or they describe it as physical and infinite: ‘My self is physical and
infinite.’ Or they describe it as formless and limited: ‘My self is formless and limited.’ Or they
describe it as formless and infinite: ‘My self is formless and infinite.’
Now, take those who describe the self as physical and limited. They describe the self as
physical and limited in the present; or in some future life; or else they think: ‘Though it is not like
that, I will ensure it is provided with what it needs to become like that.’ This being so, it’s
appropriate to say that a view of self as physical and limited underlies them.
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Now, take those who describe the self as physical and infinite … formless and limited …
formless and infinite. They describe the self as formless and infinite in the present; or in some
future life; or else they think: ‘Though it is not like that, I will ensure it is provided with what it
needs to become like that.’ This being so, it’s appropriate to say that a view of self as formless and
infinite underlies them. That’s how those who describe the self describe it.
3. Not Describing the Self

How do those who don’t describe the self not describe it? They don’t describe it as physical and
limited … physical and infinite … formless and limited … formless and infinite: ‘My self is formless
and infinite.’
Now, take those who don’t describe the self as physical and limited … physical and infinite …
formless and limited … formless and infinite. They don’t describe the self as formless and infinite
in the present; or in some future life; and they don’t think: ‘Though it is not like that, I will
ensure it is provided with what it needs to become like that.’ This being so, it’s appropriate to say
that a view of self as formless and infinite doesn’t underlie them. That’s how those who don’t
describe the self don’t describe it.
4. Regarding a Self
How do those who regard the self regard it? They regard feeling as self: ‘Feeling is my self.’ Or
they regard it like this: ‘Feeling is definitely not my self. My self does not experience feeling.’ Or
they regard it like this: ‘Feeling is definitely not my self. But it’s not that my self does not
experience feeling. My self feels, for my self is liable to feel.’
Now, as to those who say: ‘Feeling is my self.’ You should say this to them: ‘Reverend, there are
three feelings: pleasant, painful, and neutral. Which one of these do you regard as self?’ Ānanda,
at a time when you feel a pleasant feeling, you don’t feel a painful or neutral feeling; you only feel
a pleasant feeling. At a time when you feel a painful feeling, you don’t feel a pleasant or neutral
feeling; you only feel a painful feeling. At a time when you feel a neutral feeling, you don’t feel a
pleasant or painful feeling; you only feel a neutral feeling.
Pleasant feelings, painful feelings, and neutral feelings are all impermanent, conditioned,
dependently originated, liable to end, vanish, fade away, and cease. When feeling a pleasant
feeling they think: ‘This is my self.’ When their pleasant feeling ceases they think: ‘My self has
disappeared.’ When feeling a painful feeling they think: ‘This is my self.’ When their painful
feeling ceases they think: ‘My self has disappeared.’ When feeling a neutral feeling they think:
‘This is my self.’ When their neutral feeling ceases they think: ‘My self has disappeared.’ So those
who say ‘feeling is my self’ regard as self that which is evidently impermanent, a mixture of
pleasure and pain, and liable to rise and fall. That’s why it’s not acceptable to regard feeling as
self.
Now, as to those who say: ‘Feeling is definitely not my self. My self does not experience
feeling.’ You should say this to them, ‘But reverend, where there is nothing felt at all, would the
thought “I am” occur there?’”
“No, sir.”
“That’s why it’s not acceptable to regard self as that which does not experience feeling.
Now, as to those who say: ‘Feeling is definitely not my self. But it’s not that my self does not
experience feeling. My self feels, for my self is liable to feel.’ You should say this to them,
‘Suppose feelings were to totally and utterly cease without anything left over. When there’s no
feeling at all, with the cessation of feeling, would the thought “I am this” occur there?’”
“No, sir.”
“That’s why it’s not acceptable to regard self as that which is liable to feel.
Not regarding anything in this way, they don’t grasp at anything in the world. Not grasping,
they’re not anxious. Not being anxious, they personally become extinguished. They understand:
‘Rebirth is ended, the spiritual journey has been completed, what had to be done has been done,
there is no return to any state of existence.’
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It wouldn’t be appropriate to say that a mendicant whose mind is freed like this holds the
following views: ‘A Realized One exists after death’; ‘A Realized One doesn’t exist after death’; ‘A
Realized One both exists and doesn’t exist after death’; ‘A Realized One neither exists nor doesn’t
exist after death’.
Why is that? A mendicant is freed by directly knowing this: how far language and the scope of
language extend; how far terminology and the scope of terminology extend; how far description
and the scope of description extend; how far wisdom and the sphere of wisdom extend; how far
the cycle of rebirths and its continuation extend. It wouldn’t be appropriate to say that a
mendicant freed by directly knowing this holds the view: ‘There is no such thing as knowing and
seeing.’
5. Planes of Consciousness
Ānanda, there are seven planes of consciousness and two dimensions. What seven?
There are sentient beings that are diverse in body and diverse in perception, such as human
beings, some gods, and some beings in the underworld. This is the first plane of consciousness.
There are sentient beings that are diverse in body and unified in perception, such as the gods
reborn in Brahmā’s Host through the first absorption. This is the second plane of consciousness.
There are sentient beings that are unified in body and diverse in perception, such as the gods
of streaming radiance. This is the third plane of consciousness.
There are sentient beings that are unified in body and unified in perception, such as the gods
replete with glory. This is the fourth plane of consciousness.
There are sentient beings that have gone totally beyond perceptions of form. With the ending
of perceptions of impingement, not focusing on perceptions of diversity, aware that ‘space is
infinite’, they have been reborn in the dimension of infinite space. This is the fifth plane of
consciousness.
There are sentient beings that have gone totally beyond the dimension of infinite space. Aware
that ‘consciousness is infinite’, they have been reborn in the dimension of infinite consciousness.
This is the sixth plane of consciousness.
There are sentient beings that have gone totally beyond the dimension of infinite
consciousness. Aware that ‘there is nothing at all’, they have been reborn in the dimension of
nothingness. This is the seventh plane of consciousness.
Then there’s the dimension of non-percipient beings, and secondly, the dimension of neither
perception nor non-perception.
Now, regarding these seven planes of consciousness and two dimensions, is it appropriate for
someone who understands them—and their origin, ending, gratification, drawback, and escape—
to take pleasure in them?”
“No, sir.”
“When a mendicant, having truly understood the origin, ending, gratification, drawback, and
escape regarding these seven planes of consciousness and these two dimensions, is freed by not
grasping, they’re called a mendicant who is freed by wisdom.
6. The Eight Liberations

Ānanda, there are these eight liberations. What eight?
Having physical form, they see visions. This is the first liberation.
Not perceiving form internally, they see visions externally. This is the second liberation.
They’re focused only on beauty. This is the third liberation.
Going totally beyond perceptions of form, with the ending of perceptions of impingement, not
focusing on perceptions of diversity, aware that ‘space is infinite’, they enter and remain in the
dimension of infinite space. This is the fourth liberation.
Going totally beyond the dimension of infinite space, aware that ‘consciousness is infinite’,
they enter and remain in the dimension of infinite consciousness. This is the fifth liberation.
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Going totally beyond the dimension of infinite consciousness, aware that ‘there is nothing at
all’, they enter and remain in the dimension of nothingness. This is the sixth liberation.
Going totally beyond the dimension of nothingness, they enter and remain in the dimension of
neither perception nor non-perception. This is the seventh liberation.
Going totally beyond the dimension of neither perception nor non-perception, they enter and
remain in the cessation of perception and feeling. This is the eighth liberation.
These are the eight liberations.
When a mendicant enters into and withdraws from these eight liberations—in forward order,
in reverse order, and in forward and reverse order—wherever they wish, whenever they wish,
and for as long as they wish; and when they realize the undefiled freedom of heart and freedom
by wisdom in this very life, and live having realized it with their own insight due to the ending of
defilements, they’re called a mendicant who is freed both ways. And, Ānanda, there is no other
freedom both ways that is better or finer than this.”
That is what the Buddha said. Satisfied, Venerable Ānanda was happy with what the Buddha
said.
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16. The Great Discourse on the Buddha’s
Extinguishment:
Mahāparinibbāna Sutta
So I have heard. At one time the Buddha was staying near Rājagaha, on the Vulture’s Peak
Mountain. Now at that time King Ajātasattu Vedehiputta of Māgadha wanted to invade the Vajjis.
He declared: “I shall wipe out these Vajjis, so mighty and powerful! I shall destroy them, and lay
ruin and devastation upon them!”
And then King Ajātasattu addressed Vassakāra the brahmin minister of Māgadha, “Please,
brahmin, go to the Buddha, and in my name bow with your head to his feet. Ask him if he is
healthy and well, nimble, strong, and living comfortably. And then say: ‘Sir, King Ajātasattu
Vedehiputta of Māgadha wants to invade the Vajjis. He says, “I shall wipe out these Vajjis, so
mighty and powerful! I shall destroy them, and lay ruin and devastation upon them!”’ Remember
well how the Buddha answers and tell it to me. For Realized Ones say nothing that is not so.”
1. The Brahmin Vassakāra

“Yes, sir,” Vassakāra replied. He had the finest carriages harnessed. Then he mounted a fine
carriage and, along with other fine carriages, set out from Rājagaha for the Vulture’s Peak
Mountain. He went by carriage as far as the terrain allowed, then descended and approached the
Buddha on foot, and exchanged greetings with him.
When the greetings and polite conversation were over, he sat down to one side and said to the
Buddha, “Master Gotama, King Ajātasattu Vedehiputta of Māgadha bows with his head to your
feet. He asks if you are healthy and well, nimble, strong, and living comfortably. Master Gotama,
King Ajātasattu wants to invade the Vajjis. He has declared: ‘I shall wipe out these Vajjis, so
mighty and powerful! I shall destroy them, and lay ruin and devastation upon them!’”
2. Principles That Prevent Decline

Now at that time Venerable Ānanda was standing behind the Buddha fanning him. Then the
Buddha said to him, “Ānanda, have you heard that the Vajjis meet frequently and have many
meetings?”
“I have heard that, sir.”
“As long as the Vajjis meet frequently and have many meetings, they can expect growth, not
decline.
Ānanda, have you heard that the Vajjis meet in harmony, leave in harmony, and carry on their
business in harmony?”
“As long as the Vajjis meet in harmony, leave in harmony, and carry on their business in
harmony, they can expect growth, not decline.
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Ānanda, have you heard that the Vajjis don’t make new decrees or abolish existing decrees,
but proceed having undertaken the traditional Vajjian principles as they have been decreed?”
“As long as the Vajjis don’t make new decrees or abolish existing decrees, but proceed having
undertaken the traditional Vajjian principles as they have been decreed, they can expect growth,
not decline.
Ānanda, have you heard that the Vajjis honor, respect, esteem, and venerate Vajjian elders,
and think them worth listening to?”
“As long as the Vajjis honor, respect, esteem, and venerate Vajjian elders, and think them
worth listening to, they can expect growth, not decline.
Ānanda, have you heard that the Vajjis don’t rape or abduct women or girls from their families
and force them to live with them?”
“As long as the Vajjis don’t rape or abduct women or girls from their families and force them
to live with them, they can expect growth, not decline.
Ānanda, have you heard that the Vajjis honor, respect, esteem, and venerate the Vajjian
shrines, whether inner or outer, not neglecting the proper spirit-offerings that were given and
made in the past?”
“As long as the Vajjis honor, respect, esteem, and venerate the Vajjian shrines, whether inner
or outer, not neglecting the proper spirit-offerings that were given and made in the past, they
can expect growth, not decline.
Ānanda, have you heard that the Vajjis arrange for proper protection, shelter, and security for
perfected ones, so that more perfected ones might come to the realm and those already here may
live in comfort?”
“As long as the Vajjis arrange for proper protection, shelter, and security for perfected ones, so
that more perfected ones might come to the realm and those already here may live in comfort,
they can expect growth, not decline.”
Then the Buddha said to Vassakāra, “Brahmin, this one time I was staying near Vesālī at the
Sarandada woodland shrine. There I taught the Vajjis these seven principles that prevent decline.
As long as these seven principles that prevent decline last among the Vajjis, and as long as the
Vajjis are seen following them, they can expect growth, not decline.”
When the Buddha had spoken, Vassakāra said to him, “Master Gotama, if the Vajjis follow even
a single one of these principles they can expect growth, not decline. How much more so all seven!
King Ajātasattu cannot defeat the Vajjis in war, unless by diplomacy or by sowing dissension.
Well, now, Master Gotama, I must go. I have many duties, and much to do.”
“Please, brahmin, go at your convenience.” Then Vassakāra the brahmin, having approved and
agreed with what the Buddha said, got up from his seat and left.
3. Principles That Prevent Decline Among the Mendicants

Soon after he had left, the Buddha said to Ānanda, “Go, Ānanda, gather all the mendicants staying
in the vicinity of Rājagaha together in the assembly hall.”
“Yes, sir,” replied Ānanda. He did what the Buddha asked. Then he went back, bowed, stood to
one side, and said to him, “Sir, the mendicant Saṅgha has assembled. Please, sir, go at your
convenience.”
Then the Buddha went to the assembly hall, where he sat on the seat spread out and addressed
the mendicants: “Mendicants, I will teach you these seven principles that prevent decline. Listen
and pay close attention, I will speak.”
“As long as the mendicants meet frequently and have many meetings, they can expect growth,
not decline.
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As long as the mendicants meet in harmony, leave in harmony, and carry on their business in
harmony, they can expect growth, not decline.
As long as the mendicants don’t make new decrees or abolish existing decrees, but undertake
and follow the training rules as they have been decreed, they can expect growth, not decline.
As long as the mendicants honor, respect, esteem, and venerate the senior mendicants—of
long standing, long gone forth, fathers and leaders of the Saṅgha—and think them worth
listening to, they can expect growth, not decline.
As long as the mendicants don’t fall under the sway of arisen craving for future lives, they can
expect growth, not decline.
As long as the mendicants take care to live in wilderness lodgings, they can expect growth, not
decline.
As long as the mendicants individually establish mindfulness, so that more good-hearted
spiritual companions might come, and those that have already come may live comfortably, they
can expect growth, not decline.
As long as these seven principles that prevent decline last among the mendicants, and as long
as the mendicants are seen following them, they can expect growth, not decline.
I will teach you seven more principles that prevent decline. …
As long as the mendicants don’t relish work, loving it and liking to relish it, they can expect
growth, not decline.
As long as they don’t enjoy talk …
sleep …
company …
they don’t have wicked desires, falling under the sway of wicked desires …
they don’t have bad friends, companions, and associates …
they don’t stop half-way after achieving some insignificant distinction, they can expect
growth, not decline.
I will teach you seven more principles that prevent decline. … As long as the mendicants are
faithful … conscientious … prudent … learned … energetic … mindful … wise, they can expect
growth, not decline. As long as these seven principles that prevent decline last among the
mendicants, and as long as the mendicants are seen following them, they can expect growth, not
decline.
As long as the mendicants develop the awakening factors of mindfulness … investigation of
principles … energy … rapture … tranquility … immersion … equanimity, they can expect growth,
not decline.
As long as the mendicants develop the perceptions of impermanence … not-self … ugliness …
drawbacks … giving up … fading away … cessation, they can expect growth, not decline.
I will teach you six principles that prevent decline. …
As long as the mendicants consistently treat their spiritual companions with bodily kindness …
verbal kindness … and mental kindness both in public and in private, they can expect growth, not
decline.
As long as the mendicants share without reservation any material possessions they have
gained by legitimate means, even the food placed in the alms-bowl, using them in common with
their ethical spiritual companions, they can expect growth, not decline.
As long as the mendicants live according to the precepts shared with their spiritual
companions, both in public and in private—such precepts as are unbroken, impeccable, spotless,
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and unmarred, liberating, praised by sensible people, not mistaken, and leading to immersion—
they can expect growth, not decline.
As long as the mendicants live according to the view shared with their spiritual companions,
both in public and in private—the view that is noble and emancipating, and leads one who
practices it to the complete end of suffering—they can expect growth, not decline.
As long as these six principles that prevent decline last among the mendicants, and as long as
the mendicants are seen following them, they can expect growth, not decline.”
And while staying there at the Vulture’s Peak the Buddha often gave this Dhamma talk to the
mendicants:
“Such is ethics, such is immersion, such is wisdom. When immersion is imbued with ethics it’s
very fruitful and beneficial. When wisdom is imbued with immersion it’s very fruitful and
beneficial. When the mind is imbued with wisdom it is rightly freed from the defilements,
namely, the defilements of sensuality, desire to be reborn, and ignorance.”
When the Buddha had stayed in Rājagaha as long as he wished, he addressed Venerable
Ānanda, “Come, Ānanda, let’s go to Ambalaṭṭhikā.”
“Yes, sir,” Ānanda replied. Then the Buddha together with a large Saṅgha of mendicants
arrived at Ambalaṭṭhikā, where he stayed in the royal rest-house. And while staying there, too, he
often gave this Dhamma talk to the mendicants:
When the Buddha had stayed in Ambalaṭṭhikā as long as he wished, he addressed Venerable
Ānanda, “Come, Ānanda, let’s go to Nāḷandā.”
arrived at Nāḷandā, where he stayed in Pāvārika’s mango grove.
4. Sāriputta’s Lion’s Roar

Then Sāriputta went up to the Buddha, bowed, sat down to one side, and said to him, “Sir, I have
such confidence in the Buddha that I believe there’s no other ascetic or brahmin—whether past,
future, or present—whose direct knowledge is superior to the Buddha when it comes to
awakening.”
“That’s a grand and dramatic statement, Sāriputta. You’ve roared a definitive, categorical
lion’s roar, saying: ‘I have such confidence in the Buddha that I believe there’s no other ascetic or
brahmin—whether past, future, or present—whose direct knowledge is superior to the Buddha
when it comes to awakening.’
What about all the perfected ones, the fully awakened Buddhas who lived in the past? Have
you comprehended their minds to know that those Buddhas had such ethics, or such qualities, or
such wisdom, or such meditation, or such freedom?”
“No, sir.”
“And what about all the perfected ones, the fully awakened Buddhas who will live in the
future? Have you comprehended their minds to know that those Buddhas will have such ethics,
or such qualities, or such wisdom, or such meditation, or such freedom?”
“No, sir.”
“And what about me, the perfected one, the fully awakened Buddha at present? Have you
comprehended my mind to know that I have such ethics, or such teachings, or such wisdom, or
such meditation, or such freedom?”
“No, sir.”
“Well then, Sāriputta, given that you don’t comprehend the minds of Buddhas past, future, or
present, what exactly are you doing, making such a grand and dramatic statement, roaring such a
definitive, categorical lion’s roar?”
“Sir, though I don’t comprehend the minds of Buddhas past, future, and present, still I
understand this by inference from the teaching. Suppose there was a king’s frontier citadel with
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fortified embankments, ramparts, and arches, and a single gate. And it has a gatekeeper who is
astute, competent, and intelligent. He keeps strangers out and lets known people in. As he walks
around the patrol path, he doesn’t see a hole or cleft in the wall, not even one big enough for a
cat to slip out. He thinks: ‘Whatever sizable creatures enter or leave the citadel, all of them do so
via this gate.’
In the same way, I understand this by inference from the teaching: ‘All the perfected ones,
fully awakened Buddhas—whether past, future, or present—give up the five hindrances,
corruptions of the heart that weaken wisdom. Their mind is firmly established in the four kinds
of mindfulness meditation. They correctly develop the seven awakening factors. And they wake
up to the supreme perfect awakening.’”
And while staying at Nāḷandā, too, the Buddha often gave this Dhamma talk to the mendicants:
5. The Drawbacks of Unethical Conduct

When the Buddha had stayed in Nāḷandā as long as he wished, he addressed Venerable Ānanda,
“Come, Ānanda, let’s go to Pāṭaligāma.”
arrived at Pāṭaligāma.
The lay followers of Pāṭaligāma heard that he had arrived. So they went to see him, bowed, sat
down to one side, and said to him, “Sir, please consent to come to our guest house.” The Buddha
consented in silence.
Then, knowing that the Buddha had consented, the lay followers of Pāṭaligāma got up from
their seat, bowed, and respectfully circled the Buddha, keeping him on their right. Then they
went to the guest house, where they spread carpets all over, prepared seats, set up a water jar,
and placed a lamp. Then they went back to the Buddha, bowed, stood to one side, and told him of
their preparations, saying: “Please, sir, come at your convenience.”
In the morning, the Buddha robed up and, taking his bowl and robe, went to the guest house
together with the Saṅgha of mendicants. Having washed his feet he entered the guest house and
sat against the central column facing east. The Saṅgha of mendicants also washed their feet,
entered the guest house, and sat against the west wall facing east, with the Buddha right in front
of them. The lay followers of Pāṭaligāma also washed their feet, entered the guest house, and sat
against the east wall facing west, with the Buddha right in front of them.
Then the Buddha addressed them:
“Householders, there are these five drawbacks for an unethical person because of their failure
in ethics. What five?
Firstly, an unethical person loses substantial wealth on account of negligence. This is the first
drawback for an unethical person because of their failure in ethics.
Furthermore, an unethical person gets a bad reputation. This is the second drawback.
Furthermore, an unethical person enters any kind of assembly timid and embarrassed,
whether it’s an assembly of aristocrats, brahmins, householders, or ascetics. This is the third
drawback.
Furthermore, an unethical person dies feeling lost. This is the fourth drawback.
Furthermore, an unethical person, when their body breaks up, after death, is reborn in a place
of loss, a bad place, the underworld, hell. This is the fifth drawback.
These are the five drawbacks for an unethical person because of their failure in ethics.
6. The Benefits of Ethical Conduct

There are these five benefits for an ethical person because of their accomplishment in ethics.
What five?
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Firstly, an ethical person gains substantial wealth on account of diligence. This is the first
benefit.
Furthermore, an ethical person gets a good reputation. This is the second benefit.
Furthermore, an ethical person enters any kind of assembly bold and self-assured, whether it’s
an assembly of aristocrats, brahmins, householders, or ascetics. This is the third benefit.
Furthermore, an ethical person dies not feeling lost. This is the fourth benefit.
Furthermore, when an ethical person’s body breaks up, after death, they’re reborn in a good
place, a heavenly realm. This is the fifth benefit.
These are the five benefits for an ethical person because of their accomplishment in ethics.”
The Buddha spent most of the night educating, encouraging, firing up, and inspiring the lay
followers of Pāṭaligāma with a Dhamma talk. Then he dismissed them, “The night is getting late,
householders. Please go at your convenience.”
“Yes, sir,” replied the lay followers of Pāṭaligāma. They got up from their seat, bowed, and
respectfully circled the Buddha, keeping him on their right, before leaving. Soon after they left
the Buddha entered a private cubicle.
7. Building a Citadel
Now at that time the Magadhan ministers Sunidha and Vassakāra were building a citadel at
Pāṭaligāma to keep the Vajjis out. At that time thousands of deities were taking possession of
building sites in Pāṭaligāma. Illustrious rulers or royal ministers inclined to build houses at sites
possessed by illustrious deities. Middling rulers or royal ministers inclined to build houses at sites
possessed by middling deities. Lesser rulers or royal ministers inclined to build houses at sites
possessed by lesser deities.
With clairvoyance that is purified and superhuman, the Buddha saw those deities taking
possession of building sites in Pāṭaligāma. The Buddha rose at the crack of dawn and addressed
Ānanda, “Ānanda, who is building a citadel at Pāṭaligāma?”
“Sir, the Magadhan ministers Sunidha and Vassakāra are building a citadel to keep the Vajjis
out.”
“It’s as if they were building the citadel in consultation with the gods of the Thirty-Three. With
clairvoyance that is purified and superhuman, I saw those deities taking possession of building
sites. Illustrious rulers or royal ministers inclined to build houses at sites possessed by illustrious
deities. Middling rulers or royal ministers inclined to build houses at sites possessed by middling
deities. Lesser rulers or royal ministers inclined to build houses at sites possessed by lesser
deities. As far as the civilized region extends, as far as the trading zone extends, this will be the
chief city: the Pāṭaliputta trade center. But Pāṭaliputta will face three threats: from fire, flood,
and dissension.”
Then the Magadhan ministers Sunidha and Vassakāra approached the Buddha, and exchanged
greetings with him. When the greetings and polite conversation were over, they stood to one side
and said, “Would Master Gotama together with the mendicant Saṅgha please accept today’s meal
from me?” The Buddha consented in silence.
Then, knowing that the Buddha had consented, they went to their own guest house, where
they had a variety of delicious foods prepared. Then they had the Buddha informed of the time,
saying, “It’s time, Master Gotama, the meal is ready.”
Then the Buddha robed up in the morning and, taking his bowl and robe, went to their guest
house together with the mendicant Saṅgha, where he sat on the seat spread out. Then Sunidha
and Vassakāra served and satisfied the mendicant Saṅgha headed by the Buddha with their own
hands with a variety of delicious foods. When the Buddha had eaten and washed his hand and
bowl, Sunidha and Vassakāra took a low seat and sat to one side.
The Buddha expressed his appreciation with these verses:
“In the place he makes his dwelling,
having fed the astute
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and the virtuous here,
the restrained spiritual practitioners,
he should dedicate an offering

to the deities there.
Venerated, they venerate him;
honored, they honor him.
After that they have compassion for him,

like a mother for the child at her breast.
A man beloved of the deities
always sees nice things.”
When the Buddha had expressed his appreciation to Sunidha and Vassakāra with these verses,
he got up from his seat and left.
Sunidha and Vassakāra followed behind the Buddha, thinking, “The gate through which the
ascetic Gotama departs today shall be named the Gotama Gate. The ford at which he crosses the
Ganges River shall be named the Gotama Ford.”
Then the gate through which the Buddha departed was named the Gotama Gate.
Then the Buddha came to the Ganges River.
Now at that time the Ganges was full to the brim so a crow could drink from it. Wanting to
cross from the near to the far shore, some people were seeking a boat, some a dinghy, while some
were tying up a raft. But, as easily as a strong person would extend or contract their arm, the
Buddha, together with the mendicant Saṅgha, vanished from the near shore and landed on the
far shore.
He saw all those people wanting to cross over. Knowing the meaning of this, on that occasion
the Buddha was inspired to exclaim:
“Those who cross a river or stream
have built a bridge and left the marshes behind.
While some people are still tying a raft,
intelligent people have crossed over.”
8. Talk on the Noble Truths

Then the Buddha said to Venerable Ānanda, “Come, Ānanda, let’s go to Koṭigāma.”
arrived at Koṭigāma, and stayed there.
There he addressed the mendicants:
“Mendicants, not understanding and not penetrating four noble truths, both you and I have
wandered and transmigrated for such a very long time. What four? The noble truths of suffering,
the origin of suffering, the cessation of suffering, and the practice that leads to the cessation of
suffering. These noble truths of suffering, origin, cessation, and the path have been understood
and comprehended. Craving for continued existence has been cut off; the attachment to
continued existence is ended; now there are no more future lives.”
That is what the Buddha said. Then the Holy One, the Teacher, went on to say:
“Because of not truly seeing
the four noble truths,
we have transmigrated for a long time
from one rebirth to the next.
But now that these truths have been seen,

the attachment to rebirth is eradicated.
The root of suffering is cut off,
now there are no more future lives.”
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And while staying at Koṭigāma, too, the Buddha often gave this Dhamma talk to the
mendicants:
9. The Deaths in Nādika

When the Buddha had stayed in Koṭigāma as long as he wished, he said to Ānanda, “Come,
Ānanda, let’s go to Nādika.”
arrived at Nādika, where he stayed in the brick house.
“Sir, the monk named Sāḷha has passed away in Nādika. Where has he been reborn in his next
life? The nun named Nandā, the layman named Sudatta, and the laywoman named Sujātā have
passed away in Nādika. Where have they been reborn in the next life? The laymen named
Kakkaṭa, Kaḷibha, Nikata, Kaṭissaha, Tuṭṭha, Santuṭṭha, Bhadda, and Subhadda have passed away
in Nādika. Where have they been reborn in the next life?”
“Ānanda, the monk Sāḷha had realized the undefiled freedom of heart and freedom by wisdom
in this very life, having realized it with his own insight due to the ending of defilements.
The nun Nandā had ended the five lower fetters. She’s been reborn spontaneously, and will be
extinguished there, not liable to return from that world.
The layman Sudatta had ended three fetters, and weakened greed, hate, and delusion. He’s a
once-returner; he will come back to this world once only, then make an end of suffering.
The laywoman Sujātā had ended three fetters. She’s a stream-enterer, not liable to be reborn
in the underworld, bound for awakening.
The laymen Kakkaṭa, Kaḷibha, Nikata, Kaṭissaha, Tuṭṭha, Santuṭṭha, Bhadda, and and Subhadda
had ended the five lower fetters. They’ve been reborn spontaneously, and will be extinguished
there, not liable to return from that world.
Over fifty laymen in Nādika have passed away having ended the five lower fetters. They’ve
been reborn spontaneously, and will be extinguished there, not liable to return from that world.
More than ninety laymen in Nādika have passed away having ended three fetters, and
weakened greed, hate, and delusion. They’re once-returners, who will come back to this world
once only, then make an end of suffering.
In excess of five hundred laymen in Nādika have passed away having ended three fetters.
They’re stream-enterers, not liable to be reborn in the underworld, bound for awakening.
10. The Mirror of the Teaching

It’s hardly surprising that a human being should pass away. But if you should come and ask me
about it each and every time someone passes away, that would be a bother for me.
So Ānanda, I will teach you the explanation of the Dhamma called ‘the mirror of the teaching’.
A noble disciple who has this may declare of themselves: ‘I’ve finished with rebirth in hell, the
animal realm, and the ghost realm. I’ve finished with all places of loss, bad places, the
underworld. I am a stream-enterer! I’m not liable to be reborn in the underworld, and am bound
for awakening.’
And what is that mirror of the teaching?
It’s when a noble disciple has experiential confidence in the Buddha: ‘That Blessed One is
blessed.’
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They have experiential confidence in the teaching: ‘The teaching is well explained by the
Buddha—visible in this very life, immediately effective, inviting inspection, relevant, so that
sensible people can know it for themselves.’
They have experiential confidence in the Saṅgha: ‘The Saṅgha of the Buddha’s disciples is
practicing the way that’s good, straightforward, methodical, and proper. It consists of the four
pairs, the eight individuals. This is the Saṅgha of the Buddha’s disciples that is worthy of
offerings dedicated to the gods, worthy of hospitality, worthy of a religious donation, worthy of
greeting with joined palms, and is the supreme field of merit for the world.’
And a noble disciple’s ethical conduct is loved by the noble ones, unbroken, impeccable,
spotless, and unmarred, liberating, praised by sensible people, not mistaken, and leading to
immersion.
This is that mirror of the teaching.”
And while staying there in Nādika the Buddha often gave this Dhamma talk to the mendicants:
When the Buddha had stayed in Nādika as long as he wished, he addressed Venerable Ānanda,
“Come, Ānanda, let’s go to Vesālī.”
arrived at Vesālī, where he stayed in Ambapālī’s mango grove.
There the Buddha addressed the mendicants:
“Mendicants, a mendicant should live mindful and aware. This is my instruction to you.
And how is a mendicant mindful? It’s when a mendicant meditates by observing an aspect of
the body—keen, aware, and mindful, rid of desire and aversion for the world. They meditate
observing an aspect of feelings … mind … principles—keen, aware, and mindful, rid of desire and
aversion for the world. That’s how a mendicant is mindful.
And how is a mendicant aware? It’s when a mendicant acts with situational awareness when
going out and coming back; when looking ahead and aside; when bending and extending the
limbs; when bearing the outer robe, bowl and robes; when eating, drinking, chewing, and tasting;
when urinating and defecating; when walking, standing, sitting, sleeping, waking, speaking, and
keeping silent. That’s how a mendicant is aware. A mendicant should live mindful and aware.
This is my instruction to you.”
11. Ambapālī the Courtesan

Ambapālī the courtesan heard that the Buddha had arrived and was staying in her mango grove.
She had the finest carriages harnessed. Then she mounted a fine carriage and, along with other
fine carriages, set out from Vesālī for her own park. She went by carriage as far as the terrain
allowed, then descended and approached the Buddha on foot. She bowed and sat down to one
side. The Buddha educated, encouraged, fired up, and inspired her with a Dhamma talk.
Then she said to the Buddha, “Sir, may the Buddha together with the mendicant Saṅgha please
accept tomorrow’s meal from me.” The Buddha consented in silence. Then, knowing that the
Buddha had consented, Ambapālī got up from her seat, bowed, and respectfully circled the
Buddha, keeping him on her right, before leaving.
The Licchavis of Vesālī also heard that the Buddha had arrived and was staying in Ambapālī’s
mango grove. They had the finest carriages harnessed. Then they mounted a fine carriage and,
along with other fine carriages, set out from Vesālī. Some of the Licchavis were in blue, of blue
color, clad in blue, adorned with blue. And some were similarly colored in yellow, red, or white.
Then Ambapālī the courtesan collided with those Licchavi youths, axle to axle, wheel to wheel,
yoke to yoke. The Licchavis said to her, “What the hell, Ambapālī, are you doing colliding with us
axle to axle, wheel to wheel, yoke to yoke?”
“Well, my lords, it’s because I’ve invited the Buddha for tomorrow’s meal together with the
mendicant Saṅgha.”
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“Girl, give us that meal for a hundred thousand!”
“My lords, even if you were to give me Vesālī with her fiefdoms, I still wouldn’t give that meal
to you.”
Then the Licchavis snapped their fingers, saying, “We’ve been beaten by the mango-matron!
We’ve been beaten by the mango-matron!” Then they continued on to Ambapālī’s grove.
The Buddha saw them coming off in the distance, and addressed the mendicants: “Any of the
mendicants who’ve never seen the gods of the Thirty-Three, just have a look at the assembly of
Licchavis. See the assembly of Licchavis, check them out: they’re just like the Thirty-Three!”
The Licchavis went by carriage as far as the terrain allowed, then descended and approached
the Buddha on foot. They bowed to the Buddha, sat down to one side, and the Buddha educated,
encouraged, fired up, and inspired them with a Dhamma talk.
Then they said to the Buddha, “Sir, may the Buddha together with the mendicant Saṅgha
please accept tomorrow’s meal from us.”
Then the Buddha said to the Licchavis, “I have already accepted tomorrow’s meal from
Ambapālī the courtesan.”
Then the Licchavis snapped their fingers, saying, “We’ve been beaten by the mango-matron!
We’ve been beaten by the mango-matron!”
And then those Licchavis approved and agreed with what the Buddha said. They got up from
their seat, bowed, and respectfully circled the Buddha, keeping him on their right, before leaving.
And when the night had passed Ambapālī had a variety of delicious foods prepared in her own
park. Then she had the Buddha informed of the time, saying, “Sir, it’s time. The meal is ready.”
Ambapālī together with the mendicant Saṅgha, where he sat on the seat spread out. Then
Ambapālī served and satisfied the mendicant Saṅgha headed by the Buddha with her own hands
with a variety of delicious foods.
When the Buddha had eaten and washed his hands and bowl, Ambapālī took a low seat, sat to
one side, and said to the Buddha, “Sir, I present this park to the mendicant Saṅgha headed by the
Buddha.”
The Buddha accepted the park.
Then the Buddha educated, encouraged, fired up, and inspired her with a Dhamma talk, after
which he got up from his seat and left.
And while staying at Vesālī, too, the Buddha often gave this Dhamma talk to the mendicants:
12. Commencing the Rains at Beluva

When the Buddha had stayed in Ambapālī’s grove as long as he wished, he addressed Venerable
Ānanda, “Come, Ānanda, let’s go to the little village of Beluva.”
arrived at the little village of Beluva, and stayed there.
There the Buddha addressed the mendicants: “Mendicants, please enter the rainy season
residence with whatever friends or acquaintances you have around Vesālī. I’ll commence the
rainy season residence right here in the little village of Beluva.”
“Yes, sir,” those mendicants replied. They did as the Buddha said, while the Buddha
commenced the rainy season residence right there in the little village of Beluva.
After the Buddha had commenced the rainy season residence, he fell severely ill, struck by
dreadful pains, close to death. But he endured with mindfulness and situational awareness,
without worrying. Then it occurred to the Buddha, “It would not be appropriate for me to
become fully extinguished before informing my attendants and taking leave of the mendicant
Saṅgha. Why don’t I forcefully suppress this illness, stabilize the life force, and live on?”
So that is what he did. Then the Buddha’s illness died down.
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Soon after the Buddha had recovered from that sickness, he came out from his dwelling and
sat in the shade of the porch on the seat spread out. Then Venerable Ānanda went up to the
Buddha, bowed, sat down to one side, and said to him, “Sir, it’s fantastic that the Buddha is
comfortable and well. Because when the Buddha was sick, my body felt like it was drugged. I was
disorientated, and the teachings weren’t clear to me. Still, at least I was consoled by the thought
that the Buddha won’t become fully extinguished without making some statement regarding the
Saṅgha of mendicants.”
“But what could the mendicant Saṅgha expect from me, Ānanda? I’ve taught the Dhamma
without making any distinction between secret and public teachings. The Realized One doesn’t
have the closed fist of a teacher when it comes to the teachings. If there’s anyone who thinks: ‘I’ll
take charge of the Saṅgha of mendicants,’ or ‘the Saṅgha of mendicants is meant for me,’ let
them make a statement regarding the Saṅgha. But the Realized One doesn’t think like this, so
why should he make some statement regarding the Saṅgha?
I’m now old, elderly and senior. I’m advanced in years and have reached the final stage of life.
I’m currently eighty years old. Just as a decrepit cart keeps going by relying on straps, in the
same way, the Realized One’s body keeps going by relying on straps, or so you’d think. Sometimes
the Realized One, not focusing on any signs, and with the cessation of certain feelings, enters and
remains in the signless immersion of the heart. Only then does the Realized One’s body become
more comfortable.
So Ānanda, be your own island, your own refuge, with no other refuge. Let the teaching be
your island and your refuge, with no other refuge. And how does a mendicant do this? It’s when a
mendicant meditates by observing an aspect of the body—keen, aware, and mindful, rid of desire
and aversion for the world. They meditate observing an aspect of feelings … mind … principles—
keen, aware, and mindful, rid of desire and aversion for the world. That’s how a mendicant is
their own island, their own refuge, with no other refuge. That’s how the teaching is their island
and their refuge, with no other refuge.
Whether now or after I have passed, any who shall live as their own island, their own refuge,
with no other refuge; with the teaching as their island and their refuge, with no other refuge—
those mendicants of mine who want to train shall be among the best of the best.”
13. An Obvious Hint

Then the Buddha robed up in the morning and, taking his bowl and robe, entered Vesālī for alms.
Then, after the meal, on his return from alms-round, he addressed Venerable Ānanda: “Ānanda,
get your sitting cloth. Let’s go to the Cāpāla shrine for the day’s meditation.”
“Yes, sir,” replied Ānanda. Taking his sitting cloth he followed behind the Buddha.
Then the Buddha went up to the Cāpāla shrine, where he sat on the seat spread out. Ānanda
bowed to the Buddha and sat down to one side.
The Buddha said to him: “Ānanda, Vesālī is lovely. And the Udena, Gotamaka, Sattamba,
Bahuputta, Sārandada, and Cāpāla shrines are all lovely.
Whoever has developed and cultivated the four bases of psychic power—made them a vehicle
and a basis, kept them up, consolidated them, and properly implemented them—may, if they
wish, live on for the eon or what’s left of the eon. The Realized One has developed and cultivated
the four bases of psychic power, made them a vehicle and a basis, kept them up, consolidated
them, and properly implemented them. If he wished, the Realized One could live on for the eon
or what’s left of the eon.”
But Ānanda didn’t get it, even though the Buddha dropped such an obvious hint, such a clear
sign. He didn’t beg the Buddha: “Sir, may the Blessed One please remain for the eon! May the
Holy One please remain for the eon! That would be for the welfare and happiness of the people,
for the benefit, welfare, and happiness of gods and humans.” For his mind was as if possessed by
Māra.
For a second time … And for a third time, the Buddha said to Ānanda: “Ānanda, Vesālī is lovely.
And the Udena, Gotamaka, Sattamba, Bahuputta, Sārandada, and Cāpāla shrines are all lovely.
Whoever has developed and cultivated the four bases of psychic power—made them a vehicle and
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a basis, kept them up, consolidated them, and properly implemented them—may, if they wish,
live on for the eon, or what’s left of it. The Realized One has developed and cultivated the four
bases of psychic power, made them a vehicle and a basis, kept them up, consolidated them, and
properly implemented them. If he wished, the Realized One could live on for the eon, or what’s
left of it.”
But Ānanda didn’t get it, even though the Buddha dropped such an obvious hint, such a clear
sign. He didn’t beg the Buddha: “Sir, may the Blessed One please remain for the eon! May the
Holy One please remain for the eon! That would be for the welfare and happiness of the people,
for the benefit, welfare, and happiness of gods and humans.” For his mind was as if possessed by
Māra.
Then the Buddha got up and said to Venerable Ānanda, “Go now, Ānanda, at your
convenience.”
“Yes, sir,” replied Ānanda. He rose from his seat, bowed, and respectfully circled the Buddha,
keeping him on his right, before sitting at the root of a tree close by.
14. The Appeal of Māra

And then, not long after Ānanda had left, Māra the Wicked went up to the Buddha, stood to one
side, and said to him:
“Sir, may the Blessed One now become fully extinguished! May the Holy One now become fully
extinguished! Now is the time for the Buddha to become fully extinguished. Sir, you once made
this statement: ‘Wicked One, I will not become fully extinguished until I have monk disciples who
are competent, educated, assured, learned, have memorized the teachings, and practice in line
with the teachings. Not until they practice properly, living in line with the teaching. Not until
they’ve learned their tradition, and explain, teach, assert, establish, disclose, analyze, and make it
clear. Not until they can legitimately and completely refute the doctrines of others that come up,
and teach with a demonstrable basis.’
Today you do have such monk disciples. May the Blessed One now become fully extinguished!
May the Holy One now become fully extinguished! Now is the time for the Buddha to become
fully extinguished.
Sir, you once made this statement: ‘Wicked One, I will not become fully extinguished until I
have nun disciples who are competent, educated, assured, learned …’
Today you do have such nun disciples. May the Blessed One now become fully extinguished!
May the Holy One now become fully extinguished! Now is the time for the Buddha to become
fully extinguished.
have layman disciples who are competent, educated, assured, learned …’
Today you do have such layman disciples. May the Blessed One now become fully
extinguished! May the Holy One now become fully extinguished! Now is the time for the Buddha
to become fully extinguished.
have laywoman disciples who are competent, educated, assured, learned …’
Today you do have such laywoman disciples. May the Blessed One now become fully
to become fully extinguished.
Sir, you once made this statement: ‘Wicked One, I will not become fully extinguished until my
spiritual life is successful and prosperous, extensive, popular, widespread, and well proclaimed
wherever there are gods and humans.’
Today your spiritual life is successful and prosperous, extensive, popular, widespread, and well
proclaimed wherever there are gods and humans. May the Blessed One now become fully
to become fully extinguished.”
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When this was said, the Buddha said to Māra, “Relax, Wicked One. The final extinguishment of
the Realized One will be soon. Three months from now the Realized One will finally be
extinguished.”
15. Surrendering the Life Force

So at the Cāpāla tree shrine the Buddha, mindful and aware, surrendered the life force. When he
did so there was a great earthquake, awe-inspiring and hair-raising, and thunder cracked the sky.
Then, knowing the meaning of this, on that occasion the Buddha was inspired to exclaim:
“Weighing up the incomparable against an extension of life,
the sage surrendered the life force.
Happy inside, serene,
he burst out of this self-made chain like a suit of armor.”
16. The Causes of Earthquakes

Then Venerable Ānanda thought, “How incredible, how amazing! That was a really big
earthquake! That was really a very big earthquake; awe-inspiring and hair-raising, and thunder
cracked the sky! What’s the cause, what’s the reason for a great earthquake?”
“How incredible, sir, how amazing! That was a really big earthquake! That was really a very big
earthquake; awe-inspiring and hair-raising, and thunder cracked the sky! What’s the cause,
what’s the reason for a great earthquake?”
“Ānanda, there are these eight causes and reasons for a great earthquake. What eight?
This great earth is grounded on water, the water is grounded on air, and the air stands in
space. At a time when a great wind blows, it stirs the water, and the water stirs the earth. This is
the first cause and reason for a great earthquake.
Furthermore, there is an ascetic or brahmin with psychic power who has achieved mastery of
the mind, or a god who is mighty and powerful. They’ve developed a limited perception of earth
and a limitless perception of water. They make the earth shake and rock and tremble. This is the
second cause and reason for a great earthquake.
Furthermore, when the being intent on awakening passes away from the host of Joyful Gods,
he’s conceived in his mother’s belly, mindful and aware. Then the earth shakes and rocks and
trembles. This is the third cause and reason for a great earthquake.
Furthermore, when the being intent on awakening comes out of his mother’s belly mindful
and aware, the earth shakes and rocks and trembles. This is the fourth cause and reason for a
great earthquake.
Furthermore, when the Realized One realizes the supreme perfect awakening, the earth shakes
and rocks and trembles. This is the fifth cause and reason for a great earthquake.
Furthermore, when the Realized One rolls forth the supreme Wheel of Dhamma, the earth
shakes and rocks and trembles. This is the sixth cause and reason for a great earthquake.
Furthermore, when the Realized One, mindful and aware, surrenders the life force, the earth
shakes and rocks and trembles. This is the seventh cause and reason for a great earthquake.
Furthermore, when the Realized One becomes fully extinguished through the natural principle
of extinguishment, without anything left over, the earth shakes and rocks and trembles. This is
the eighth cause and reason for a great earthquake.
These are the eight causes and reasons for a great earthquake.
17. Eight Assemblies

There are, Ānanda, these eight assemblies. What eight? The assemblies of aristocrats, brahmins,
householders, and ascetics. An assembly of the gods of the Four Great Kings. An assembly of the
gods of the Thirty-Three. An assembly of Māras. An assembly of Brahmās.
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I recall having approached an assembly of hundreds of aristocrats. There I used to sit with
them, converse, and engage in discussion. And my appearance and voice became just like theirs. I
educated, encouraged, fired up, and inspired them with a Dhamma talk. But when I spoke they
didn’t know: ‘Who is this that speaks? Is it a god or a human?’ And when my Dhamma talk was
finished I vanished. But when I vanished they didn’t know: ‘Who was that who vanished? Was it a
god or a human?’
I recall having approached an assembly of hundreds of brahmins … householders … ascetics …
the gods of the Four Great Kings … the gods of the Thirty-Three … Māras … Brahmās. There too I
used to sit with them, converse, and engage in discussion. And my appearance and voice became
just like theirs. I educated, encouraged, fired up, and inspired them with a Dhamma talk. But
when I spoke they didn’t know: ‘Who is this that speaks? Is it a god or a human?’ And when my
Dhamma talk was finished I vanished. But when I vanished they didn’t know: ‘Who was that who
vanished? Was it a god or a human?’
These are the eight assemblies.
18. Eight Dimensions of Mastery

Ānanda, there are these eight dimensions of mastery. What eight?
Perceiving form internally, someone sees visions externally, limited, both pretty and ugly.
Mastering them, they perceive: ‘I know and see.’ This is the first dimension of mastery.
Perceiving form internally, someone sees visions externally, limitless, both pretty and ugly.
Mastering them, they perceive: ‘I know and see.’ This is the second dimension of mastery.
Not perceiving form internally, someone sees visions externally, limited, both pretty and ugly.
Mastering them, they perceive: ‘I know and see.’ This is the third dimension of mastery.
Not perceiving form internally, someone sees visions externally, limitless, both pretty and
ugly. Mastering them, they perceive: ‘I know and see.’ This is the fourth dimension of mastery.
Not perceiving form internally, someone sees visions externally that are blue, with blue color,
blue hue, and blue tint. They’re like a flax flower that’s blue, with blue color, blue hue, and blue
tint. Or a cloth from Bāraṇasī that’s smoothed on both sides, blue, with blue color, blue hue, and
blue tint. In the same way, not perceiving form internally, someone sees visions externally, blue,
with blue color, blue hue, and blue tint. Mastering them, they perceive: ‘I know and see.’ This is
the fifth dimension of mastery.
Not perceiving form internally, someone sees visions externally that are yellow, with yellow
color, yellow hue, and yellow tint. They’re like a champak flower that’s yellow, with yellow color,
yellow hue, and yellow tint. Or a cloth from Bāraṇasī that’s smoothed on both sides, yellow, with
yellow color, yellow hue, and yellow tint. In the same way, not perceiving form internally,
someone sees visions externally that are yellow, with yellow color, yellow hue, and yellow tint.
Mastering them, they perceive: ‘I know and see.’ This is the sixth dimension of mastery.
Not perceiving form internally, someone sees visions externally that are red, with red color,
red hue, and red tint. They’re like a scarlet mallow flower that’s red, with red color, red hue, and
red tint. Or a cloth from Bāraṇasī that’s smoothed on both sides, red, with red color, red hue, and
red tint. In the same way, not perceiving form internally, someone sees visions externally that
are red, with red color, red hue, and red tint. Mastering them, they perceive: ‘I know and see.’
This is the seventh dimension of mastery.
Not perceiving form internally, someone sees visions externally that are white, with white
color, white hue, and white tint. They’re like the morning star that’s white, with white color,
white hue, and white tint. Or a cloth from Bāraṇasī that’s smoothed on both sides, white, with
white color, white hue, and white tint. In the same way, not perceiving form internally, someone
sees visions externally that are white, with white color, white hue, and white tint. Mastering
them, they perceive: ‘I know and see.’ This is the eighth dimension of mastery.
These are the eight dimensions of mastery.
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19. The Eight Liberations
Ānanda, there are these eight liberations. What eight?
Having physical form, they see visions. This is the first liberation.
Not perceiving form internally, they see visions externally. This is the second liberation.
These are the eight liberations.
Ānanda, this one time, when I was first awakened, I was staying near Uruvelā at the goatherd’s
banyan tree on the bank of the Nerañjarā River. Then Māra the wicked approached me, stood to
one side, and said: ‘Sir, may the Blessed One now become fully extinguished! May the Holy One
now become fully extinguished! Now is the time for the Buddha to become fully extinguished.’
When he had spoken, I said to Māra:
‘Wicked One, I will not become fully extinguished until I have monk disciples … nun disciples …
layman disciples … laywoman disciples who are competent, educated, assured, learned.
Not until my spiritual life is successful and prosperous, extensive, popular, widespread, and
well proclaimed wherever there are gods and humans.’
Today, just now at the Cāpāla shrine Māra the Wicked approached me once more with the
same request, reminding me of my former statement, and saying that those conditions had been
fulfilled.
When he had spoken, I said to Māra: ‘Relax, Wicked One. The final extinguishment of the
Realized One will be soon. Three months from now the Realized One will finally be extinguished.’
So today, just now at the Cāpāla tree shrine, mindful and aware, I surrendered the life force.”
20. The Appeal of Ānanda

When he said this, Venerable Ānanda said to the Buddha, “Sir, may the Blessed One please remain
for the eon! May the Holy One please remain for the eon! That would be for the welfare and
happiness of the people, for the benefit, welfare, and happiness of gods and humans.”
“Enough now, Ānanda. Do not beg the Realized One. Now is not the time to beg the Realized
One.”
For a second time … For a third time, Ānanda said to the Buddha, “Sir, may the Blessed One
please remain for the eon! May the Holy One please remain for the eon! That would be for the
welfare and happiness of the people, for the benefit, welfare, and happiness of gods and
humans.”
“Ānanda, do you have faith in the Realized One’s awakening?”
“Yes, sir.”
“Then why do you keep pressing me up to the third time?”
“Sir, I have heard and learned this in the presence of the Buddha: ‘Whoever has developed and
cultivated the four bases of psychic power—made them a vehicle and a basis, kept them up,
consolidated them, and properly implemented them—may, if they wish, live on for the eon or
what’s left of the eon. The Realized One has developed and cultivated the four bases of psychic
power, made them a vehicle and a basis, kept them up, consolidated them, and properly
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implemented them. If he wished, the Realized One could live on for the eon or what’s left of the
eon.’”
“Do you have faith, Ānanda?”
“Yes, sir.”
“Therefore, Ānanda, the misdeed is yours alone, the mistake is yours alone. For even though
the Realized One dropped such an obvious hint, such a clear sign, you didn’t beg me to remain for
the eon, or what’s left of it. If you had begged me, I would have refused you twice, but consented
on the third time. Therefore, Ānanda, the misdeed is yours alone, the mistake is yours alone.
Ānanda, this one time I was staying near Rājagaha, on the Vulture’s Peak Mountain. There I
said to you: ‘Ānanda, Rājagaha is lovely, and so is the Vulture’s Peak. Whoever has developed and
cultivated the four bases of psychic power—made them a vehicle and a basis, kept them up,
consolidated them, and properly implemented them—may, if they wish, live on for the eon or
what’s left of the eon. The Realized One has developed and cultivated the four bases of psychic
power, made them a vehicle and a basis, kept them up, consolidated them, and properly
eon.’ But you didn’t get it, even though I dropped such an obvious hint, such a clear sign. You
didn’t beg me to remain for the eon, or what’s left of it. If you had begged me, I would have
refused you twice, but consented on the third time. Therefore, Ānanda, the misdeed is yours
alone, the mistake is yours alone.
Ānanda, this one time I was staying right there near Rājagaha, at the Gotama banyan tree … at
Bandit’s Cliff … in the Sattapaṇṇi cave on the slopes of Vebhara … at the Black rock on the slopes
of Isigili … in the Cool Wood, under the Snake’s Hood Grotto … in the Hot Springs Monastery … in
the Bamboo Grove, the squirrels’ feeding ground … in Jīvaka’s mango grove … in the Maddakucchi
deer park …
And in each place I said to you: ‘Ānanda, Rājagaha is lovely, and so are all these places. … If he
wished, the Realized One could live on for the eon or what’s left of the eon.’ But you didn’t get it,
even though I dropped such an obvious hint, such a clear sign. You didn’t beg me to remain for
the eon, or what’s left of it.
Ānanda, this one time I was staying right here near Vesālī, at the Udena shrine … at the
Gotamaka shrine … at the Sattamba shrine … at the Many Sons shrine … at the Sārandada shrine
… and just now, today at the Cāpāla shrine. There I said to you: ‘Ānanda, Vesālī is lovely. And the
Udena, Gotamaka, Sattamba, Bahuputta, Sārandada, and Cāpāla shrines are all lovely. Whoever
has developed and cultivated the four bases of psychic power—made them a vehicle and a basis,
kept them up, consolidated them, and properly implemented them—may, if they wish, live on for
the eon or what’s left of the eon. The Realized One has developed and cultivated the four bases of
psychic power, made them a vehicle and a basis, kept them up, consolidated them, and properly
eon.’ But you didn’t get it, even though I dropped such an obvious hint, such a clear sign. You
didn’t beg me to remain for the eon, or what’s left of it, saying: ‘Sir, may the Blessed One please
remain for the eon! May the Holy One please remain for the eon! That would be for the welfare
and happiness of the people, for the benefit, welfare, and happiness of gods and humans.’
If you had begged me, I would have refused you twice, but consented on the third time.
Therefore, Ānanda, the misdeed is yours alone, the mistake is yours alone.
Did I not prepare for this when I explained that we must be parted and separated from all we
hold dear and beloved? How could it possibly be so that what is born, created, conditioned, and
liable to fall apart should not fall apart? The Realized One has discarded, eliminated, released,
given up, relinquished, and surrendered the life force. He has definitively stated: ‘The final
extinguishment of the Realized One will be soon. Three months from now the Realized One will
finally be extinguished.’ It’s not possible for the Realized One, for the sake of life, to take back the
life force once it has been given up like that.
Come, Ānanda, let’s go to the Great Wood, the hall with the peaked roof.”
“Yes, sir,” Ānanda replied.
So the Buddha went with Ānanda to the hall with the peaked roof, and said to him, “Go,
Ānanda, gather all the mendicants staying in the vicinity of Vesālī together in the assembly hall.”
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“Yes, sir,” replied Ānanda. He did what the Buddha asked, went up to him, bowed, stood to one
side, and said to him, “Sir, the mendicant Saṅgha has assembled. Please, sir, go at your
convenience.”
Then the Buddha went to the assembly hall, where he sat on the seat spread out and addressed
the mendicants:
“So, mendicants, having carefully memorized those things I have taught you from my direct
knowledge, you should cultivate, develop, and make much of them so that this spiritual practice
may last for a long time. That would be for the welfare and happiness of the people, for the
benefit, welfare, and happiness of gods and humans. And what are those things I have taught
from my direct knowledge? They are: the four kinds of mindfulness meditation, the four right
efforts, the four bases of psychic power, the five faculties, the five powers, the seven awakening
factors, and the noble eightfold path.
These are the things I have taught from my direct knowledge. Having carefully memorized
them, you should cultivate, develop, and make much of them so that this spiritual practice may
last for a long time. That would be for the welfare and happiness of the people, for the benefit,
welfare, and happiness of gods and humans.”
Then the Buddha said to the mendicants:
“Come now, mendicants, I say to you all: ‘Conditions fall apart. Persist with diligence.’ The
final extinguishment of the Realized One will be soon. Three months from now the Realized One
will finally be extinguished.”
“I’ve reached a ripe old age,
and little of my life is left.
Having given it up, I’ll depart;
I’ve made a refuge for myself.
Diligent and mindful,

be of good virtues, mendicants!
With well-settled thoughts,
take good care of your minds.
Whoever meditates diligently

in this teaching and training,
giving up transmigration through rebirths,
will make an end to suffering.”
21. The Elephant Look

Then the Buddha robed up in the morning and, taking his bowl and robe, entered Vesālī for alms.
Then, after the meal, on his return from alms-round, he turned his whole body, the way that
elephants do, to look back at Vesālī. He said to Venerable Ānanda: “Ānanda, this will be the last
time the Realized One sees Vesālī. Come, Ānanda, let’s go to Bhaṇḍagāma.”
Then the Buddha together with a large Saṅgha of mendicants arrived at Bhaṇḍagāma, and
stayed there. There the Buddha addressed the mendicants:
“Mendicants, not understanding and not penetrating four things, both you and I have
wandered and transmigrated for such a very long time. What four? Noble ethics, immersion,
wisdom, and freedom. These noble ethics, immersion, wisdom, and freedom have been
understood and comprehended. Craving for continued existence has been cut off; the attachment
to continued existence is ended; now there are no more future lives.”
“Ethics, immersion, and wisdom,
and the supreme freedom:
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these things have been understood
by Gotama the renowned.
And so the Buddha, having insight,

explained this teaching to the mendicants.
The teacher made an end of suffering,
seeing clearly, he is extinguished.”
And while staying there, too, he often gave this Dhamma talk to the mendicants:
22. The Four Great References

When the Buddha had stayed in Bhaṇḍagāma as long as he wished, he addressed Ānanda, “Come,
Ānanda, let’s go to Hatthigāma.”…
“Let’s go to Ambagāma.”…
“Let’s go to Jambugāma.”…
“Let’s go to Bhoganagara.”
arrived at Bhoganagara, where he stayed at the Ānanda shrine.
There the Buddha addressed the mendicants: “Mendicants, I will teach you the four great
references. Listen and pay close attention, I will speak.”
“Take a mendicant who says: ‘Reverend, I have heard and learned this in the presence of the
Buddha: this is the teaching, this is the training, this is the Teacher’s instruction.’ You should
neither approve nor dismiss that mendicant’s statement. Instead, you should carefully memorize
those words and phrases, then check if they’re included in the discourses or found in the texts on
monastic training. If they’re not included in the discourses or found in the texts on monastic
training, you should draw the conclusion: ‘Clearly this is not the word of the Buddha. It has been
incorrectly memorized by that mendicant.’ And so you should reject it. If they are included in the
discourses or found in the texts on monastic training, you should draw the conclusion: ‘Clearly
this is the word of the Buddha. It has been correctly memorized by that mendicant.’ You should
remember it. This is the first great reference.
Take another mendicant who says: ‘In such-and-such monastery lives a Saṅgha with seniors
and leaders. I’ve heard and learned this in the presence of that Saṅgha: this is the teaching, this is
the training, this is the Teacher’s instruction.’ You should neither approve nor dismiss that
mendicant’s statement. Instead, you should carefully memorize those words and phrases, then
check if they’re included in the discourses or found in the texts on monastic training. If they’re
not included in the discourses or found in the texts on monastic training, you should draw the
conclusion: ‘Clearly this is not the word of the Buddha. It has been incorrectly memorized by that
Saṅgha.’ And so you should reject it. If they are included in the discourses or found in the texts
on monastic training, you should draw the conclusion: ‘Clearly this is the word of the Buddha. It
has been correctly memorized by that Saṅgha.’ You should remember it. This is the second great
reference.
Take another mendicant who says: ‘In such-and-such monastery there are several senior
mendicants who are very learned, knowledgeable in the scriptures, who have memorized the
teachings, the texts on monastic training, and the outlines. I’ve heard and learned this in the
presence of those senior mendicants: this is the teaching, this is the training, this is the Teacher’s
instruction.’ You should neither approve nor dismiss that mendicant’s statement. Instead, you
should carefully memorize those words and phrases, then check if they’re included in the
discourses or found in the texts on monastic training. If they’re not included in the discourses or
found in the texts on monastic training, you should draw the conclusion: ‘Clearly this is not the
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word of the Buddha. It has not been correctly memorized by those senior mendicants.’ And so
you should reject it. If they are included in the discourses and found in the texts on monastic
training, you should draw the conclusion: ‘Clearly this is the word of the Buddha. It has been
correctly memorized by those senior mendicants.’ You should remember it. This is the third
great reference.
Take another mendicant who says: ‘In such-and-such monastery there is a single senior
mendicant who is very learned and knowledgeable in the scriptures, who has memorized the
teachings, the texts on monastic training, and the outlines. I’ve heard and learned this in the
presence of that senior mendicant: this is the teaching, this is the training, this is the Teacher’s
instruction.’ You should neither approve nor dismiss that mendicant’s statement. Instead, you
should carefully memorize those words and phrases, then check if they’re included in the
discourses or found in the texts on monastic training. If they’re not included in the discourses or
found in the texts on monastic training, you should draw the conclusion: ‘Clearly this is not the
word of the Buddha. It has been incorrectly memorized by that senior mendicant.’ And so you
should reject it. If they are included in the discourses and found in the texts on monastic
training, you should draw the conclusion: ‘Clearly this is the word of the Buddha. It has been
correctly memorized by that senior mendicant.’ You should remember it. This is the fourth great
reference.
These are the four great references. You should remember them.”
And while staying at the Ānanda shrine, too, the Buddha often gave this Dhamma talk to the
mendicants:
23. On Cunda the Smith

When the Buddha had stayed in Bhoganagara as long as he wished, he addressed Ānanda, “Come,
Ānanda, let’s go to Pāvā.”
arrived at Pāvā, where he stayed in Cunda the smith’s mango grove.
Cunda heard that the Buddha had arrived and was staying in his mango grove. Then he went
to the Buddha, bowed, and sat down to one side. The Buddha educated, encouraged, fired up, and
inspired him with a Dhamma talk. Then Cunda said to the Buddha, “Sir, may the Buddha together
with the mendicant Saṅgha please accept tomorrow’s meal from me.” The Buddha consented in
silence.
Then, knowing that the Buddha had consented, Cunda got up from his seat, bowed, and
respectfully circled the Buddha, keeping him on his right, before leaving.
And when the night had passed Cunda had a variety of delicious foods prepared in his own
home, and plenty of pork on the turn. Then he had the Buddha informed of the time, saying, “Sir,
it’s time. The meal is ready.”
Cunda together with the mendicant Saṅgha, where he sat on the seat spread out and addressed
Cunda, “Cunda, please serve me with the pork on the turn that you’ve prepared. And serve the
mendicant Saṅgha with the other foods.”
“Yes, sir,” replied Cunda, and did as he was asked.
Then the Buddha addressed Cunda, “Cunda, any pork on the turn that’s left over, you should
bury it in a pond. I don’t see anyone in this world—with its gods, Māras, and Brahmās, this
population with its ascetics and brahmins, its gods and humans—who could properly digest it
except for the Realized One.”
“Yes, sir,” replied Cunda. He did as he was asked, then came back to the Buddha, bowed, and
sat down to one side. Then the Buddha educated, encouraged, fired up, and inspired him with a
Dhamma talk, after which he got up from his seat and left.
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After the Buddha had eaten Cunda’s meal, he fell severely ill with bloody dysentery, struck by
dreadful pains, close to death. But he endured with mindfulness and situational awareness,
without worrying. Then he addressed Ānanda, “Come, Ānanda, let’s go to Kusinārā.”
I’ve heard that after eating
the meal of Cunda the smith,
the wise one fell severely ill,
with pains, close to death.
A severe sickness attacked the Teacher

who had eaten the pork on the turn.
While still purging the Buddha said:
“I’ll go to the citadel of Kusinārā.”
24. Bringing a Drink

Then the Buddha left the road and went to the root of a tree, where he addressed Ānanda,
“Please, Ānanda, fold my outer robe in four and spread it out for me. I am tired and will sit
down.”
“Yes, sir,” replied Ānanda, and did as he was asked. The Buddha sat on the seat spread out.
When he was seated he said to Venerable Ānanda, “Please, Ānanda, fetch me some water. I am
thirsty and will drink.”
When he said this, Venerable Ānanda said to the Buddha, “Sir, just now around five hundred
carts have passed by. The shallow water has been churned up by their wheels, and it flows cloudy
and murky. The Kakutthā river is not far away, with clear, sweet, cool water, clean, with smooth
banks, delightful. There the Buddha can drink and cool his limbs.”
For a second time, the Buddha asked Ānanda for a drink, and for a second time Ānanda
suggested going to the Kakutthā river.
And for a third time, the Buddha said to Ānanda, “Please, Ānanda, fetch me some water. I am
thirsty and will drink.”
“Yes, sir,” replied Ānanda. Taking his bowl he went to the river. Now, though the shallow
water in that creek had been churned up by wheels, and flowed cloudy and murky, when Ānanda
approached it flowed transparent, clear, and unclouded.
Then Ānanda thought, “It’s incredible, it’s amazing! The Realized One has such psychic power
and might! For though the shallow water in that creek had been churned up by wheels, and
flowed cloudy and murky, when I approached it flowed transparent, clear, and unclouded.”
Gathering a bowl of drinking water he went back to the Buddha, and said to him, “It’s incredible,
sir, it’s amazing! The Realized One has such psychic power and might! Just now, though the
shallow water in that creek had been churned up by wheels, and flowed cloudy and murky, when
I approached it flowed transparent, clear, and unclouded. Drink the water, Blessed One! Drink the
water, Holy One!” So the Buddha drank the water.
25. On Pukkusa the Malla

Now at that time Pukkusa the Malla, a disciple of Āḷāra Kālāma, was traveling along the road from
Kusinārā and Pāvā. He saw the Buddha sitting at the root of a certain tree. He went up to him,
bowed, sat down to one side, and said, “It’s incredible, sir, it’s amazing! Those who have gone
forth remain in such peaceful meditations.
Once it so happened that Āḷāra Kālāma, while traveling along a road, left the road and sat at
the root of a nearby tree for the day’s meditation. Then around five hundred carts passed by
right next to Āḷāra Kālāma. Then a certain person coming behind those carts went up to Āḷāra
Kālāma and said to him: ‘Sir, didn’t you see the five hundred carts pass by?’
‘No, friend, I didn’t see them.’
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‘But sir, didn’t you hear a sound?’
‘No, friend, I didn’t hear a sound.’
‘But sir, were you asleep?’
‘No, friend, I wasn’t asleep.’
‘But sir, were you conscious?’
‘Yes, friend.’ ‘So, sir, while conscious and awake you neither saw nor heard a sound as five
hundred carts passed by right next to you? Why sir, even your outer robe is covered with dust!’
‘Yes, friend.’
Then that person thought: ‘It’s incredible, it’s amazing! Those who have gone forth remain in
such peaceful meditations, in that, while conscious and awake he neither saw nor heard a sound
as five hundred carts passed by right next to him.’ And after declaring his lofty confidence in
Āḷāra Kālāma, he left.”
“What do you think, Pukkusa? Which is harder and more challenging to do while conscious
and awake: to neither see nor hear a sound as five hundred carts pass by right next to you? Or to
neither see nor hear a sound as it’s raining and pouring, lightning’s flashing, and thunder’s
cracking?”
“What do five hundred carts matter, or six hundred, or seven hundred, or eight hundred, or
nine hundred, or a thousand, or even a hundred thousand carts? It’s far harder and more
challenging to neither see nor hear a sound as it’s raining and pouring, lightning’s flashing, and
thunder’s cracking!”
“This one time, Pukkusa, I was staying near Ātumā in a threshing-hut. At that time it was
raining and pouring, lightning was flashing, and thunder was cracking. And not far from the
threshing-hut two farmers who were brothers were killed, as well as four oxen. Then a large
crowd came from Ātumā to the place where that happened.
Now at that time I came out of the threshing-hut and was walking meditation in the open near
the door of the hut. Then having left that crowd, a certain person approached me, bowed, and
stood to one side. I said to them, ‘Why, friend, has this crowd gathered?’
‘Just now, sir, it was raining and pouring, lightning was flashing, and thunder was cracking.
And two farmers who were brothers were killed, as well as four oxen. Then this crowd gathered
here. But sir, where were you?’
‘I was right here, friend.’
‘But sir, did you see?’
‘No, friend, I didn’t see anything.’
‘But sir, didn’t you hear a sound?’
‘No, friend, I didn’t hear a sound.’
‘But sir, were you asleep?’
‘No, friend, I wasn’t asleep.’
‘But sir, were you conscious?’
‘Yes, friend.’
‘So, sir, while conscious and awake you neither saw nor heard a sound as it was raining and
pouring, lightning was flashing, and thunder was cracking?’
‘Yes, friend.’
Then that person thought: ‘It’s incredible, it’s amazing! Those who have gone forth remain in
such peaceful meditations, in that, while conscious and awake he neither saw nor heard a sound
as it was raining and pouring, lightning was flashing, and thunder was cracking.’ And after
declaring their lofty confidence in me, they bowed and respectfully circled me, keeping me on
their right, before leaving.”
When he said this, Pukkusa said to him, “Any confidence I had in Āḷāra Kālāma I sweep away as
in a strong wind, or float away as down a swift stream. Excellent, sir! Excellent! As if he were
Saṅgha. From this day forth, may the Buddha remember me as a lay follower who has gone for
refuge for life.”
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Then Pukkusa addressed a certain man, “Please, my man, fetch a pair of ready to wear polished
golden garments.”
“Yes, sir,” replied that man, and did as he was asked. Then Pukkusa brought the garments to
the Buddha, “Sir, please accept this pair of ready to wear polished golden garments from me out
of compassion.”
“Well then, Pukkusa, clothe me in one, and Ānanda in the other.”
“Yes, sir,” replied Pukkusa, and did so.
Then the Buddha educated, encouraged, fired up, and inspired Pukkusa the Malla with a
Dhamma talk, after which he got up from his seat, bowed, and respectfully circled the Buddha
before leaving.
Then, not long after Pukkusa had left, Ānanda placed the pair of golden garments on the
Buddha’s body. But when placed on the Buddha’s body they seemed to lose their shine. Then
Ānanda said to the Buddha, “It’s incredible, sir, it’s amazing, how pure and bright is the color of
the Realized One’s skin. When this pair of ready to wear polished golden garments is placed on
the Buddha’s body they seem to lose their shine.”
“That’s so true, Ānanda, that’s so true! There are two times when the color of the Realized
One’s skin becomes extra pure and bright. What two? The night when a Realized One
understands the supreme perfect awakening; and the night he becomes fully extinguished
through the natural principle of extinguishment, without anything left over. These are the are
two times when the color of the Realized One’s skin becomes extra pure and bright.
Today, Ānanda, in the last watch of the night, between a pair of sal trees in the sal forest of the
Mallas at Upavattana near Kusinārā, shall be the Realized One’s full extinguishment. Come,
Ānanda, let’s go to the Kakutthā River.”
A pair of golden polished garments
was presented by Pukkusa;
when the teacher was clothed with them,
his golden skin glowed bright.
Then the Buddha together with a large Saṅgha of mendicants went to the Kakutthā River. He
plunged into the river and bathed and drank. And when he had emerged, he went to the mango
grove, where he addressed Venerable Cundaka, “Please, Cundaka, fold my outer robe in four and
spread it out for me. I am tired and will lie down.”
“Yes, sir,” replied Cundaka, and did as he was asked. And then the Buddha laid down in the
lion’s posture—on the right side, placing one foot on top of the other—mindful and aware, and
focused on the time of getting up. But Cundaka sat down right there in front of the Buddha.
Having gone to Kakutthā Creek,
whose water was transparent, sweet, and clear,
the Teacher, being tired, plunged in,
the Realized One, without compare in the world.
And after bathing and drinking the Teacher emerged.

Before the group of mendicants, in the middle, the Buddha,
the Teacher who rolled forth the present dispensation,
the great hermit went to the mango grove.
He addressed the mendicant named Cundaka:

“Spread out my folded robe so I can lie down.”
The self-developed one urged Cunda,
who quickly spread the folded robe.
Teacher, being tired, lay down,
while Cunda sat there before him.
Then the Buddha said to Venerable Ānanda:
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“Now it may happen, Ānanda, that others may give rise to some regret for Cunda the smith:
‘It’s your loss, friend Cunda, it’s your misfortune, in that the Realized One became fully
extinguished after eating his last meal from you.’ You should get rid of remorse in Cunda the
smith like this: ‘You’re fortunate, friend Cunda, you’re so very fortunate, in that the Realized One
became fully extinguished after eating his last meal from you. I have heard and learned this in
the presence of the Buddha.
There are two meal offerings that have identical fruit and result, and are more fruitful and
beneficial than other meal offerings. What two? The meal after eating which a Realized One
understands the supreme perfect awakening; and the meal after eating which he becomes fully
extinguished through the natural principle of extinguishment, without anything left over. These
two meal offerings have identical fruit and result, and are more fruitful and beneficial than other
meal offerings.
You’ve accumulated a deed that leads to long life, beauty, happiness, fame, heaven, and
sovereignty.’ That’s how you should get rid of remorse in Cunda the smith.”
Then, knowing the meaning of this, on that occasion the Buddha was inspired to exclaim:
“A giver’s merit grows;
enmity doesn’t build up when you have self-control.
A skillful person gives up bad things—
with the end of greed, hate, and delusion, they’re extinguished.”
26. The Pair of Sal Trees

Then the Buddha said to Ānanda, “Come, Ānanda, let’s go to the far shore of the Golden River,
and on to the sal forest of the Mallas at Upavattana near Kusinārā.”
“Yes, sir,” Ānanda replied. And that’s where they went. Then the Buddha addressed Ānanda,
“Please, Ānanda, set up a cot for me between the twin sal trees, with my head to the north. I am
tired and will lie down.”
“Yes, sir,” replied Ānanda, and did as he was asked. And then the Buddha laid down in the
lion’s posture—on the right side, placing one foot on top of the other—mindful and aware.
Now at that time the twin sal trees were in full blossom with flowers out of season. They
sprinkled and bestrewed the Realized One’s body in honor of the Realized One. And the flowers of
the heavenly Flame Tree fell from the sky, and they too sprinkled and bestrewed the Realized
One’s body in honor of the Realized One. And heavenly sandalwood powder fell from the sky, and
it too sprinkled and bestrewed the Realized One’s body in honor of the Realized One. And
heavenly music played in the sky in honor of the Realized One. And heavenly choirs sang in the
sky in honor of the Realized One.
Then the Buddha pointed out to Ānanda what was happening, adding: “That’s not how the
Realized One is honored, respected, revered, venerated, and esteemed. Any monk or nun or male
or female lay follower who practices in line with the teachings, practicing properly, living in line
with the teachings—they honor, respect, revere, venerate, and esteem the Realized One with the
highest honor. So Ānanda, you should train like this: ‘We shall practice in line with the teachings,
practicing properly, living in line with the teaching.’
27. The Monk Upavāṇa

Now at that time Venerable Upavāṇa was standing in front of the Buddha fanning him. Then the
Buddha made him move, “Move over, mendicant, don’t stand in front of me.”
Ānanda thought, “This Venerable Upavāṇa has been the Buddha’s attendant for a long time,
close to him, living in his presence. Yet in his final hour the Buddha makes him move, saying:
‘Move over, mendicant, don’t stand in front of me.’ What is the cause, what is the reason for
this?”
Then Ānanda said to the Buddha, “This Venerable Upavāṇa has been the Buddha’s attendant
for a long time, close to him, living in his presence. Yet in his final hour the Buddha makes him
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move, saying: ‘Move over, mendicant, don’t stand in front of me.’ What is the cause, sir, what is
the reason for this?”
“Most of the deities from ten solar systems have gathered to see the Realized One. For twelve
leagues all around this sal grove there’s no spot, not even a fraction of a hair’s tip, that’s not
crowded full of illustrious deities. The deities are complaining: ‘We’ve come such a long way to
see the Realized One! Only rarely do Realized Ones arise in the world, perfected ones, fully
awakened Buddhas. This very day, in the last watch of the night, the Realized One will become
fully extinguished. And this illustrious mendicant is standing in front of the Buddha blocking the
view. We won’t get to see the Realized One in his final hour!’”
“But sir, what kind of deities are you thinking of?”
“There are, Ānanda, deities—both in the sky and on the earth—who are percipient of the earth.
With hair disheveled and arms raised, they fall down like their feet were chopped off, rolling
back and forth, lamenting: ‘Too soon the Blessed One will become fully extinguished! Too soon
the Holy One will become fully extinguished! Too soon the seer will vanish from the world!’
But the deities who are free of desire endure, mindful and aware, thinking: ‘Conditions are
impermanent. How could it possibly be otherwise?’”
28. The Four Inspiring Places

“Previously, sir, when mendicants had completed the rainy season residence in various districts
they came to see the Realized One. We got to see the esteemed mendicants, and to pay homage to
them. But when the Buddha has passed, we won’t get to see the esteemed mendicants or to pay
homage to them.”
“Ānanda, a faithful gentleman should go to see these four inspiring places. What four?
Thinking: ‘Here the Realized One was born!’—that is an inspiring place. Thinking: ‘Here the
Realized One became awakened as a supreme fully awakened Buddha!’—that is an inspiring place.
Thinking: ‘Here the supreme Wheel of Dhamma was rolled forth by the Realized One!’—that is an
inspiring place. Thinking: ‘Here the Realized One became fully extinguished through the natural
principle of extinguishment, without anything left over!’—that is an inspiring place. These are
the four inspiring places that a faithful gentleman should go to see.
Faithful monks, nuns, laymen, and laywomen will come, and think: ‘Here the Realized One was
born!’ and ‘Here the Realized One became awakened as a supreme fully awakened Buddha!’ and
‘Here the supreme Wheel of Dhamma was rolled forth by the Realized One!’ and ‘Here the
Realized One became fully extinguished through the natural principle of extinguishment,
without anything left over!’ Anyone who passes away while on pilgrimage to these shrines will,
when their body breaks up, after death, be reborn in a good place, a heavenly realm.”
29. Ānanda’s Questions

“Sir, how do we proceed when it comes to females?”
“Without seeing, Ānanda.”
“But when seeing, how to proceed?”
“Without getting into conversation, Ānanda.”
“But when in a conversation, how to proceed?”
“Be mindful, Ānanda.”
“Sir, how do we proceed when it comes to the Realized One’s corpse?”
“Don’t get involved in the rites for venerating the Realized One’s corpse, Ānanda. Please,
Ānanda, you must all strive and practice for your own goal! Meditate diligent, keen, and resolute
for your own goal! There are astute aristocrats, brahmins, and householders who are devoted to
the Realized One. They will perform the rites for venerating the Realized One’s corpse.”
“But sir, how to proceed when it comes to the Realized One’s corpse?”
“Proceed in the same way as they do for the corpse of a wheel-turning monarch.”
“But how do they proceed with a wheel-turning monarch’s corpse?”
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“They wrap a wheel-turning monarch’s corpse with unworn cloth, then with uncarded cotton,
then again with unworn cloth. In this way they wrap the corpse with five hundred double-layers.
Then they place it in an iron case filled with oil and close it up with another case. Then, having
built a funeral pyre out of all kinds of fragrant substances, they cremate the corpse. They build a
monument for the wheel-turning monarch at the crossroads. That’s how they proceed with a
wheel-turning monarch’s corpse. Proceed in the same way with the Realized One’s corpse. A
monument for the Realized One is to be built at the crossroads. When someone there lifts up
garlands or fragrance or powder, or bows, or inspires confidence in their heart, that will be for
their lasting welfare and happiness.
30. Persons Worthy of Monument

Ānanda, these four are worthy of a monument. What four? A Realized One, a perfected one, a
fully awakened Buddha; a Buddha awakened for themselves; a disciple of a Realized One; and a
wheel-turning monarch.
And for what reason is a Realized One worthy of a monument? So that many people will
inspire confidence in their hearts, thinking: ‘This is the monument for that Blessed One,
perfected and fully awakened!’ And having done so, when their body breaks up, after death, they
are reborn in a good place, a heavenly realm. It is for this reason that a Realized One is worthy of
a monument.
And for what reason is a Buddha awakened for themselves worthy of a monument? So that
many people will inspire confidence in their hearts, thinking: ‘This is the monument for that
Buddha awakened for himself!’ And having done so, when their body breaks up, after death, they
are reborn in a good place, a heavenly realm. It is for this reason that a Buddha awakened for
himself is worthy of a monument.
And for what reason is a Realized One’s disciple worthy of a monument? So that many people
will inspire confidence in their hearts, thinking: ‘This is the monument for that Blessed One’s
disciple!’ And having done so, when their body breaks up, after death, they are reborn in a good
place, a heavenly realm. It is for this reason that a Realized One’s disciple is worthy of a
monument.
And for what reason is a wheel-turning monarch worthy of a monument? So that many people
will inspire confidence in their hearts, thinking: ‘This is the monument for that just and
principled king!’ And having done so, when their body breaks up, after death, they are reborn in
a good place, a heavenly realm. It is for this reason that a wheel-turning monarch is worthy of a
monument.
These four are worthy of a monument.”
31. Ānanda’s Incredible Qualities

Then Venerable Ānanda entered a dwelling, and stood there leaning against the door-jamb and
crying, “Oh! I’m still only a trainee with work left to do; and my Teacher’s about to become fully
extinguished, he who is so kind to me!”
Then the Buddha said to the mendicants, “Mendicants, where is Ānanda?”
“Sir, Ānanda has entered a dwelling, and stands there leaning against the door-jamb and
crying: ‘Oh! I’m still only a trainee with work left to do; and my Teacher’s about to become fully
extinguished, he who is so kind to me!’”
So the Buddha said to a certain monk, “Please, monk, in my name tell Ānanda that the teacher
summons him.”
“Yes, sir,” that monk replied. He went to Ānanda and said to him, “Reverend Ānanda, the
teacher summons you.”
“Yes, reverend,” Ānanda replied. He went to the Buddha, bowed, and sat down to one side. The
Buddha said to him:
“Enough, Ānanda! Do not grieve, do not lament. Did I not prepare for this when I explained
that we must be parted and separated from all we hold dear and beloved? How could it possibly
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be so that what is born, created, conditioned, and liable to fall apart should not fall apart, even
the Realized One’s body? For a long time, Ānanda, you’ve treated the Realized One with deeds of
body, speech, and mind that are loving, beneficial, pleasant, whole-hearted, and limitless. You
have done good deeds, Ānanda. Devote yourself to meditation, and you will soon be free of
defilements.”
“The Buddhas of the past or the future have attendants who are no better than Ānanda is for
me. Ānanda is astute, he is intelligent. He knows the time for monks, nuns, laymen, laywomen,
king’s ministers, religious founders, and the disciples of religious founders to visit the Realized
One.
There are these four incredible and amazing things about Ānanda. What four? If an assembly
of monks goes to see Ānanda, they’re uplifted by seeing him and uplifted by hearing him speak.
And when he falls silent, they’ve never had enough. If an assembly of nuns … laymen … or
laywomen goes to see Ānanda, they’re uplifted by seeing him and uplifted by hearing him speak.
And when he falls silent, they’ve never had enough. These are the four incredible and amazing
things about Ānanda.
There are these four incredible and amazing things about a wheel-turning monarch. What
four? If an assembly of aristocrats goes to see a wheel-turning monarch, they’re uplifted by
seeing him and uplifted by hearing him speak. And when he falls silent, they’ve never had
enough. If an assembly of brahmins … householders … or ascetics goes to see a wheel-turning
monarch, they’re uplifted by seeing him and uplifted by hearing him speak. And when he falls
silent, they’ve never had enough.
In the same way, there are those four incredible and amazing things about Ānanda.”
32. Teaching the Discourse on Mahāsudassana

When he said this, Venerable Ānanda said to the Buddha:
“Sir, please don’t become fully extinguished in this little hamlet, this jungle hamlet, this
branch hamlet. There are other great cities such as Campā, Rājagaha, Sāvatthī, Sāketa, Kosambī,
and Benares. Let the Buddha become fully extinguished there. There are many well-to-do
aristocrats, brahmins, and householders there who are devoted to the Buddha. They will perform
the rites of venerating the Realized One’s corpse.”
“Don’t say that Ānanda! Don’t say that this is a little hamlet, a jungle hamlet, a branch hamlet.
Once upon a time there was a king named Mahāsudassana who was a wheel-turning monarch,
a just and principled king. His dominion extended to all four sides, he achieved stability in the
country, and he possessed the seven treasures. His capital was this Kusinārā, which at the time
was named Kusāvatī. It stretched for twelve leagues from east to west, and seven leagues from
north to south. The royal capital of Kusāvatī was successful, prosperous, populous, full of people,
with plenty of food. It was just like Āḷakamandā, the royal capital of the gods, which is successful,
prosperous, populous, full of spirits, with plenty of food. Kusāvatī was never free of ten sounds by
day or night, namely: the sound of elephants, horses, chariots, drums, clay drums, arched harps,
singing, horns, gongs, and handbells; and the cry: ‘Eat, drink, be merry!’ as the tenth.
Go, Ānanda, into Kusinārā and inform the Mallas: ‘This very day, Vāseṭṭhas, in the last watch of
the night, the Realized One will become fully extinguished. Come forth, Vāseṭṭhas! Come forth,
Vāseṭṭhas! Don’t regret it later, thinking: ‘The Realized One became fully extinguished in our own
village district, but we didn’t get a chance to see him in his final hour.’”
“Yes, sir,” replied Ānanda. Then he robed up and, taking his bowl and robe, entered Kusinārā
with a companion.
33. The Mallas Pay Homage

Now at that time the Mallas of Kusinārā were sitting together at the meeting hall on some
business. Ānanda went up to them, and announced: “This very day, Vāseṭṭhas, in the last watch
of the night, the Realized One will become fully extinguished. Come forth, Vāseṭṭhas! Come forth,
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Vāseṭṭhas! Don’t regret it later, thinking: ‘The Realized One became fully extinguished in our own
village district, but we didn’t get a chance to see him in his final hour.’”
When they heard what Ānanda had to say, the Mallas, their sons, daughters-in-law, and wives
became distraught, saddened, and grief-stricken. And some, with hair disheveled and arms
raised, falling down like their feet were chopped off, rolling back and forth, lamented, “Too soon
the Blessed One will become fully extinguished! Too soon the Holy One will become fully
extinguished! Too soon the seer will vanish from the world!”
Then the Mallas, their sons, daughters-in-law, and wives, distraught, saddened, and grief-
stricken went to the Mallian sal grove at Upavattana and approached Ānanda.
Then Ānanda thought, “If I have the Mallas pay homage to the Buddha one by one, they won’t
be finished before first light. I’d better separate them family by family and then have them pay
homage, saying: ‘Sir, the Malla named so-and-so with children, wives, retinue, and ministers
bows with his head at your feet.’” And so that’s what he did. So by this means Ānanda got the
Mallas to finish paying homage to the Buddha in the first watch of the night.
34. On Subhadda the Wanderer

Now at that time a wanderer named Subhadda was residing near Kusinārā. He heard that on that
very day, in the last watch of the night, the ascetic Gotama would become fully extinguished. He
thought: “I have heard that brahmins of the past who were elderly and senior, the teachers of
teachers, said: ‘Only rarely do Realized Ones arise in the world, perfected ones, fully awakened
Buddhas.’ And this very day, in the last watch of the night, the ascetic Gotama will become fully
extinguished. This state of uncertainty has come up in me. I am quite confident that the Buddha
is capable of teaching me so that I can give up this state of uncertainty.”
Then Subhadda went to the Mallian sal grove at Upavattana, approached Ānanda, and said to
him, “Master Ānanda, I have heard that brahmins of the past who were elderly and senior, the
teachers of teachers, said: ‘Only rarely do Realized Ones arise in the world, perfected ones, fully
awakened Buddhas.’ And this very day, in the last watch of the night, the ascetic Gotama will
become fully extinguished. This state of uncertainty has come up in me. I am quite confident that
the Buddha is capable of teaching me so that I can give up this state of uncertainty. Master
Ānanda, please let me see the ascetic Gotama.”
When he had spoken, Ānanda said, “Enough, Reverend Subhadda, do not trouble the Realized
One. He is tired.”
For a second time, and a third time, Subhadda asked Ānanda, and a third time Ānanda refused.
The Buddha heard that discussion between Ānanda and Subhadda. He said to Ānanda,
“Enough, Ānanda, don’t obstruct Subhadda; let him see the Realized One. For whatever he asks
me, he will only be looking for understanding, not trouble. And he will quickly understand any
answer I give to his question.”
So Ānanda said to the wanderer Subhadda, “Go, Reverend Subhadda, the Buddha is taking the
time for you.”
Then the wanderer Subhadda went up to the Buddha, and exchanged greetings with him.
When the greetings and polite conversation were over, he sat down to one side and said to the
Buddha:
“Master Gotama, there are those ascetics and brahmins who lead an order and a community,
and teach a community. They’re well-known and famous religious founders, regarded as holy by
many people. Namely: Pūraṇa Kassapa, Makkhali Gosāla, Nigaṇṭha Nāṭaputta, Sañjaya
Belaṭṭhiputta, Pakudha Kaccāyana, and Ajita Kesakambala. According to their own claims, did all
of them have direct knowledge, or none of them, or only some?”
“Enough, Subhadda, let that be. I shall teach you the Dhamma. Listen and pay close attention, I
will speak.”
“Yes, sir,” Subhadda replied. The Buddha said this:
“Subhadda, in whatever teaching and training the noble eightfold path is not found, there is
no true ascetic found, no second ascetic, no third ascetic, and no fourth ascetic. In whatever
teaching and training the noble eightfold path is found, there is a true ascetic found, a second
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ascetic, a third ascetic, and a fourth ascetic. In this teaching and training the noble eightfold path
is found. Only here is there a true ascetic, here a second ascetic, here a third ascetic, and here a
fourth ascetic. Other sects are empty of ascetics.
Were these mendicants to practice well, the world would not be empty of perfected ones.
I was twenty-nine years of age, Subaddha,
when I went forth to discover what is skilful.
It’s been over fifty years
since I went forth.
I am the one who points out the proper teaching:
Outside of here there is no true ascetic.
Were these mendicants to practice well, the world would not be empty of perfected ones.”
When he had spoken, Subhadda said to the Buddha, “Excellent, sir! Excellent! As if he were
Saṅgha. Sir, may I receive the going forth, the ordination in the Buddha’s presence?”
“Subhadda, if someone formerly ordained in another sect wishes to take the going forth, the
ordination in this teaching and training, they must spend four months on probation. When four
months have passed, if the mendicants are satisfied, they’ll give the going forth, the ordination
into monkhood. However, I have recognized individual differences in this matter.”
“Sir, if four months probation are required in such a case, I’ll spend four years on probation.
When four years have passed, if the mendicants are satisfied, let them give me the going forth,
the ordination into monkhood.”
Then the Buddha said to Ānanda, “Well then, Ānanda, give Subhadda the going forth.”
Then Subhadda said to Ānanda, “You’re so fortunate, Reverand Ānanda, so very fortunate, to
be anointed here in the Teacher’s presence as his pupil!” And the wanderer Subhadda received
the going forth, the ordination in the Buddha’s presence. Not long after his ordination, Venerable
Subhadda, living alone, withdrawn, diligent, keen, and resolute, soon realized the supreme end of
the spiritual path in this very life. He lived having achieved with his own insight the goal for
which gentlemen rightly go forth from the lay life to homelessness.
He understood: “Rebirth is ended; the spiritual journey has been completed; what had to be
done has been done; there is no return to any state of existence.” And Venerable Subhadda
became one of the perfected. He was the last personal disciple of the Buddha.
35. The Buddha’s Last Words

Then the Buddha addressed Venerable Ānanda:
“Now, Ānanda, some of you might think: ‘The teacher’s dispensation has passed. Now we have
no Teacher.’ But you should not see it like this. The teaching and training that I have taught and
pointed out for you shall be your Teacher after my passing.
After my passing, mendicants ought not address each other as ‘reverend’, as they do today. A
more senior mendicant ought to address a more junior mendicant by name or clan, or by saying
‘reverend’. A more junior mendicant ought to address a more senior mendicant using ‘sir’ or
‘venerable’.
If it wishes, after my passing the Saṅgha may abolish the lesser and minor training rules.
After my passing, give the prime punishment to the mendicant Channa.”
“But sir, what is the prime punishment?”
“Channa may say what he likes, but the mendicants should not advise or instruct him.”
Then the Buddha said to the mendicants, “Perhaps even a single mendicant has doubt or
uncertainty regarding the Buddha, the teaching, the Saṅgha, the path, or the practice. So ask,
mendicants! Don’t regret it later, thinking: ‘We were in the Teacher’s presence and we weren’t
able to ask the Buddha a question.’”
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When this was said, the mendicants kept silent.
For a second time, and a third time the Buddha addressed the mendicants: “Perhaps even a
single mendicant has doubt or uncertainty regarding the Buddha, the teaching, the Saṅgha, the
path, or the practice. So ask, mendicants! Don’t regret it later, thinking: ‘We were in the
Teacher’s presence and we weren’t able to ask the Buddha a question.’”
For a third time, the mendicants kept silent. Then the Buddha said to the mendicants,
“Mendicants, perhaps you don’t ask out of respect for the Teacher. So let a friend tell a friend.”
When this was said, the mendicants kept silent.
Then Venerable Ānanda said to the Buddha, “It’s incredible, sir, it’s amazing! I am quite
confident that there’s not even a single mendicant in this Saṅgha who has doubt or uncertainty
regarding the Buddha, the teaching, the Saṅgha, the path, or the practice.”
“Ānanda, you speak from faith. But the Realized One knows that there’s not even a single
mendicant in this Saṅgha who has doubt or uncertainty regarding the Buddha, the teaching, the
Saṅgha, the path, or the practice. Even the last of these five hundred mendicants is a stream-
enterer, not liable to be reborn in the underworld, bound for awakening.”
Then the Buddha said to the mendicants: “Come now, mendicants, I say to you all: ‘Conditions
fall apart. Persist with diligence.’”
These were the Realized One’s last words.
36. The Full Extinguishment

Then the Buddha entered the first absorption. Emerging from that, he entered the second
absorption. Emerging from that, he successively entered into and emerged from the third
absorption, the fourth absorption, the dimension of infinite space, the dimension of infinite
consciousness, the dimension of nothingness, and the dimension of neither perception nor non-
perception. Then he entered the cessation of perception and feeling.
Then Venerable Ānanda said to Venerable Anuruddha, “Venerable Anuruddha, has the Buddha
become fully extinguished?”
“No, Reverend Ānanda. He has entered the cessation of perception and feeling.”
Then the Buddha emerged from the cessation of perception and feeling and entered the
dimension of neither perception nor non-perception. Emerging from that, he successively
entered into and emerged from the dimension of nothingness, the dimension of infinite
consciousness, the dimension of infinite space, the fourth absorption, the third absorption, the
second absorption, and the first absorption. Emerging from that, he successively entered into and
emerged from the second absorption and the third absorption. Then he entered the fourth
absorption. Emerging from that the Buddha immediately became fully extinguished.
When the Buddha became fully extinguished, along with the full extinguishment there was a
great earthquake, awe-inspiring and hair-raising, and thunder cracked the sky. When the Buddha
became fully extinguished, Brahmā Sahampati recited this verse:
“All creatures in this world
must lay down this bag of bones.
For even a Teacher such as this,
unrivaled in the world,
the Realized One, attained to power,
the Buddha became fully extinguished.”
When the Buddha became fully extinguished, Sakka, lord of gods, recited this verse:
“Oh! Conditions are impermanent,
their nature is to rise and fall;
having arisen, they cease;
their stilling is true bliss.”
When the Buddha became fully extinguished, Venerable Anuruddha recited this verse:
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“There was no more breathing
for the poised one of steady heart.
Imperturbable, committed to peace,
the sage has done his time.
He put up with painful feelings

without flinching.
The liberation of his heart
was like the extinguishing of a lamp.”
When the Buddha became fully extinguished, Venerable Ānanda recited this verse:
“Then there was terror!
Then they had goosebumps!
When the Buddha, endowed with all fine qualities,
became fully extinguished.”
When the Buddha became fully extinguished, some of the mendicants there, with arms raised,
falling down like their feet were chopped off, rolling back and forth, lamented: “Too soon the
Blessed One has become fully extinguished! Too soon the Holy One has become fully
extinguished! Too soon the seer has vanished from the world!” But the mendicants who were
free of desire endured, mindful and aware, thinking, “Conditions are impermanent. How could it
possibly be otherwise?”
Then Anuruddha addressed the mendicants: “Enough, reverends, do not grieve or lament. Did
the Buddha not prepare us for this when he explained that we must be parted and separated
from all we hold dear and beloved? How could it possibly be so that what is born, created,
conditioned, and liable to fall apart should not fall apart? The deities are complaining.”
“But sir, what kind of deities are you thinking of?”
“There are, Ānanda, deities—both in the sky and on the earth—who are percipient of the earth.
With hair disheveled and arms raised, they fall down like their feet were chopped off, rolling
back and forth, lamenting: ‘Too soon the Blessed One has become fully extinguished! Too soon
the Holy One has become fully extinguished! Too soon the seer has vanished from the world!’ But
the deities who are free of desire endure, mindful and aware, thinking: ‘Conditions are
impermanent. How could it possibly be otherwise?’”
Ānanda and Anuruddha spent the rest of the night talking about Dhamma.
Then Anuruddha said to Ānanda, “Go, Ānanda, into Kusinārā and inform the Mallas:
‘Vāseṭṭhas, the Buddha has become fully extinguished. Please come at your convenience.’”
“Yes, sir,” replied Ānanda. Then, in the morning, he robed up and, taking his bowl and robe,
entered Kusinārā with a companion.
Now at that time the Mallas of Kusinārā were sitting together at the meeting hall on some
business. Ānanda went up to them, and announced, “Vāseṭṭhas, the Buddha has become fully
extinguished. Please come at your convenience.”
When they heard what Ānanda had to say, the Mallas, their sons, daughters-in-law, and wives
became distraught, saddened, and grief-stricken. And some, with hair disheveled and arms
raised, falling down like their feet were chopped off, rolling back and forth, lamented, “Too soon
the Blessed One has become fully extinguished! Too soon the Holy One has become fully
extinguished! Too soon the seer has vanished from the world!”
37. The Rites of Venerating the Buddha’s Corpse

Then the Mallas ordered their men, “So then, my men, collect fragrances and garlands, and all
the musical instruments in Kusinārā.”
Then—taking those fragrances and garlands, all the musical instruments, and five hundred
pairs of garments—they went to the Mallian sal grove at Upavattana and approached the
Buddha’s corpse. They spent the day honoring, respecting, revering, and venerating the Buddha’s
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corpse with dance and song and music and garlands and fragrances, and making awnings and
setting up pavilions.
Then they thought, “It’s too late to cremate the Buddha’s corpse today. Let’s do it tomorrow.”
But they spent the next day the same way, and so too the third, fourth, fifth, and sixth days.
Then on the seventh day they thought, “Honoring, respecting, revering, and venerating the
Buddha’s corpse with dance and song and music and garlands and fragrances, let us carry it to
the south of the town, and cremate it there outside the town.”
Now at that time eight of the leading Mallas, having bathed their heads and dressed in unworn
clothes, said, “We shall lift the Buddha’s corpse.” But they were unable to do so.
The Mallas said to Anuruddha, “What is the cause, Venerable Anuruddha, what is the reason
why these eight Mallian leaders are unable to lift the Buddha’s corpse?”
“Vāseṭṭhas, you have one plan, but the deities have a different one.”
“But sir, what is the deities’ plan?”
“You plan to carry the Buddha’s corpse to the south of the town while venerating it with dance
and song and music and garlands and fragrances, and cremate it there outside the town. The
deities plan to carry the Buddha’s corpse to the north of the town while venerating it with
heavenly dance and song and music and garlands and fragrances. Then they plan to enter the
town by the northern gate, carry it through the center of the town, leave by the eastern gate, and
cremate it there at the Mallian shrine named Makuṭabandhana.”
“Sir, let it be as the deities plan.”
Now at that time the whole of Kusinārā was covered knee-deep with the flowers of the Flame
Tree, without gaps even on the filth and rubbish heaps. Then the deities and the Mallas of
Kusinārā carried the Buddha’s corpse to the north of the town while venerating it with heavenly
and human dance and song and music and garlands and fragrances. Then they entered the town
by the northern gate, carried it through the center of the town, left by the eastern gate, and
deposited the corpse there at the Mallian shrine named Makuṭabandhana.
Then the Mallas said to Anuruddha, “Sir, how do we proceed when it comes to the Realized
One’s corpse?”
“Proceed in the same way as they do for the corpse of a wheel-turning monarch.”
“But how do they proceed with a wheel-turning monarch’s corpse?”
“They wrap a wheel-turning monarch’s corpse with unworn cloth, then with uncarded cotton,
then again with unworn cloth. In this way they wrap the corpse with five hundred double-layers.
Then they place it in an iron case filled with oil and close it up with another case. Then, having
built a funeral pyre out of all kinds of fragrant substances, they cremate the corpse. They build a
monument for the wheel-turning monarch at the crossroads. That’s how they proceed with a
wheel-turning monarch’s corpse. Proceed in the same way with the Realized One’s corpse. A
monument for the Realized One is to be built at the crossroads. When someone there lifts up
garlands or fragrance or powder, or bows, or inspires confidence in their heart, that will be for
their lasting welfare and happiness.”
Then the Mallas ordered their men, “So then, my men, collect uncarded cotton.”
So the Mallas wrapped the Buddha’s corpse, and placed it in an iron case filled with oil. Then,
having built a funeral pyre out of all kinds of fragrant substances, they lifted the corpse on to the
pyre.
38. Mahākassapa’s Arrival

Now at that time Venerable Mahākassapa was traveling along the road from Pāvā to Kusinārā
together with a large Saṅgha of around five hundred mendicants. Then he left the road and sat at
the root of a tree.
Now at that time a certain ājīvakaascetic had picked up a Flame Tree flower in Kusinārā and
was traveling along the road to Pāvā. Mahākassapa saw him coming off in the distance and said to
him, “Reverend, might you know about our Teacher?”
“Yes, reverend. Seven days ago the ascetic Gotama became fully extinguished. From there I
picked up this Flame Tree flower.” Some of the mendicants there, with arms raised, falling down
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like their feet were chopped off, rolling back and forth, lamented, “Too soon the Blessed One has
become fully extinguished! Too soon the Holy One has become fully extinguished! Too soon the
seer has vanished from the world!” But the mendicants who were free of desire endured, mindful
and aware, thinking, “Conditions are impermanent. How could it possibly be otherwise?”
Now at that time a monk named Subhadda, who had gone forth when old, was sitting in that
assembly. He said to those mendicants, “Enough, reverends, do not grieve or lament. We’re well
rid of that Great Ascetic harassing us: ‘This is allowable for you; this is not allowable for you.’
Well, now we shall do what we want and not do what we don’t want.”
Then Venerable Mahākassapa addressed the mendicants, “Enough, reverends, do not grieve or
lament. Did the Buddha not prepare us for this when he explained that we must be parted and
separated from all we hold dear and beloved? How could it possibly be so that what is born,
created, conditioned, and liable to fall apart should not fall apart, even the Realized One’s body?”
Now at that time four of the leading Mallas, having bathed their heads and dressed in unworn
clothes, said, “We shall light the Buddha’s funeral pyre.” But they were unable to do so.
The Mallas said to Anuruddha, “What is the cause, Venerable Anuruddha, what is the reason
why these four Mallian leaders are unable to light the Buddha’s funeral pyre?”
“Vāseṭṭhas, the deities have a different plan.”
“But sir, what is the deities’ plan?”
“The deities’ plan is this: Venerable Mahākassapa is traveling along the road from Pāvā to
Kusinārā together with a large Saṅgha of around five hundred mendicants. The Buddha’s funeral
pyre shall not burn until he bows with his head at the Buddha’s feet.”
“Sir, let it be as the deities plan.”
Then Venerable Mahākassapa came to the Mallian shrine named Makuṭabandhana at Kusinārā
and approached the Buddha’s funeral pyre. Arranging his robe over one shoulder and raising his
joined palms, he respectfully circled the Buddha three times, keeping him on his right, and
bowed with his head to the Buddha’s feet. And the five hundred mendicants did likewise. And
when Mahākassapa and the five hundred mendicants bowed the Buddha’s funeral pyre burst into
flames all by itself.
And when the Buddha’s corpse was cremated no ash or soot was found from outer or inner
skin, flesh, sinews, or synovial fluid. Only the relics remained. It’s like when ghee or oil blaze and
burn, and neither ashes nor soot are found. In the same way, when the Buddha’s corpse was
cremated no ash or soot was found from outer or inner skin, flesh, sinews, or synovial fluid. Only
the relics remained. And of those five hundred pairs of garments only two were not burnt: the
innermost and the outermost. But when the Buddha’s corpse was consumed the funeral pyre was
extinguished by a stream of water that appeared in the sky, by water dripping from the sal trees,
and by the Mallas’ fragrant water.
Then the Mallas made a cage of spears for the Buddha’s relics in the meeting hall and
surrounded it with a buttress of bows. For seven days they honored, respected, revered, and
venerated them with dance and song and music and garlands and fragrances.
39. Distributing the Relics

King Ajātasattu of Magadha heard that the Buddha had become fully extinguished at Kusinārā. He
sent an envoy to the Mallas of Kusinārā: “The Buddha was an aristocrat, and so am I. I too deserve
a share of the Buddha’s relics. I will build a large monument for them.”
The Licchavis of Vesālī also heard that the Buddha had become fully extinguished at Kusinārā.
They sent an envoy to the Mallas of Kusinārā: “The Buddha was an aristocrat, and so are we. We
too deserve a share of the Buddha’s relics. We will build a large monument for them.”
The Sakyans of Kapilavatthu also heard that the Buddha had become fully extinguished at
Kusinārā. They sent an envoy to the Mallas of Kusinārā: “The Buddha was our foremost relative.
We too deserve a share of the Buddha’s relics. We will build a large monument for them.”
The Bulas of Allakappa also heard that the Buddha had become fully extinguished at Kusinārā.
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The Koḷiyans of Rāmagāma also heard that the Buddha had become fully extinguished at
Kusinārā. They sent an envoy to the Mallas of Kusinārā: “The Buddha was an aristocrat, and so
are we. We too deserve a share of the Buddha’s relics. We will build a large monument for them.”
The brahmin of Veṭhadīpa also heard that the Buddha had become fully extinguished at
Kusinārā. He sent an envoy to the Mallas of Kusinārā: “The Buddha was an aristocrat, and I am a
brahmin. I too deserve a share of the Buddha’s relics. I will build a large monument for them.”
The Mallas of Pāvā also heard that the Buddha had become fully extinguished at Kusinārā.
When they had spoken, the Mallas of Kusinārā said to those various groups: “The Buddha
became fully extinguished in our village district. We will not give away a share of his relics.”
Then Doṇa the brahmin said to those various groups:
“Hear, sirs, a single word from me.
Our Buddha’s teaching was acceptance.
It would not be good to fight over
a share of the supreme person’s relics.
Let us make eight portions, good sirs,

rejoicing in unity and harmony.
Let there be monuments far and wide,
so many folk may gain faith in the Seer!”
“Well then, brahmin, you yourself should fairly divide the Buddha’s relics in eight portions.”
“Yes, sirs,” replied Doṇa to those various groups. He divided the relics as asked and said to
them, “Sirs, please give me the urn, and I shall build a large monument for it.” So they gave Doṇa
the urn.
The Moras of Pippalivana heard that the Buddha had become fully extinguished at Kusinārā.
“There is no portion of the Buddha’s relics left, they have already been portioned out. Here,
take the embers.” So they took the embers.
40. Venerating the Relics

Then King Ajātasattu of Magadha, the Licchavis of Vesālī, the Sakyans of Kapilavatthu, the Bulas
of Allakappa, the Koḷiyans of Rāmagāma, the brahmin of Veṭhadīpa, the Mallas of Pāvā, the Mallas
of Kusinārā, the brahmin Doṇa, and the Moriyas of Pippalivana built large monuments for their
portions and held festivals in their honor. Thus there were eight monuments for the relics, a
ninth for the urn, and a tenth for the embers. That is how it was in those days.
There were eight shares of the Seer’s relics.
Seven were worshipped throughout India.
But one share of the most excellent of men
was worshipped in Rāmagāma by a dragon king.
One tooth is venerated by the gods of the Three and Thirty,

and one is worshipped in the city of Gandhāra;
another one in the realm of the Kaliṅga King,
and one is worshipped by a dragon king.
Through their glory this rich earth

is adorned with the best of offerings.
Thus the Seer’s corpse
is well honored by the honorable.
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It’s venerated by lords of gods, dragons, and spirits;
and likewise venerated by the finest lords of men.
Honor it with joined palms when you get the chance,
for a Buddha is rare even in a hundred eons.
Altogether forty even teeth,

and the body hair and head hair,
were carried off individually by gods
across the universe.
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17. King Mahāsudassana:
Mahāsudassana Sutta
So I have heard. At one time the Buddha was staying between a pair of sal trees in the sal forest of
the Mallas at Upavattana near Kusinārā at the time of his final extinguishment.
“Sir, please don’t become fully extinguished in this little hamlet, this jungle hamlet, this branch
hamlet. There are other great cities such as Campā, Rājagaha, Sāvatthī, Sāketa, Kosambī, and
Benares. Let the Buddha become fully extinguished there. There are many well-to-do aristocrats,
brahmins, and householders there who are devoted to the Buddha. They will perform the rites of
venerating the Realized One’s corpse.”
“Don’t say that, Ānanda! Don’t say that this is a little hamlet, a jungle hamlet, a branch hamlet.
1. The Capital City of Kusāvatī

Once upon a time there was a king named Mahāsudassana whose dominion extended to all four
sides, and who achieved stability in the country. His capital was this Kusinārā, which at the time
was named Kusāvatī. It stretched for twelve leagues from east to west, and seven leagues from
north to south. The royal capital of Kusāvatī was successful, prosperous, populous, full of people,
with plenty of food. It was just like Āḷakamandā, the royal capital of the gods, which is successful,
prosperous, populous, full of spirits, with plenty of food.
Kusāvatī was never free of ten sounds by day or night, namely: the sound of elephants, horses,
chariots, drums, clay drums, arched harps, singing, horns, gongs, and handbells; and the cry, ‘Eat,
drink, be merry!’ as the tenth.
Kusāvatī was encircled by seven ramparts: one made of gold, one made of silver, one made of
beryl, one made of crystal, one made of ruby, one made of emerald, and one made of all precious
things.
It had four gates, made of gold, silver, beryl, and crystal. At each gate there were seven pillars,
three fathoms deep and four fathoms high, made of gold, silver, beryl, crystal, ruby, emerald, and
all precious things.
It was surrounded by seven rows of palm trees, made of gold, silver, beryl, crystal, ruby,
emerald, and all precious things. The golden palms had trunks of gold, and leaves and fruits of
silver. The silver palms had trunks of silver, and leaves and fruits of gold. The beryl palms had
trunks of beryl, and leaves and fruits of crystal. The crystal palms had trunks of crystal, and
leaves and fruits of beryl. The ruby palms had trunks of ruby, and leaves and fruits of emerald.
The emerald palms had trunks of emerald, and leaves and fruits of ruby. The palms of all precious
things had trunks of all precious things, and leaves and fruits of all precious things. When those
rows of palm trees were blown by the wind they sounded graceful, tantalizing, sensuous, lovely,
and intoxicating, like a quintet made up of skilled musicians who had practiced well and kept
excellent rhythm. And any addicts, libertines, or drunkards in Kusāvatī at that time were
entertained by that sound.
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2. The Seven Treasures
2.1. The Wheel Treasure
King Mahāsudassana possessed seven treasures and four blessings. What seven?
On a fifteenth day sabbath, King Mahāsudassana had bathed his head and gone upstairs in the
stilt longhouse to observe the sabbath. And the heavenly wheel-treasure appeared to him, with a
thousand spokes, with rim and hub, complete in every detail. Seeing this, the king thought, ‘I
have heard that when the heavenly wheel-treasure appears to a king in this way, he becomes a
wheel-turning monarch. Am I then a wheel-turning monarch?’
Then King Mahāsudassana, rising from his seat and arranging his robe over one shoulder, took
a ceremonial vase in his left hand and besprinkled the wheel-treasure with his right hand, saying:
‘Roll forth, O wheel-treasure! Triumph, O wheel-treasure!’
Then the wheel-treasure rolled towards the east. And the king followed it together with his
army of four divisions. In whatever place the wheel-treasure stood still, there the king came to
stay together with his army.
And any opposing rulers of the eastern quarter came to him and said, ‘Come, great king!
Welcome, great king! We are yours, great king, instruct us.’
The king said, ‘Do not kill living creatures. Do not steal. Do not commit sexual misconduct. Do
not lie. Do not drink alcohol. Maintain the current level of taxation.’ And so the opposing rulers
of the eastern quarter became his vassals.
Then the wheel-treasure, having plunged into the eastern ocean and emerged again, rolled
towards the south. …
Having plunged into the southern ocean and emerged again, it rolled towards the west. …
Having plunged into the western ocean and emerged again, it rolled towards the north,
followed by the king together with his army of four divisions. In whatever place the wheel-
treasure stood still, there the king came to stay together with his army.
And any opposing rulers of the northern quarter came to him and said, ‘Come, great king!
Welcome, great king! We are yours, great king, instruct us.’
The king said, ‘Do not kill living creatures. Do not steal. Do not commit sexual misconduct. Do
not lie. Do not drink alcohol. Maintain the current level of taxation.’ And so the opposing rulers
of the northern quarter became his vassals.
And then the wheel-treasure, having triumphed over this land surrounded by ocean, returned
to the royal capital of Kusāvatī. There it stood still by the gate to Mahāsudassana’s royal
compound at the High Court as if fixed to an axle, illuminating the royal compound. Such is the
wheel-treasure that appeared to King Mahāsudassana.
2.2. The Elephant Treasure
Next, the elephant-treasure appeared to King Mahāsudassana. It was an all-white sky-walker
with psychic power, touching the ground in seven places, a king of elephants named Sabbath.
Seeing him, the king was impressed, ‘This would truly be a fine elephant vehicle, if he would
submit to taming.’ Then the elephant-treasure submitted to taming, as if he was a fine
thoroughbred elephant that had been tamed for a long time.
Once it so happened that King Mahāsudassana, testing that same elephant-treasure, mounted
him in the morning and traversed the land surrounded by ocean before returning to the royal
capital in time for breakfast. Such is the elephant-treasure that appeared to King Mahāsudassana.
2.3. The Horse-Treasure
Next, the horse-treasure appeared to King Mahāsudassana. It was an all-white sky-walker with
psychic power, with head of black and mane like woven reeds, a royal steed named
Thundercloud. Seeing him, the king was impressed, ‘This would truly be a fine horse vehicle, if he
would submit to taming.’ Then the horse-treasure submitted to taming, as if he was a fine
thoroughbred horse that had been tamed for a long time.
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Once it so happened that King Mahāsudassana, testing that same horse-treasure, mounted him
in the morning and traversed the land surrounded by ocean before returning to the royal capital
in time for breakfast. Such is the horse-treasure that appeared to King Mahāsudassana.
2.4. The Jewel Treasure
Next, the jewel-treasure appeared to King Mahāsudassana. It was a beryl gem that was naturally
beautiful, eight-faceted, well-worked, transparent, clear, and unclouded, endowed with all good
qualities. And the radiance of that jewel spread all-round for a league.
Once it so happened that King Mahāsudassana, testing that same jewel-treasure, mobilized his
army of four divisions and, with the jewel hoisted on his banner, set out in the dark of the night.
Then the villagers around them set off to work, thinking that it was day. Such is the jewel-
treasure that appeared to King Mahāsudassana.
2.5. The Woman Treasure
Next, the woman-treasure appeared to King Mahāsudassana. She was attractive, good-looking,
lovely, of surpassing beauty. She was neither too tall nor too short; neither too thin nor too fat;
neither too dark nor too light. She outdid human beauty without reaching divine beauty. And her
touch was like a tuft of cotton-wool or kapok. When it was cool her limbs were warm, and when it
was warm her limbs were cool. The fragrance of sandal floated from her body, and lotus from her
mouth. She got up before the king and went to bed after him, and was obliging, behaving nicely
and speaking politely. The woman-treasure did not betray the wheel-turning monarch even in
thought, still less in deed. Such is the woman-treasure that appeared to King Mahāsudassana.
2.6. The Householder Treasure
Next, the householder-treasure appeared to King Mahāsudassana. The power of clairvoyance
manifested in him as a result of past deeds, by which he sees hidden treasure, both owned and
ownerless.
He approached the king and said, ‘Relax, sire. I will take care of the treasury.’
Once it so happened that the wheel-turning monarch, testing that same householder-treasure,
boarded a boat and sailed to the middle of the Ganges river. Then he said to the householder-
treasure, ‘Householder, I need gold coins and bullion.’
‘Well then, great king, draw the boat up to one shore.’
‘It’s right here, householder, that I need gold coins and bullion.’
Then that householder-treasure, immersing both hands in the water, pulled up a pot full of
gold coin and bullion, and said to the king, ‘Is this sufficient, great king? Has enough been done,
great king, enough offered?’
The king said, ‘That is sufficient, householder. Enough has been done, enough offered.’
Such is the householder-treasure that appeared to King Mahāsudassana.
2.7. The Counselor Treasure
Next, the counselor-treasure appeared to King Mahāsudassana. He was astute, competent,
intelligent, and capable of getting the king to appoint who should be appointed, dismiss who
should be dismissed, and retain who should be retained.
He approached the king and said, ‘Relax, sire. I shall issue instructions.’
Such is the counselor-treasure that appeared to King Mahāsudassana.
These are the seven treasures possessed by King Mahāsudassana.
3. The Four Blessings

King Mahāsudassana possessed four blessings. And what are the four blessings?
He was attractive, good-looking, lovely, of surpassing beauty, more so than other people. This
is the first blessing.
Furthermore, he was long-lived, more so than other people. This is the second blessing.
Furthermore, he was rarely ill or unwell, and his stomach digested well, being neither too hot
nor too cold, more so than other people. This is the third blessing.
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Furthermore, he was as dear and beloved to the brahmins and householders as a father is to
his children. And the brahmins and householders were as dear to the king as children are to their
father.
Once it so happened that King Mahāsudassana went with his army of four divisions to visit a
park. Then the brahmins and householders went up to him and said, ‘Slow down, Your Majesty,
so we may see you longer!’ And the king addressed his charioteer, ‘Drive slowly, charioteer, so I
can see the brahmins and householders longer!’ This is the fourth blessing.
These are the four blessings possessed by King Mahāsudassana.
4. Lotus Ponds in the Palace of Principle

Then King Mahāsudassana thought, ‘Why don’t I have lotus ponds built between the palms, at
intervals of a hundred bow lengths?’
So that’s what he did. The lotus ponds were lined with tiles of four colors, made of gold, silver,
beryl, and crystal.
And four flights of stairs of four colors descended into each lotus pond, made of gold, silver,
beryl, and crystal. The golden stairs had posts of gold, and banisters and finials of silver. The
silver stairs had posts of silver, and banisters and finials of gold. The beryl stairs had posts of
beryl, and banisters and finials of crystal. The crystal stairs had posts of crystal, and banisters and
finials of beryl. Those lotus ponds were surrounded by two balustrades, made of gold and silver.
The golden balustrades had posts of gold, and banisters and finials of silver. The silver
balustrades had posts of silver, and banisters and finials of gold.
Then King Mahāsudassana thought, ‘Why don’t I plant flowers in the lotus ponds such as blue
water lilies, and lotuses of pink, yellow, and white, blooming all year round, and accessible to the
public?’ So that’s what he did.
Then King Mahāsudassana thought, ‘Why don’t I appoint bath attendants to help bathe the
people who come to bathe in the lotus ponds?’ So that’s what he did.
Then King Mahāsudassana thought, ‘Why don’t I set up charities on the banks of the lotus
ponds, so that those in need of food, drink, clothes, vehicles, beds, women, gold, or silver can get
what they need?’ So that’s what he did.
Then the brahmins and householders came to the king bringing abundant wealth and said,
‘Sire, this abundant wealth is specially for you alone; may Your Highness accept it!’
‘There’s enough raised for me through regular taxes. Let this be for you; and here, take even
more!’
When the king turned them down, they withdrew to one side to think up a plan, ‘It wouldn’t
be proper for us to take this abundant wealth back to our own homes. Why don’t we build a home
for King Mahāsudassana?’
They went up to the king and said, ‘We shall have a home built for you, sire!’ King
Mahāsudassana consented in silence.
And then Sakka, lord of gods, knowing what the king was thinking, addressed the god
Vissakamma, ‘Come, dear Vissakamma, build a palace named Principle as a home for King
Mahāsudassana.’
‘Yes, lord,’ replied Vissakamma. Then, as easily as a strong person would extend or contract
their arm, he vanished from the gods of the Thirty-Three and appeared in front of King
Mahāsudassana.
Vissakamma said to the king, ‘I shall build a palace named Principle as a home for you, sire.’
King Mahāsudassana consented in silence.
And so that’s what Vissakamma did.
The Palace of Principle stretched for a league from east to west, and half a league from north
to south. It was lined with tiles of four colors, three fathoms high, made of gold, silver, beryl, and
crystal.
It had 84,000 pillars of four colors, made of gold, silver, beryl, and crystal. It was covered with
panels of four colors, made of gold, silver, beryl, and crystal.
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It had twenty-four staircases of four colors, made of gold, silver, beryl, and crystal. The golden
stairs had posts of gold, and banisters and finials of silver. The silver stairs had posts of silver, and
banisters and finials of gold. The beryl stairs had posts of beryl, and banisters and finials of
crystal. The crystal stairs had posts of crystal, and banisters and finials of beryl.
It had 84,000 chambers of four colors, made of gold, silver, beryl, and crystal. In each chamber
a couch was spread: in the golden chamber a couch of silver; in the silver chamber a couch of
beryl; in the beryl chamber a couch of ivory; in the crystal chamber a couch of hardwood. At the
door of the golden chamber stood a palm tree of silver, with trunk of silver, and leaves and fruits
of gold. At the door of the silver chamber stood a palm tree of gold, with trunk of gold, and leaves
and fruits of silver. At the door of the beryl chamber stood a palm tree of crystal, with trunk of
crystal, and leaves and fruits of beryl. At the door of the crystal chamber stood a palm tree of
beryl, with trunk of beryl, and leaves and fruits of crystal.
Then King Mahāsudassana thought, ‘Why don’t I build a grove of golden palm trees at the door
to the great foyer, where I can sit for the day?’ So that’s what he did.
The Palace of Principle was surrounded by two balustrades, made of gold and silver. The
golden balustrades had posts of gold, and banisters and finials of silver. The silver balustrades
had posts of silver, and banisters and finials of gold.
The Palace of Principle was surrounded by two nets of bells, made of gold and silver. The
golden net had bells of silver, and the silver net had bells of gold. When those nets of bells were
blown by the wind they sounded graceful, tantalizing, sensuous, lovely, and intoxicating, like a
quintet made up of skilled musicians who had practiced well and kept excellent rhythm. And any
addicts, libertines, or drunkards in Kusāvatī at that time were entertained by that sound. When it
was finished, the palace was hard to look at, dazzling to the eyes, like the sun rising in a clear and
cloudless sky in the last month of the rainy season.
Then King Mahāsudassana thought, ‘Why don’t I build a lotus pond named Principle in front of
the palace?’ So that’s what he did. The Lotus Pond of Principle stretched for a league from east to
west, and half a league from north to south. It was lined with tiles of four colors, made of gold,
silver, beryl, and crystal.
It had twenty-four staircases of four colors, made of gold, silver, beryl, and crystal. The golden
stairs had posts of gold, and banisters and finials of silver. The silver stairs had posts of silver, and
banisters and finials of gold. The beryl stairs had posts of beryl, and banisters and finials of
crystal. The crystal stairs had posts of crystal, and banisters and finials of beryl.
It was surrounded by two balustrades, made of gold and silver. The golden balustrades had
posts of gold, and banisters and finials of silver. The silver balustrades had posts of silver, and
banisters and finials of gold.
It was surrounded by seven rows of palm trees, made of gold, silver, beryl, crystal, ruby,
emerald, and all precious things. The golden palms had trunks of gold, and leaves and fruits of
silver. The silver palms had trunks of silver, and leaves and fruits of gold. The beryl palms had
trunks of beryl, and leaves and fruits of crystal. The crystal palms had trunks of crystal, and
leaves and fruits of beryl. The ruby palms had trunks of ruby, and leaves and fruits of emerald.
The emerald palms had trunks of emerald, and leaves and fruits of ruby. The palms of all precious
things had trunks of all precious things, and leaves and fruits of all precious things. When those
rows of palm trees were blown by the wind they sounded graceful, tantalizing, sensuous, lovely,
and intoxicating, like a quintet made up of skilled musicians who had practiced well and kept
excellent rhythm. And any addicts, libertines, or drunkards in Kusāvatī at that time were
entertained by that sound.
When the palace and its lotus pond were finished, King Mahāsudassana served those who were
reckoned as true ascetics and brahmins with all they desired. Then he ascended the Palace of
Principle.
5. Attaining Absorption
Then King Mahāsudassana thought, ‘Of what deed of mine is this the fruit and result, that I am
now so mighty and powerful?’
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Then King Mahāsudassana thought, ‘It is the fruit and result of three kinds of deeds: giving,
self-control, and restraint.’
Then he went to the great foyer, stood at the door, and was inspired to exclaim: ‘Stop here,
sensual, malicious, and cruel thoughts— no further!’
Then he entered the great foyer and sat on the golden couch. Quite secluded from sensual
pleasures, secluded from unskillful qualities, he entered and remained in the first absorption,
which has the rapture and bliss born of seclusion, while placing the mind and keeping it
connected. As the placing of the mind and keeping it connected were stilled, he entered and
remained in the second absorption, which has the rapture and bliss born of immersion, with
internal clarity and confidence, and unified mind, without placing the mind and keeping it
connected. And with the fading away of rapture, he entered and remained in the third
absorption, where he meditated with equanimity, mindful and aware, personally experiencing
the bliss of which the noble ones declare, ‘Equanimous and mindful, one meditates in bliss.’ With
the giving up of pleasure and pain, and the ending of former happiness and sadness, he entered
and remained in the fourth absorption, without pleasure or pain, with pure equanimity and
mindfulness.
Then King Mahāsudassana left the great foyer and entered the golden chamber, where he sat
on the golden couch. He meditated spreading a heart full of love to one direction, and to the
second, and to the third, and to the fourth. In the same way he spread a heart full of love above,
below, across, everywhere, all around, to everyone in the world—abundant, expansive, limitless,
free of enmity and ill will. He meditated spreading a heart full of compassion … He meditated
spreading a heart full of rejoicing … He meditated spreading a heart full of equanimity to one
direction, and to the second, and to the third, and to the fourth. In the same way above, below,
across, everywhere, all around, he spread a heart full of equanimity to the whole world—
abundant, expansive, limitless, free of enmity and ill will.
6. Of All Cities
King Mahāsudassana had 84,000 cities, with the royal capital of Kusāvatī foremost. He had 84,000
palaces, with the Palace of Principle foremost. He had 84,000 chambers, with the great foyer
foremost. He had 84,000 couches made of gold, silver, ivory, and hardwood. They were spread
with woollen covers—shag-piled, pure white, or embroidered with flowers—and spread with a
fine deer hide, with a canopy above and red pillows at both ends. He had 84,000 bull elephants
with gold adornments and banners, covered with gold netting, with the royal bull elephant
named Sabbath foremost. He had 84,000 horses with gold adornments and banners, covered with
gold netting, with the royal steed named Thundercloud foremost. He had 84,000 chariots
upholstered with the hide of lions, tigers, and leopards, and cream rugs, with gold adornments
and banners, covered with gold netting, with the chariot named Triumph foremost. He had
84,000 jewels, with the jewel-treasure foremost. He had 84,000 women, with Queen Subhaddā
foremost. He had 84,000 householders, with the householder-treasure foremost. He had 84,000
aristocrat vassals, with the counselor-treasure foremost. He had 84,000 milk-cows with silken
reins and bronze pails. He had 8,400,000,000 fine cloths of linen, silk, wool, and cotton. He had
84,000 servings of food, which were presented to him as offerings in the morning and evening.
Now at that time his 84,000 royal elephants came to attend on him in the morning and
evening. Then King Mahāsudassana thought, ‘What if instead half of the elephants took turns to
attend on me at the end of each century?’ He instructed the counselor-treasure to do this, and so
it was done.
7. The Visit of Queen Subhaddā

Then, after many years, many hundred years, many thousand years had passed, Queen Subhaddā
thought, ‘It is long since I have seen the king. Why don’t I go to see him?’
So the queen addressed the ladies of the harem, ‘Come, bathe your heads and dress in yellow.
It is long since we saw the king, and we shall go to see him.’
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‘Yes, ma’am,’ replied the ladies of the harem. They did as she asked and returned to the queen.
Then the queen addressed the counselor-treasure, ‘Dear counselor-treasure, please ready the
army with four divisions. It is long since we saw the king, and we shall go to see him.’
‘Yes, my queen,’ he replied, and did as he was asked. He informed the queen, ‘My queen, the
army with four divisions is ready, please go at your convenience.’
Then Queen Subhaddā together with the ladies of the harem went with the army to the Palace
of Principle. She ascended the palace and went to the great foyer, where she stood leaning
against a door-post.
Hearing them, the king thought, ‘What’s that, it sounds like a big crowd!’ Coming out of the
foyer he saw Queen Subhaddā leaning against a door-post and said to her, ‘Please stay there, my
queen, don’t enter in here.’
Then he addressed a certain man, ‘Come, mister, bring the golden couch from the great foyer
and set it up in the golden palm grove.’
‘Yes, Your Majesty,’ that man replied, and did as he was asked. The king laid down in the lion’s
posture—on the right side, placing one foot on top of the other—mindful and aware.
Then Queen Subhaddā thought, ‘The king’s faculties are so very clear, and the complexion of
his skin is pure and bright. Let him not pass away!’ She said to him, ‘Sire, you have 84,000 cities,
with the royal capital of Kusāvatī foremost. Arouse desire for these! Take an interest in life!’
And she likewise urged the king to live on by taking an interest in all his possessions as
described above.
When the queen had spoken, the king said to her, ‘For a long time, my queen, you have spoken
to me with loving, desirable, pleasant, and agreeable words. And yet in my final hour, your words
are undesirable, unpleasant, and disagreeable!’
‘Then how exactly, Your Majesty, am I to speak to you?’
‘Like this, my queen: “Sire, we must be parted and separated from all we hold dear and
beloved. Don’t pass away with concerns. Such concern is suffering, and it’s criticized. Sire, you
have 84,000 cities, with the royal capital of Kusāvatī foremost. Give up desire for these! Take no
interest in life!”’ And so on for all the king’s possessions.
When the king had spoken, Queen Subhaddā cried and burst out in tears. Wiping away her
tears, the queen said to the king: ‘Sire, we must be parted and separated from all we hold dear
and beloved. Don’t pass away with concerns. Such concern is suffering, and it’s criticized. Sire,
you have 84,000 cities, with the royal capital of Kusāvatī foremost. Give up desire for these! Take
no interest in life!’ And she continued, listing all the king’s possessions.
8. Rebirth in the Brahmā Realm

Not long after that, King Mahāsudassana passed away. And the feeling he had close to death was
like a householder or their child falling asleep after eating a delectable meal.
When he passed away King Mahāsudassana was reborn in a good place, a Brahmā realm.
Ānanda, King Mahāsudassana played children’s games for 84,000 years. He ruled as viceroy for
84,000 years. He ruled as king for 84,000 years. He led the spiritual life as a layman in the Palace of
Principle for 84,000 years. And having developed the four Brahmā meditations, when his body
broke up, after death, he was reborn in a good place, a Brahmā realm.
Now, Ānanda, you might think: ‘Surely King Mahāsudassana must have been someone else at
that time?’ But you should not see it like that. I myself was King Mahāsudassana at that time.
Mine were the 84,000 cities, with the royal capital of Kusāvatī foremost. And mine were all the
other possessions.
Of those 84,000 cities, I only stayed in one, the capital Kusāvatī. Of those 84,000 mansions, I
only dwelt in one, the Palace of Principle. Of those 84,000 chambers, I only dwelt in the great
foyer. Of those 84,000 couches, I only used one, made of gold or silver or ivory or heartwood. Of
those 84,000 bull elephants, I only rode one, the royal bull elephant named Sabbath. Of those
84,000 horses, I only rode one, the royal horse named Thundercloud. Of those 84,000 chariots, I
only rode one, the chariot named Triumph. Of those 84,000 women, I was only served by one, a
maiden of the aristocratic or merchant classes. Of those 8,400,000,000 cloths, I only wore one pair,
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made of fine linen, cotton, silk, or wool. Of those 84,000 servings of food, I only had one, eating at
most a serving of rice and suitable sauce.
See, Ānanda! All those conditioned phenomena have passed, ceased, and perished. So
impermanent are conditions, so unstable are conditions, so unreliable are conditions. This is
quite enough for you to become disillusioned, dispassionate, and freed regarding all conditions.
Six times, Ānanda, I recall having laid down my body at this place. And the seventh time was as
a wheel-turning monarch, a just and principled king, at which time my dominion extended to all
four sides, I achieved stability in the country, and I possessed the seven treasures. But Ānanda, I
do not see any place in this world with its gods, Māras, and Brahmās, this population with its
ascetics and brahmins, its gods and humans where the Realized One would lay down his body for
the eighth time.”
“Oh! Conditions are impermanent,
their nature is to rise and fall;
having arisen, they cease;
their stilling is true bliss.”
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18. With Janavasabha:
Janavasabha Sutta
1. Declaring the Rebirths of People From Nādika and Elsewhere

So I have heard. At one time the Buddha was staying at Nādika in the brick house.
Now at that time the Buddha was explaining the rebirths of devotees all over the nations; the
Kāsis and Kosalans, Vajjis and Mallas, Cetīs and Vaṁsas, Kurus and Pañcālas, Macchas and
Sūrasenas:
“This one was reborn here, while that one was reborn there.
Over fifty devotees in Nādika have passed away having ended the five lower fetters. They’ve
been reborn spontaneously, and will be extinguished there, not liable to return from that world.
More than ninety devotees in Nādika have passed away having ended three fetters, and
weakened greed, hate, and delusion. They’re once-returners, who will come back to this world
once only, then make an end of suffering.
In excess of five hundred devotees in Nādika have passed away having ended three fetters.
They’re stream-enterers, not liable to be reborn in the underworld, bound for awakening.”
When the devotees of Nādika heard about the Buddha’s answers to those questions, they were
uplifted and overjoyed, full of rapture and happiness.
Venerable Ānanda heard of the Buddha’s statements and the Nādikans’ happiness.
2. Ānanda’s Suggestion
Then Venerable Ānanda thought, “But there were also Magadhan devotees—many, and of long
standing too—who have passed away. You’d think that Aṅga and Magadha were empty of
devotees who have passed away! But they too had confidence in the Buddha, the teaching, and
the Saṅgha, and had fulfilled their ethics. The Buddha hasn’t declared their passing. It would be
good to do so, for many people would gain confidence, and so be reborn in a good place.
That King Seniya Bimbisāra of Magadha was a just and principled king who benefited the
brahmins and householders of town and country. People still sing his praises: ‘That just and
principled king, who made us so happy, has passed away. Life was good under his dominion.’ He
too had confidence in the Buddha, the teaching, and the Saṅgha, and had fulfilled his ethics.
People say: ‘Until his dying day, King Bimbisāra sang the Buddha’s praises!’ The Buddha hasn’t
declared his passing. It would be good to do so, for many people would gain confidence, and so be
reborn in a good place.
Besides, the Buddha was awakened in Magadha; so why hasn’t he declared the rebirth of the
Magadhan devotees? If he fails to do so, they will be dejected.”
After pondering the fate of the Magadhan devotees alone in private, Ānanda rose at the crack
of dawn and went to see the Buddha. He bowed, sat down to one side, and told the Buddha of his
concerns, finishing by saying, “Why hasn’t the Buddha declared the rebirth of the Magadhan
devotees? If he fails to do so, they will be dejected.” Then Ānanda, after making this suggestion
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regarding the Magadhan devotees, got up from his seat, bowed, and respectfully circled the
Buddha, keeping him on his right, before leaving.
Soon after Ānanda had left, the Buddha robed up in the morning and, taking his bowl and robe,
entered Nādika for alms. He wandered for alms in Nādika. After the meal, on his return from
alms-round, he washed his feet and entered the brick house. He paid heed, paid attention, and
concentrated wholeheartedly on the fate of Magadhan devotees, and sat on the seat spread out,
thinking, “I shall know their destiny, where they are reborn in the next life.” And he saw where
they had been reborn.
Then in the late afternoon, the Buddha came out of retreat. Emerging from the brick house, he
sat on the seat spread out in the shade of the porch.
“Sir, you look so serene; your face seems to shine owing to the clarity of your faculties. Have you
been abiding in a peaceful meditation today, sir?”
The Buddha then recounted what had happened since speaking to Ānanda, revealing that he
had seen the destiny of the Magadhan devotees. He continued:
3. Janavasabha the Spirit

“Then, Ānanda an invisible spirit called out: ‘I am Janavasabha, Blessed One! I am Janavasabha,
Holy One!’ Ānanda, do you recall having previously heard such a name as Janavasabha?”
“No, sir. But when I heard the word, I got goosebumps! I thought, ‘This must be no ordinary
spirit to bear such an exalted name as Janavasabha.’”
“After making himself heard while invisible, Ānanda, a very beautiful spirit appeared in front
of me. And for a second time he called out: ‘I am Bimbisāra, Blessed One! I am Bimbisāra, Holy
One! This is the seventh time I have been reborn in the company of the Great King Vessavaṇa.
After passing away from there, I am now able to become a king of non-humans.
Seven from here, seven from there—
fourteen transmigrations in all.
That’s how many past lives
I can recollect.
For a long time I’ve known that I won’t be reborn in the underworld, but that I still hope to
become a once-returner.’
‘It’s incredible and amazing that you, the venerable spirit Janavasabha, should say:
“For a long time I’ve been aware that I won’t be reborn in the underworld” and also “But I still
hope to become a once-returner.” But from what source do you know that you’ve achieved such a
high distinction?’
‘None other than the Blessed One’s instruction! None other than the Holy One’s instruction!
From the day I had absolute devotion to the Buddha I have known that I won’t be reborn in the
underworld, but that I still hope to become a once-returner. Just now, sir, I had been sent out by
the great king Vessavaṇa to the great king Virūḷhaka’s presence on some business, and on the
way I saw the Buddha giving his attention to the fate of the Magadhan devotees. But it comes as
no surprise that I have heard and learned the fate of the Magadhan devotees in the presence of
the great king Vessavaṇa as he was speaking to his assembly. It occurred to me, “I shall see the
Buddha and inform him of this.” These are the two reasons I’ve come to see the Buddha.
4. The Council of the Gods

Sir, it was more than a few days ago—on the fifteenth day sabbath on the full moon day at the
entry to the rainy season—when all the gods of the Thirty-Three were sitting together in the Hall
of Justice. A large assembly of gods was sitting all around, and the Four Great Kings were there.
The Great King Dhataraṭṭha was seated to the east, facing west, in front of his gods. The Great
King Virūḷhaka was seated to the south, facing north, in front of his gods. The Great King
Virūpakkha was seated to the west, facing east, in front of his gods. The Great King Vessavaṇa
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was seated to the north, facing south, in front of his gods. When the gods of the Thirty-Three
have a gathering like this, that is how they are seated. After that come our seats.
Sir, those gods who had been recently reborn in the company of the Thirty-Three after leading
the spiritual life under the Buddha outshone the other gods in beauty and glory. The gods of the
Thirty-Three were uplifted and overjoyed at that, full of rapture and happiness, saying, “The
heavenly hosts swell, while the demon hosts dwindle!”
Seeing the joy of those gods, Sakka, lord of gods, celebrated with these verses:
“The gods rejoice—
the Thirty-Three with their Lord—
revering the Realized One,
and the natural excellence of the teaching;
and seeing the new gods,

so beautiful and glorious,
who have come here after leading
the spiritual life under the Buddha!
They outshine the others

in beauty, glory, and lifespan.
Here are the distinguished disciples
of he whose wisdom is vast.
Seeing this, they delight—

and the natural excellence of the teaching.”
The gods of the Thirty-Three were even more uplifted and overjoyed at that, saying: “The
heavenly hosts swell, while the demon hosts dwindle!”
Then the gods of the Thirty-Three, having considered and deliberated on the matter for which
they were seated together in the Hall of Justice, advised and instructed the Four Great Kings on
the subject. And each stood at his own seat without departing.
The Kings were instructed,
and heeded good advice.
With clear and peaceful minds,
they stood by their own seats.
Then in the northern quarter a magnificent light arose and radiance appeared, surpassing the
glory of the gods. Then Sakka, lord of gods, addressed the gods of the Thirty-Three, “As indicated
by the signs—light arising and radiance appearing—Brahmā will appear. For this is the precursor
for the appearance of Brahmā, namely light arising and radiance appearing.”
As indicated by the signs,
Brahmā will appear.
For this is the sign of Brahmā:
a light vast and great.
5. On Sanaṅkumāra
Then the gods of the Thirty-Three sat in their own seats, saying, “We shall find out what has
caused that light, and having realized it we shall go to it.” And the Four Great Kings did likewise.
Hearing that, the gods of the Thirty-Three agreed in unison, “We shall find out what has
caused that light, and having realized it we shall go to it.”
When Brahmā Sanaṅkumāra appears to the gods of the Thirty-Three, he does so after
manifesting in a solid corporeal form. For the gods of the Thirty-Three aren’t able to see a
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Brahmā’s normal appearance. When Brahmā Sanaṅkumāra appears to the gods of the Thirty-
Three, he outshines the other gods in beauty and glory, as a golden statue outshines the human
form.
When Brahmā Sanaṅkumāra appears to the gods of the Thirty-Three, not a single god in that
assembly greets him by bowing down or rising up or inviting him to a seat. They all sit silently on
their couches with their joined palms raised, thinking, “Now Brahmā Sanaṅkumāra will sit on the
couch of whatever god he chooses.” And the god on whose couch Brahmā sits is overjoyed and
brimming with happiness, like a king on the day of his coronation.
Then Brahmā Sanaṅkumāra manifested in a solid corporeal form, taking on the appearance of
the youth Pañcasikha, and appeared to the gods of the Thirty-Three. Rising into the air, he sat
cross-legged in the sky, like a strong man might sit cross-legged on a well-appointed couch or on
level ground. Seeing the joy of those gods, Brahmā Sanaṅkumāra celebrated with these verses:
“The gods rejoice—



and the natural excellence of the teaching!”
That is the topic on which Brahmā Sanaṅkumāra spoke. And while he was speaking on that
topic, his voice had eight qualities: it was clear, comprehensible, charming, audible, rounded,
undistorted, deep, and resonant. He makes sure his voice is intelligible as far as the assembly
goes, but it doesn’t extend outside the assembly. When someone has a voice like this, they’re said
to have the voice of Brahmā.
Then Brahmā Sanaṅkumāra, having manifested thirty-three corporeal forms, sat down on the
couches of each of the gods of the Thirty-Three and addressed them, “What do the good gods of
the Thirty-Three think about how much the Buddha has acted for the welfare and happiness of
the people, for the benefit, welfare, and happiness of gods and humans? For consider those who
have gone for refuge to the Buddha, the teaching, and the Saṅgha, and have fulfilled their ethics.
When their bodies break up, after death, some are reborn in the company of the Gods Who
Control the Creations of Others, some with the Gods Who Love to Create, some with the Joyful
Gods, some with the Gods of Yama, some with the Gods of the Thirty-Three, and some with the
Gods of the Four Great Kings. And at the very least they swell the hosts of the fairies.”
topic, each of the gods fancied, “The one sitting on my couch is the only one speaking.”
When one is speaking,
all the forms speak.
When one sits in silence,
they all remain silent.
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But those gods imagine—
that the one on their seat
is the only one to speak.
The Brahmā Sanaṅkumāra merged into one corporeal form. Then he sat on the couch of Sakka,
lord of gods, and addressed the gods of the Thirty-Three:
6. Developing the Bases of Psychic Power

“What do the good gods of the Thirty-Three think about how much the four bases of psychic
power have been clearly described by the Blessed One—the one who knows and sees, the
perfected one, the fully awakened Buddha—for the multiplication, generation, and
transformation of corporeal forms through psychic power? What four? It’s when a mendicant
develops the basis of psychic power that has immersion due to enthusiasm, and active effort.
They develop the basis of psychic power that has immersion due to energy, and active effort.
They develop the basis of psychic power that has immersion due to mental development, and
active effort. They develop the basis of psychic power that has immersion due to inquiry, and
active effort. These are the four bases of psychic power that have been clearly described by the
Buddha, for the multiplication, generation, and transformation of corporeal forms through
psychic power.
All the ascetics and brahmins in the past, future, or present who wield the many kinds of
psychic power do so by developing and cultivating these four bases of psychic power. gentlemen,
do you see such psychic might and power in me?”
“Yes, Great Brahmā.”
“I too became so mighty and powerful by developing and cultivating these four bases of
psychic power.”
That is the topic on which Brahmā Sanaṅkumāra spoke. And having spoken about that, he
addressed the gods of the Thirty-Three:
7. The Three Openings

“What do the good gods of the Thirty-Three think about how much the Buddha has understood
the three opportunities for achieving happiness? What three?
First, take someone who lives mixed up with sensual pleasures and unskillful qualities. After
some time they hear the noble teaching, properly attend to how it applies to them, and practice
accordingly. They live aloof from sensual pleasures and unskillful qualities. That gives rise to
pleasure, and more than pleasure, happiness, like the joy that’s born from gladness. This is the
first opportunity for achieving happiness.
Next, take someone whose coarse physical, verbal, and mental processes have not died down.
After some time they hear the teaching of the noble ones, properly attend to how it applies to
them, and practice accordingly. Their coarse physical, verbal, and mental processes die down.
That gives rise to pleasure, and more than pleasure, happiness, like the joy that’s born from
gladness. This is the second opportunity for achieving happiness.
Next, take someone who doesn’t truly understand what is skillful and what is unskillful, what
is blameworthy and what is blameless, what should be cultivated and what should not be
cultivated, what is inferior and what is superior, and what is on the side of dark and the side of
bright. After some time they hear the teaching of the noble ones, properly attend to how it
applies to them, and practice accordingly. They truly understand what is skillful and what is
unskillful, and so on. Knowing and seeing like this, ignorance is given up and knowledge arises.
That gives rise to pleasure, and more than pleasure, happiness, like the joy that’s born from
gladness. This is the third opportunity for achieving happiness.
These are the three opportunities for achieving happiness that have been understood by the
Buddha.”
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8. Mindfulness Meditation
“What do the good gods of the Thirty-Three think about how much the Buddha has clearly
described the four kinds of mindfulness meditation for achieving what is skillful? What four?
It’s when a mendicant meditates by observing an aspect of the body internally—keen, aware,
and mindful, rid of desire and aversion for the world. As they meditate in this way, they become
rightly immersed in that, and rightly serene. Then they give rise to knowledge and vision of
other people’s bodies externally.
They meditate observing an aspect of feelings internally … Then they give rise to knowledge
and vision of other people’s feelings externally.
They meditate observing an aspect of the mind internally … Then they give rise to knowledge
and vision of other people’s minds externally.
They meditate observing an aspect of principles internally—keen, aware, and mindful, rid of
desire and aversion for the world. As they meditate in this way, they become rightly immersed in
that, and rightly serene. Then they give rise to knowledge and vision of other people’s principles
externally.
These are the four kinds of mindfulness meditation that the Buddha has clearly described for
achieving what is skillful.”
9. Seven Prerequisites of Immersion

“What do the good gods of the Thirty-Three think about how much the Buddha has clearly
described the seven prerequisites of immersion for the development and fulfillment of right
immersion? What seven? Right view, right thought, right speech, right action, right livelihood,
right effort, and right mindfulness. Unification of mind with these seven factors as prerequisites
is called noble right immersion ‘with its vital conditions’ and ‘with its prerequisites’.
Right view gives rise to right thought. Right thought gives rise to right speech. Right speech
gives rise to right action. Right action gives rise to right livelihood. Right livelihood gives rise to
right effort. Right effort gives rise to right mindfulness. Right mindfulness gives rise to right
immersion. Right immersion gives rise to right knowledge. Right knowledge gives rise to right
freedom.
If anything should be rightly described as ‘a teaching that’s well explained by the Buddha,
visible in this very life, immediately effective, inviting inspection, relevant, so that sensible
people can know it for themselves; and the doors to the deathless are flung open,’ it’s this. For
the teaching is well explained by the Buddha—visible in this very life, immediately effective,
inviting inspection, relevant, so that sensible people can know it for themselves—and the doors
of the deathless are flung open.
Whoever has experiential confidence in the Buddha, the teaching, and the Saṅgha, and has the
ethical conduct loved by the noble ones; and whoever is spontaneously reborn, and is trained in
the teaching; in excess of 2,400,000 such Magadhan devotees have passed away having ended
three fetters. They’re stream-enterers, not liable to be reborn in the underworld, bound for
awakening. And there are once-returners here, too.
And as for other people
who I think have shared in merit—
I couldn’t even number them,
for fear of speaking falsely.”
topic, this thought came to the great king Vessavaṇa, “It’s incredible, it’s amazing! That there
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should be such a magnificent Teacher, and such a magnificent exposition of the teaching! And
that such achievements of high distinction should be made known!”
And then Brahmā Sanaṅkumāra, knowing what the great king Vessavaṇa was thinking, said to
him, “What does Great King Vessavaṇa think? In the past, too, there was such a magnificent
Teacher, and such a magnificent exposition of the teaching! And such achievements of high
distinction were made known! In the future, too, there will be such a magnificent Teacher, and
such a magnificent exposition of the teaching! And such achievements of high distinction will be
made known!”
That, sir, is the topic on which Brahmā Sanaṅkumāra spoke to the gods of the Thirty-Three.
And the great king Vessavaṇa, having heard and learned it in the presence of Brahmā as he was
speaking on that topic, informed his own assembly.’”
And the spirit Janavasabha, having heard and learned it in the presence of the great king
Vessavaṇa as he was speaking on that topic to his own assembly, informed the Buddha. And the
Buddha, having heard and learned it in the presence of the spirit Janavasabha, and also from his
own direct knowledge, informed Venerable Ānanda. And Venerable Ānanda, having heard and
learned it in the presence of the Buddha, informed the monks, nuns, laymen, and laywomen. And
that’s how this spiritual life has become successful and prosperous, extensive, popular,
widespread, and well proclaimed wherever there are gods and humans.
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19. The Great Steward:
Mahāgovinda Sutta
Mountain.
Then, late at night, the fairy Pañcasikha, lighting up the entire Vulture’s Peak, went up to the
Buddha, bowed, stood to one side, and said to him, “Sir, I would tell you of what I heard and
learned directly from the gods of the Thirty-Three.”
“Tell me, Pañcasikha,” said the Buddha.
1. The Council of the Gods

“Sir, it was more than a few days ago—on the fifteenth day sabbath on the full moon day at the
invitation to admonish held at the end of the rainy season—when all the gods of the Thirty-Three
were sitting together in the Hall of Justice. A large assembly of gods was sitting all around, and
the Four Great Kings were there.
The Great King Dhataraṭṭha was seated to the east, facing west, in front of his gods. The Great
King Virūḷhaka was seated to the south, facing north, in front of his gods. The Great King
Virūpakkha was seated to the west, facing east, in front of his gods. The Great King Vessavaṇa
was seated to the north, facing south, in front of his gods.
When the gods of the Thirty-Three have a gathering like this, that is how they are seated. After
that come our seats.
Sir, those gods who had been recently reborn in the company of the Thirty-Three after leading
the spiritual life under the Buddha outshine the other gods in beauty and glory. The gods of the
Thirty-Three were uplifted and overjoyed at that, full of rapture and happiness, saying, ‘The
heavenly hosts swell, while the demon hosts dwindle!’
Seeing the joy of those gods, Sakka, lord of gods, celebrated with these verses:
‘The gods rejoice—


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and the natural excellence of the teaching!’
The gods of the Thirty-Three were even more uplifted and overjoyed at that, full of rapture
and happiness, saying, ‘The heavenly hosts swell, while the demon hosts dwindle!’
2. Eight Genuine Praises

Seeing the joy of those gods, Sakka, lord of gods, addressed them, ‘Gentlemen, would you like to
hear eight genuine praises of the Buddha?’
‘Indeed we would, sir.’
Then Sakka proffered these eight genuine praises of the Buddha:
‘What do the good gods of the Thirty-Three think about how much the Buddha has acted for
the welfare and happiness of the people, out of compassion for the world, for the benefit, welfare,
and happiness of gods and humans? I don’t see any Teacher, past or present, who has such
compassion for the world, apart from the Buddha.
Also, the Buddha has explained the teaching well—visible in this very life, immediately
effective, inviting inspection, relevant, so that sensible people can know it for themselves. I don’t
see any Teacher, past or present, who explains such a relevant teaching, apart from the Buddha.
Also, the Buddha has clearly described what is skillful and what is unskillful, what is
blameworthy and what is blameless, what should be cultivated and what should not be
cultivated, what is inferior and what is superior, and what is on the side of dark and the side of
bright. I don’t see any Teacher, past or present, who so clearly describes all these things, apart
from the Buddha.
Also, the Buddha has clearly described the practice that leads to extinguishment for his
disciples. And extinguishment and the practice come together, as the waters of the Ganges come
together and converge with the waters of the Yamuna. I don’t see any Teacher, past or present,
who so clearly describes the practice that leads to extinguishment for his disciples, apart from
the Buddha.
Also, possessions and popularity have accrued to the Buddha, so much that you’d think it
would thrill even the aristocrats. But he takes his food free of vanity. I don’t see any Teacher, past
or present, who takes their food so free of vanity, apart from the Buddha.
Also, the Buddha has gained companions, both trainees who are practicing, and those with
defilements ended who have completed their journey. The Buddha is committed to the joy of
solitude, but doesn’t send them away. I don’t see any Teacher, past or present, so committed to
the joy of solitude, apart from the Buddha.
Also, the Buddha does as he says, and says as he does, thus: he does as he says, and says as he
does. I don’t see any Teacher, past or present, who so practices in line with the teaching, apart
from the Buddha.
Also, the Buddha has gone beyond doubt and got rid of indecision. He has achieved all he
wished for regarding the fundamental purpose of the spiritual life. I don’t see any Teacher, past
or present, who has achieved these things, apart from the Buddha.’
These are the eight genuine praises of the Buddha proffered by Sakka. Hearing them, the gods
of the Thirty-Three were even more uplifted and overjoyed.
Then some gods thought, ‘If only four fully awakened Buddhas might arise in the world and
teach the Dhamma, just like the Blessed One! That would be for the welfare and happiness of the
people, out of compassion for the world, for the benefit, welfare, and happiness of gods and
humans!’
Other gods thought, ‘Let alone four fully awakened Buddhas; if only three fully awakened
Buddhas, or two fully awakened Buddhas might arise in the world and teach the Dhamma, just
like the Blessed One! That would be for the welfare and happiness of the people, out of
compassion for the world, for the benefit, welfare, and happiness of gods and humans!’
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When they said this, Sakka said, ‘It’s impossible, gentlemen, for two perfected ones, fully
awakened Buddhas to arise in the same solar system at the same time. May that Blessed One be
healthy and well, and remain with us for a long time! That would be for the welfare and
happiness of the people, out of compassion for the world, for the benefit, welfare, and happiness
of gods and humans!’
Then the gods of the Thirty-Three, having considered and deliberated on the matter for which
they were seated together in the Hall of Justice, advised and instructed the Four Great Kings on
the subject. And each stood at their own seat without departing.
The Kings were instructed,
and heeded good advice.
With clear and peaceful minds,
they stood by their own seats.
Then in the northern quarter a magnificent light arose and radiance appeared, surpassing the
glory of the gods. Then Sakka, lord of gods, addressed the gods of the Thirty-Three, ‘As indicated
by the signs—light arising and radiance appearing—Brahmā will appear. For this is the precursor
for the appearance of Brahmā, namely light arising and radiance appearing.’
As indicated by the signs,
Brahmā will appear.
For this is the sign of Brahmā:
a light vast and great.
3. On Sanaṅkumāra
Then the gods of the Thirty-Three sat in their own seats, saying, ‘We shall find out what has
caused that light, and having realized it we shall go to it.’ And the Four Great Kings did likewise.
Hearing that, the gods of the Thirty-Three agreed in unison, ‘We shall find out what has caused
that light, and having realized it we shall go to it.’
When Brahmā Sanaṅkumāra appears to the gods of the Thirty-Three, he does so after
manifesting in a solid corporeal form, for the gods of the Thirty-Three aren’t able to see a
Brahmā’s normal appearance. When Brahmā Sanaṅkumāra appears to the gods of the Thirty-
Three, he outshines the other gods in beauty and glory, as a golden statue outshines the human
form. When Brahmā Sanaṅkumāra appears to the gods of the Thirty-Three, not a single god in
that assembly greets him by bowing down or rising up or inviting him to a seat. They all sit
silently on their couches with their joined palms raised, thinking, ‘Now Brahmā Sanaṅkumāra
will sit on the couch of whatever god he chooses.’ And the god on whose couch Brahmā sits is
overjoyed and brimming with happiness, like a king on the day of his coronation.
Seeing the joy of those gods, Brahmā Sanaṅkumāra celebrated with these verses:
‘The gods rejoice—


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and the natural excellence of the teaching!’
topic, his voice had eight qualities: it was clear, comprehensible, charming, audible, rounded,
undistorted, deep, and resonant. He makes sure his voice is intelligible as far as the assembly
goes, but it doesn’t extend outside the assembly. When someone has a voice like this, they’re said
to have the voice of Brahmā.
Then the gods of the Thirty-Three said to Brahmā Sanaṅkumāra, ‘Good, Great Brahmā!
Knowing this, we rejoice. And there are the eight genuine praises of the Buddha spoken by Sakka
— knowing them, too, we rejoice.’
4. Eight Genuine Praises

Then Brahmā said to Sakka, ‘It would be good, lord of gods, if I could also hear the eight genuine
praises of the Buddha.’
Saying, ‘Yes, Great Brahmā,’ Sakka repeated the eight genuine praises for him.
Hearing them, Brahmā Sanaṅkumāra was uplifted and overjoyed, full of rapture and
happiness. Then Brahmā Sanaṅkumāra manifested in a solid corporeal form, taking on the
appearance of the youth Pañcasikha, and appeared to the gods of the Thirty-Three. Rising into
the air, he sat cross-legged in the sky, like a strong man might sit cross-legged on a well-
appointed couch or on level ground. There he addressed the gods of the Thirty-Three:
5. The Story of the Steward

‘What do the gods of the Thirty-Three think about the extent of the Buddha’s great wisdom?
Once upon a time, there was a king named Disampati. He had a brahmin high priest named the
Steward. Disampati’s son was the prince named Reṇu, while the Steward’s son was the student
named Jotipāla. There were Reṇu the prince, Jotipāla the student, and six other aristocrats; these
eight became friends.
In due course the brahmin Steward passed away. At his passing, King Disampati lamented, “At
a time when I have relinquished all my duties to the brahmin Steward and amuse myself,
supplied and provided with the five kinds of sensual stimulation, he passes away!”
When he said this, Prince Reṇu said to him, “Sire, don’t lament too much at the Steward’s
passing. He has a son named Jotipāla, who is even more astute and expert than his father. He
should manage the affairs that were managed by his father.”
“Is that so, my prince?”
“Yes, sire.”
6. The Story of the Great Steward

So King Disampati addressed one of his men, “Please, mister, go to the student Jotipāla, and say to
him, ‘Best wishes, Jotipāla! You are summoned by King Disampati; he wants to see you.’”
“Yes, Your Majesty,” replied that man, and did as he was asked. Then Jotipāla went to the king
and exchanged greetings with him.
When the greetings and polite conversation were over, he sat down to one side, and the king
said to him, “May you, Jotipāla, manage my affairs—please don’t turn me down! I shall appoint
you to your father’s position, and anoint you as Steward.”
“Yes, sir,” replied Jotipāla.
So the king anointed him as Steward and appointed him to his father’s position. After his
appointment, the Steward Jotipāla managed both the affairs that his father had managed, and
other affairs that his father had not managed. He organized both the works that his father had
organized, and other works that his father had not organized. When people noticed this they
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said, “The brahmin is indeed a Steward, a Great Steward!” And that’s how the student Jotipāla
came to be known as the Great Steward.
6.1. Dividing the Realm
Then the Great Steward went to the six aristocrats and said, “King Disampati is old, elderly and
senior, advanced in years, and has reached the final stage of life. Who knows how long he has to
live? It’s likely that when he passes away the king-makers will anoint Prince Reṇu as king. Come,
sirs, go to Prince Reṇu and say, ‘Prince Reṇu, we are your friends, dear, beloved, and cherished.
We have shared your joys and sorrows. King Disampati is old, elderly and senior, advanced in
years, and has reached the final stage of life. Who knows how long he has to live? It’s likely that
when he passes away the king-makers will anoint you as king. If you should gain kingship, share
it with us.’”
“Yes, sir,” replied the six aristocrats. They went to Prince Reṇu and put the proposal to him.
The prince replied, “Who else, sirs, in my realm ought to prosper if not you? If I gain kingship,
I will share it with you all.”
In due course King Disampati passed away. At his passing, the king-makers anointed Prince
Reṇu as king. But after being anointed, King Reṇu amused himself, supplied and provided with
the five kinds of sensual stimulation.
Then the Great Steward went to the six aristocrats and said, “King Disampati has passed away.
But after being anointed, King Reṇu amused himself, supplied and provided with the five kinds of
sensual stimulation. Who knows the intoxicating power of sensual pleasures? Come, sirs, go to
Prince Reṇu and say, ‘Sir, King Disampati has passed away, and you have been anointed as king.
Do you remember what you said?’”
“Yes, sir,” replied the six aristocrats. They went to Prince Reṇu and said, “Sir, King Disampati
has passed away, and you have been anointed as king. Do you remember what you said?”
“I remember, sirs. Who is able to neatly divide into seven equal parts this great land, so broad
in the north and narrow as the front of a cart in the south?”
“Who else, sir, if not the Great Steward?”
So King Reṇu addressed one of his men, “Please, mister, go to the brahmin Great Steward and
say that King Reṇu summons him.”
“Yes, Your Majesty,” replied that man, and did as he was asked. Then the Great Steward went
to the king and exchanged greetings with him.
When the greetings and polite conversation were over, he sat down to one side, and the king
said to him, “Come, let the good Steward neatly divide into seven equal parts this great land, so
broad in the north and narrow as the front of a cart in the south.”
“Yes, sir,” replied the Great Steward, and did as he was asked. All were set up like the fronts of
carts, with King Reṇu’s nation in the center.
Dantapura for the Kaliṅgas;
Potana for the Assakas;
Mahissati for the Avantis;
Roruka for the Sovīras;
Mithila for the Videhas;

Campā was made for the Aṅgas;
and Varanasi for the Kāsīs:
these were laid out by the Steward.
Then those six aristocrats were delighted with their respective gains, having achieved all they
wished for, “We have received exactly what we wanted, what we wished for, what we desired,
what we yearned for.”
Sattabhū and Brahmadatta,
Vessabhū and Bharata,
Reṇu and the two Dhataraṭṭhas:
these are the seven Bhāratas.
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The first recitation section is finished.
6.2. A Good Reputation

Then the six aristocrats approached the Great Steward and said, “Steward, just as you are King
Reṇu’s friend, dear, beloved, and cherished, you are also our friend. Would you manage our
affairs? Please don’t turn us down!”
“Yes, sirs,” replied the Great Steward. Then the Great Steward managed the realms of the
seven kings. And he taught seven well-to-do brahmins, and seven hundred bathed initiates to
recite the hymns.
After some time he got this good reputation, “The Great Steward sees Brahmā in person! The
Great Steward discusses, converses, and consults with Brahmā in person!”
The Great Steward thought, “I have the reputation of seeing Brahmā in person, and discussing
with him in person. But I don’t. I have heard that brahmins of the past who were elderly and
senior, the teachers of teachers, said: ‘Whoever goes on retreat for the four months of the rainy
season and practices the absorption on compassion sees Brahmā and discusses with him.’ Why
don’t I do that?”
So the Great Steward went to King Reṇu and told him of the situation, saying, “Sir, I wish to go
on retreat for the four months of the rainy season and practice the absorption on compassion. No
one should approach me, except for the one who brings my meal.”
“Please do so, Steward, at your convenience.”
Then the Great Steward went to the six aristocrats to put the same proposal, and received the
same reply.
He also went to the seven well-to-do brahmins and seven hundred bathed initiates and put to
them the same proposal, adding, “Sirs, recite the hymns in detail as you have learned and
memorized them, and teach each other how to recite.”
And they too said, “Please do so, Steward, at your convenience.”
Then the Great Steward went to his forty equal wives to put the same proposal to them, and
received the same reply.
Then the Great Steward had a new meeting hall built to the east of his citadel, where he went
on retreat for the four months of the rainy season and practiced the absorption on compassion.
And no one approached him except the one who brought him meals.
But then, when the four months had passed, the Great Steward became dissatisfied and
anxious, “I have heard that brahmins of the past said that whoever goes on retreat for the four
months of the rainy season and practices the absorption on compassion sees Brahmā and
discusses with him. But I neither see Brahmā nor discuss with him.”
6.3. A Discussion With Brahmā
And then Brahmā Sanaṅkumāra, knowing what the Great Steward was thinking, as easily as a
strong person would extend or contract their arm, vanished from the Brahmā realm and
reappeared in the Great Steward’s presence. At that, the Great Steward became frightened,
scared, his hair standing on end, as he had never seen such a sight before. So he addressed
Brahmā Sanaṅkumāra in verse:
“Who might you be, sir,
so beautiful, glorious, majestic?
Not knowing, I ask—
how am I to know who you are?”
“In the Brahmā realm they know me

as ‘The Eternal Youth’.
All the gods know me thus,
and so you should know me, Steward.”
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“A Brahmā deserves a seat and water,
foot-salve, and sweet cakes.
Sir, I ask you to please accept
these gifts of hospitality.”
“I accept the gifts of hospitality

of which you speak.
I grant you the opportunity
to ask whatever you desire—
about welfare and benefit in this life,
or happiness in lives to come.”
Then the Great Steward thought, “Brahmā Sanaṅkumāra has granted me an opportunity.
Should I ask him about what is beneficial for this life or lives to come?”
Then he thought, “I’m a skilled in what is beneficial for this life, and others even ask me about
it. Why don’t I ask Brahmā about the benefit that specifically applies to lives to come?” So he
addressed Brahmā Sanaṅkumāra in verse:
“I’m in doubt, so I ask Brahmā—who is free of doubt—
about things one may learn from another.
Standing on what, training in what
may a mortal reach the deathless Brahmā realm?”
“He among men, O brahmin, has given up possessions,

become one, compassionate,
free from the stench of decay, and refraining from sex.
Standing on that, training in that
a mortal may reach the deathless Brahmā realm.”
“Sir, I understand what ‘giving up possessions’ means. It’s when someone gives up a large or
small fortune, and a large or small family circle. They shave off hair and beard, dress in ocher
robes, and go forth from the lay life to homelessness. That’s how I understand ‘giving up
possessions’.
Sir, I understand what ‘oneness’ means. It’s when someone frequents a secluded lodging—a
wilderness, the root of a tree, a hill, a ravine, a mountain cave, a charnel ground, a forest, the
open air, a heap of straw. That’s how I understand ‘oneness’.
Sir, I understand what ‘compassionate’ means. It’s when someone meditates spreading a heart
full of compassion to one direction, and to the second, and to the third, and to the fourth. In the
same way above, below, across, everywhere, all around, they spread a heart full of compassion to
the whole world—abundant, expansive, limitless, free of enmity and ill will. That’s how I
understand ‘compassionate’.
But I don’t understand what you say about the stench of decay.
What among men, O Brahmā, is the stench of decay?
I don’t understand, so tell me, wise one:
wrapped in what do people stink,
headed for hell, shut out of the Brahmā realm?”
“Anger, lies, fraud, and deceit,

miserliness, vanity, jealousy,
desire, stinginess, harassing others,
greed, hate, pride, and delusion—
those bound to such things have the stench of decay;
they’re headed for hell, shut out of the Brahmā realm.”
“As I understand what you say about the stench of decay, it’s not easy to quell while living at
home. I shall go forth from the lay life to homelessness!”
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“Please do so, Steward, at your convenience.”
6.4. Informing King Reṇu
So the Great Steward went to King Reṇu and said, “Sir, please now find another high priest to
manage the affairs of state for you. I wish to go forth from the lay life to homelessness. As I
understand what Brahmā says about the stench of decay, it’s not easy to quell while living at
home. I shall go forth from the lay life to homelessness.
I announce to King Reṇu,
the lord of the land:
you must learn how to rule,
for I no longer care for my ministry.”
“If you’re lacking any pleasures,

I’ll supply them for you.
I’ll protect you from any harm,
for I command the nation’s army.
You are my father, I am your son!
O Steward, please don’t leave!”
“I’m lacking no pleasures,

and no-one is harming me.
I’ve heard a non-human voice,
so I no longer care for lay life.”
“What was that non-human like?

What did he say to you,
hearing which you would abandon
our house and all our people?”
“Before entering this retreat,

I only liked to sacrifice.
I kindled the sacred flame,
strewn about with kusa grass.
But then Brahmā appeared to me,

the Eternal Youth from the Brahmā realm.
He answered my question,
hearing which I no longer care for lay life.”
“I have faith, O Steward,

in that of which you speak.
Having heard a non-human voice,
what else could you do?
We will follow your example,

Steward, be my Teacher!
Like a gem of beryl—
flawless, immaculate, beautiful—
that’s how pure we shall live,
in the Steward’s dispensation.
If the Steward is going forth from the lay life to homelessness, we shall do so too. Your destiny
shall be ours.”
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6.5. Informing the Six Aristocrats
Then the Great Steward went to the six aristocrats and said, “Sirs, please now find another high
priest to manage the affairs of state for you. I wish to go forth from the lay life to homelessness.
As I understand what Brahmā says about the stench of decay, it’s not easy to quell while living at
home. I shall go forth from the lay life to homelessness!”
Then the six aristocrats withdrew to one side and thought up a plan, “These brahmins are
really greedy for wealth. Why don’t we try to persuade him with wealth?”
They returned to the Great Steward and said, “In these seven kingdoms there is abundant
wealth. We’ll get you as much as you want.”
“Enough, sirs. I already have abundant wealth, owing to my lords. Giving up all that, I shall go
forth.”
Then the six aristocrats withdrew to one side and thought up a plan, “These brahmins are
really greedy for women. Why don’t we try to persuade him with women?”
They returned to the Great Steward and said, “In these seven kingdoms there are many
women. We’ll get you as many as you want.”
“Enough, sirs. I already have forty equal wives. Giving up all them, I shall go forth.”
“If the Steward is going forth from the lay life to homelessness, we shall do so too. Your
destiny shall be ours.”
“If you all give up sensual pleasures,
to which ordinary people are attached,
exert yourselves, being strong,
and possessing the power of patience.
This path is the straight path,

this path is supreme.
Guarded by the good, the true teaching
leads to rebirth in the Brahmā realm.”
“Well then, sir, please wait for seven years. When seven years have passed, we shall go forth
with you.”
“Seven years is too long, sirs. I cannot wait that long. Who knows what will happen to the
living? We are heading to the next life. We must think about this and wake up! We must do
what’s good and live the spiritual life, for no-one born can escape death. I shall go forth.”
“Well then, sir, please wait for six years, five years, four years, three years, two years, one year,
seven months, six months, five months, four months, three months, two months, one month, or
even a fortnight. When a fortnight has passed, we shall go forth. Your destiny shall be ours.”
“A fortnight is too long, sirs. I cannot wait that long. Who knows what will happen to the
living? We are heading to the next life. We must think about this and wake up! We must do
what’s good and live the spiritual life, for no-one born can escape death. As I understand what
Brahmā says about the stench of decay, it’s not easy to quell while living at home. I shall go forth
from the lay life to homelessness.”
“Well then, sir, please wait for a week, so that we can instruct our sons and brothers in
kingship. When a week has passed, we shall go forth. Your destiny shall be ours.”
“A week is not too long, sirs. I will wait that long.”
6.6. Informing the Brahmins
Then the Great Steward also went to the seven well-to-do brahmins and seven hundred bathed
initiates and said, “Sirs, please now find another teacher to teach you to recite the hymns. I wish
to go forth from the lay life to homelessness. As I understand what Brahmā says about the stench
of decay, it’s not easy to quell while living at home. I shall go forth from the lay life to
homelessness.”
“Please don’t go forth from the lay life to homelessness! The life of one gone forth is of little
influence or profit, whereas the life of a brahmin is of great influence and profit.”
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“Please, sirs, don’t say that. Who has greater influence and profit than myself? For now I am
like a king to kings, like Brahmā to brahmins, like a deity to householders. Giving up all that, I
shall go forth. As I understand what Brahmā says about the stench of decay, it’s not easy to quell
while living at home. I shall go forth from the lay life to homelessness.”
“If the Steward is going forth from the lay life to homelessness, we shall do so too. Your
destiny shall be ours.”
6.7. Informing the Wives
Then the Great Steward went to his forty equal wives and said, “Ladies, please do whatever you
wish, whether returning to your own families, or finding another husband. I wish to go forth
from the lay life to homelessness. As I understand what Brahmā says about the stench of decay,
it’s not easy to quell while living at home. I shall go forth from the lay life to homelessness.”
“You are the only family we want! You are the only husband we want! If you are going forth
from the lay life to homelessness, we shall do so too. Your destiny shall be ours.”
6.8. The Great Steward Goes Forth
When a week had passed, the Great Steward shaved off his hair and beard, dressed in ocher robes,
and went forth from the lay life to homelessness. And when he had gone forth, the seven
anointed aristocrat kings, the seven brahmins with seven hundred initiates, the forty equal
wives, and many thousands of aristocrats, brahmins, householders, and many harem women
shaved off their hair and beards, dressed in ocher robes, and went forth from the lay life to
homelessness.
Escorted by that assembly, the Great Steward wandered on tour among the villages, towns, and
capital cities. And at that time, whenever he arrived at a village or town, he was like a king to
kings, like Brahmā to brahmins, like a deity to householders. And whenever people sneezed or
tripped over they’d say: “Homage to the Great Steward! Homage to the high priest for the seven!”
And the Great Steward meditated spreading a heart full of love to one direction, and to the
second, and to the third, and to the fourth. In the same way above, below, across, everywhere, all
around, he spread a heart full of love to the whole world—abundant, expansive, limitless, free of
enmity and ill will. He meditated spreading a heart full of compassion … rejoicing … equanimity
to one direction, and to the second, and to the third, and to the fourth. In the same way above,
below, across, everywhere, all around, he spread a heart full of equanimity to the whole world—
abundant, expansive, limitless, free of enmity and ill will. And he taught his disciples the path to
rebirth in the company of Brahmā.
Those of his disciples who completely understood the Great Steward’s instructions, at the
breaking up of the body, after death, were reborn in the Brahmā realm. Of those disciples who
only partly understood the Great Steward’s instructions, some were reborn in the company of the
Gods Who Control the Creations of Others, while some were reborn in the company of the Gods
Who Love to Create, or the Joyful Gods, or the Gods of Yama, or the Gods of the Thirty-Three, or
the Gods of the Four Great Kings. And at the very least they swelled the hosts of the fairies.
And so the going forth of all those gentlemen was not in vain, was not wasted, but was fruitful
and fertile.’
Do you remember this, Blessed One?”
“I remember, Pañcasikha. I myself was the brahmin Great Steward at that time. And I taught
those disciples the path to rebirth in the company of Brahmā. But that spiritual path of mine
doesn’t lead to disillusionment, dispassion, cessation, peace, insight, awakening, and
extinguishment. It only leads as far as rebirth in the Brahmā realm.
But this spiritual path does lead to disillusionment, dispassion, cessation, peace, insight,
awakening, and extinguishment. And what is the spiritual path that leads to extinguishment? It
is simply this noble eightfold path, that is: right view, right thought, right speech, right action,
right livelihood, right effort, right mindfulness, and right immersion. This is the spiritual path
that leads to disillusionment, dispassion, cessation, peace, insight, awakening, and
extinguishment.
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Those of my disciples who completely understand my instructions realize the undefiled
freedom of heart and freedom by wisdom in this very life. And they live having realized it with
their own insight due to the ending of defilements.
Of those disciples who only partly understand my instructions, some, with the ending of the
five lower fetters, become reborn spontaneously. They are extinguished there, and are not liable
to return from that world.
Some, with the ending of three fetters, and the weakening of greed, hate, and delusion,
become once-returners. They come back to this world once only, then make an end of suffering.
And some, with the ending of three fetters, become stream-enterers, not liable to be reborn in
the underworld, bound for awakening.
And so the going forth of all those gentlemen was not in vain, was not wasted, but was fruitful
and fertile.”
That is what the Buddha said. Delighted, the fairy Pañcasikha approved and agreed with what
the Buddha said. He bowed and respectfully circled the Buddha, keeping him on his right, before
vanishing right there.
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20. The Great Congregation:
Mahāsamaya Sutta
So I have heard. At one time the Buddha was staying in the land of the Sakyans, near Kapilavatthu
in the Great Wood, together with a large Saṅgha of around five hundred mendicants, all of whom
were perfected ones. And most of the deities from ten solar systems had gathered to see the
Buddha and the Saṅgha of mendicants.
Then four deities of the Pure Abodes, aware of what was happening, thought: “Why don’t we
go to the Buddha and each recite a verse in his presence?”
Then, as easily as a strong person would extend or contract their arm, they vanished from the
Pure Abodes and reappeared in front of the Buddha. They bowed to the Buddha and stood to one
side. Standing to one side, one deity recited this verse in the Buddha’s presence:
“There’s a great congregation in the woods,
a host of gods have assembled.
We’ve come to this righteous congregation
to see the invincible Saṅgha!”
Then another deity recited this verse in the Buddha’s presence:
“The mendicants there are immersed in samādhi,
they’ve straightened out their own minds.
Like a charioteer who has taken the reins,
the astute ones protect their senses.”
“Having cut the stake and cut the bar,
they’re unstirred, with boundary pillar uprooted.
They live pure and immaculate,
the young dragons tamed by the seer.”
“Anyone who has gone to the Buddha for refuge
won’t go to a plane of loss.
After giving up this human body,
they swell the hosts of gods.”
1. The Gathering of Deities

“Mendicants, most of the deities from ten solar systems have gathered to see the Realized One
and the mendicant Saṅgha. The Buddhas of the past had, and the Buddhas of the future will have,
gatherings of deities that are at most like the gathering for me now. I shall declare the names of
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the heavenly hosts; I shall extol the names of the heavenly hosts; I shall teach the names of the
heavenly hosts. Listen and pay close attention, I will speak.”
“Yes, sir,” they replied.
“I shall invoke a paean of praise!
Where the earth-gods dwell,
there, in mountain caves,
resolute and composed,
dwell many like lonely lions,

who have mastered their fears.
Their minds are bright and pure,
clear and undisturbed.”
The teacher knew that over five hundred

were in the wood at Kapilavatthu.
Therefore he addressed
the disciples who love the teaching:
“The heavenly hosts have come forth;

mendicants, you should be aware of them.”
Those monks became keen,
hearing the Buddha’s instruction.
Knowledge manifested in them,

seeing those non-human beings.
Some saw a hundred,
a thousand, even seventy thousand,
while some saw a hundred thousand

non-human beings.
But some saw an endless number
spread out in every direction.
And all that was known

and distinguished by the Seer.
“The heavenly hosts have come forth;

mendicants, you should be aware of them.
I shall extol them for you,
with lyrics in proper order.
There are seven thousand spirits,

earth-gods of Kapilavatthu.
They’re powerful and brilliant,
so beautiful and glorious.
Rejoicing, they’ve come forth
to the meeting of mendicants in the wood.
From the Himalayas there are six thousand

spirits of different colors.
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From Sātāgira there are three thousand

And thus there are sixteen thousand

From Vessamittā there are five hundred

And there’s Kumbhīra of Rājagaha,

whose home is on Mount Vepulla.
Attended by more than
a hundred thousand spirits,
Kumbhīra of Rājagaha
also came to the meeting in the wood.
King Dhataraṭṭha rules

the eastern quarter.
Lord of the fairies,
he’s a great king, glorious.
And he has many mighty sons

all of them named Inda.
King Virūḷha rules

the southern quarter.
Lord of the goblins,

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King Virūpakkha rules
the western quarter.
Lord of the dragons,

King Kuvera rules

the northern quarter.
Lord of spirits,

Dhataraṭṭha in the east,

Virūḷhaka to the south,
Virūpakkha to the west,
and Kuvera in the north.
These Four Great Kings,

all around in the four quarters,
stood there dazzling
in the wood at Kapilavatthu.
Their deceitful bondservants came,

so treacherous and crafty—
the deceivers Kuṭeṇḍu, Viṭeṇḍu,
with Viṭucca and Viṭuḍa.
And Candana and Kāmaseṭṭha,

Kinnughaṇḍu and Nighaṇḍu,
Panāda and Opamañña,
and Mātali, the god’s charioteer.
Cittasena the fairy came too,

and the kings Nala and Janesabha,
as well as Pañcasikha,
Timbaru, and Suriyavaccasā.
These and other kings there were,

the fairies with their kings.
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Then came dragons from Nābhasa,
and Vesālī, with the Tacchakas.
The Kambalas and Assataras came
from Pāyāga with their kin.
From Yamunā the Dhataraṭṭha

dragons came, so glorious.
And Erāvaṇa the great dragon
Those who seize the dragon kings by force—

divine, twice-born birds with piercing vision—
swoop down to the wood from the sky;
their name is ‘Rainbow Phoenix’.
But the dragon kings remained fearless,

for the Buddha kept them safe from the phoenixes.
Introducing each other with gentle words,
the dragons and phoenixes took the Buddha as their refuge.
Defeated by Vajirahattha,
the demons live in the ocean.
They’re brothers of Vāsava,
powerful and glorious.
There’s the terrifying Kālakañjas,

the Dānaveghasa demons,
Vepacitti and Sucitti,
Pahārāda with Namuci,
and a hundred of Bali’s sons,

all named after Veroca.
Bali’s army armed themselves
and went up to the auspicious Rāhu, saying:
‘Now is the time, sir,
for the meeting of mendicants in the wood.’
The gods of Water and Earth,

and Fire and Wind came there.
The Varuṇa and Vāruṇa gods,
and Soma together with Yasa.
A host of the gods of Love

and Compassion came, so glorious.
These ten hosts of gods
shone in all different colors.

The Veṇhu and Sahali gods,

and Asama, and the twin Yamas came.
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The gods living on the moon came,
with the Moon before them.
The gods living on the sun came,

with the Sun before them.
And with the stars before them
came the silly gods of clouds.
And Sakka came, the stronghold-giver,

known as Vāsava, the best of the Vasus.

Then came the Sahabhū gods,

blazing like a crested flame;
and the Ariṭṭhakas and Rojas too,
and the gods hued blue as flax.
The Varuṇas and Sahadhammas,

the Accutas and Anejakas,
the Sūleyyas and Ruciras all came,
as did the Vāsavanesi gods.

The Samānas, Mahāsamānas,

Mānusas, and Mānusuttamas all came,
and the gods depraved by play,
and those who are malevolent.
Then came the Hari gods,

and the Lohitavāsīs.
The Pāragas and Mahāpāragas came,
such glorious gods.

The Sukkas, Karumhas, and Aruṇas

came along with the Veghanasas.
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And the Odātagayhas came as chiefs
of the Vicakkhaṇa gods.
The Sadāmattas and Hāragajas,

and the glorious Missakas;
Pajjuna came thundering,
he who rains on all quarters.

The Khemiyas, Tusitas, Yāmas,

and the glorious Kaṭṭhakas came;
The Lambītakas, Lāmaseṭṭhas,
those called the Jotis and Āsavas.
The Gods Who Love to Create came too,
and those who delight in the Creations of Others.

These sixty hosts of gods

They came in order of their names,
these and others likewise, thinking:
‘We shall see those rid of rebirth, kind,

the undefiled ones who have crossed the flood,
and the dragon who brought them across,
who like the Moon has overcome darkness.’
Subrahmā and Paramatta came,

with sons of those powerful ones.
Sanaṅkumāra and Tissa
Of a thousand Brahmā realms,

the Great Brahmā stands forth.
He has arisen, resplendent,
his formidable body so glorious.
The ten Issarās came there,

each one of them wielding power,
and in the middle of them came
Hārita with his following.”
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When they had all come forth—
the gods with their Lord, and the Brahmās—
Māra’s army came forth too:
see the stupidity of the Dark Lord!
“Come, seize them and bind them,” he said,

“let them be bound by desire!
Surround them on all sides,
don’t let any escape!”
And so there the great general

sent forth his dark army.
He struck the ground with his fist
to make a horrifying sound
like a storm cloud shedding rain,

thundering and flashing.
But then he retreated,
furious, out of control.
And all that was known

and distinguished by the Seer.
“Māra’s army has arrived;

mendicants, you should be aware of them.”
Those monks became keen,
hearing the Buddha’s instruction.
The army fled from those free of passion,
and not a single hair was stirred!
“All are triumphant in battle,

so fearless and glorious.
They rejoice with all the spirits,
the disciples well-known among men.”
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21. Sakka’s Questions:
Sakkapañha Sutta
So I have heard. At one time the Buddha was staying in the land of the Magadhans; east of Rājagaha
there’s a brahmin village named Ambasaṇḍā, north of which, on Mount Vediyaka, is the Indasāla
cave.
Now at that time a keen desire to seeing the Buddha came over Sakka, the lord of gods. He
thought, “Where is the Blessed One at present, the perfected one, the fully awakened Buddha?”
He saw that the Buddha was at the Indasāla cave, and addressed the gods of the Thirty-Three,
“Good sirs, the Buddha is staying in the land of the Magadhans at the Indasāla cave. What if we
were to go and see that Blessed One, the perfected one, the fully awakened Buddha?”
“Yes, lord,” replied the gods.
Then Sakka addressed the fairy Pañcasikha, “Dear Pañcasikha, the Buddha is staying in the
land of the Magadhans at the Indasāla cave. What if we were to go and see that Blessed One, the
perfected one, the fully awakened Buddha?”
“Yes, lord,” replied the fairy Pañcasikha. Taking his arched harp made from the pale timber of
wood-apple, he went as Sakka’s attendant.
Then Sakka went at the head of a retinue consisting of the gods of the Thirty-Three and the
fairy Pañcasikha. As easily as a strong person would extend or contract their arm, he vanished
from the heaven of the gods of the Thirty-Three and landed on Mount Vediyaka north of
Ambasaṇḍā.
Now at that time a dazzling light appeared over Mount Vediyaka and Ambasaṇḍā, as happens
through the glory of the gods. People in the villages round about, terrified, shocked, and
awestruck, said, “Mount Vediyaka must be on fire today, blazing and burning! Oh why has such a
dazzling light appeared over Mount Vediyaka and Ambasaṇḍā?”
Then Sakka addressed the fairy Pañcasikha, “My dear Pañcasikha, it’s hard for one like me to
get near the Realized Ones while they are on retreat practicing absorption, enjoying absorption.
But if you were to charm the Buddha first, then I could go to see him.”
“Yes, lord,” replied the fairy Pañcasikha. Taking his arched harp made from the pale timber of
wood-apple, he went to the Indasāla cave. When he had drawn near, he stood to one side,
thinking, “This is neither too far nor too near; and he’ll hear my voice.”
1. Pañcasikha’s Song
Standing to one side, Pañcasikha played his arched harp, and sang these verses on the Buddha,
the teaching, the Saṅgha, the perfected ones, and sensual love.
“My lady Suriyavaccasā, oh my Sunshine—
I pay homage to your father Timbaru,
through whom was born a lady so fine,
to fill me with a joy I never knew.
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As sweet as a breeze to one who’s sweating,
or when thirsty, a sweet and cooling drink,
so dear is your shining beauty to me,
just like the teaching is to all the saints!
Like a cure when you’re struck by fever dire,

or food to ease the hunger pain,
come on, darling, please put out my fire,
quench me like water on a flame.
As elephants burning in the heat of summer,

sink down in a lotus pond to rest,
so cool, full of petals and of pollen—
that’s how I would plunge into your breast.
Like elephants bursting bonds in rutting season,

beating off the pricks of lance and pikes—
I just don’t understand what is the reason
I’m so crazy for your shapely thighs!
For you, my heart is full of passion,

I’m in an altered state of mind.
There is no going back, I’m just not able,
I’m like a fish that’s hooked up on the line.
Come on, my darling, hold me, fair of thighs!

Embrace me, with your so bashful eyes!
Take me in your arms, my lovely lady,
that’s all I’d ever want or could desire.
Ah, then my desire was such a small thing,

my sweet, with your curling wavy hair;
now, like to arahants an offering,
it’s grown so very much from there.
Whatever the merit I have forged

by giving to such perfected beings—
may that, my altogether gorgeous,
ripen in togetherness with you.
Whatever the merit I have forged

in this wide open land,
may that, my altogether gorgeous,
ripen in togetherness with you.
Absorbed, the Sakyan meditates,

unified, alert, and mindful,
the sage aims right at the deathless state—
like me, oh my Sunshine, aiming for you!
And just like the sage would be rejoicing,

were he to awaken to the truth,
so I’d be rejoicing, lady,
were I to end up as one with you.
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If Sakka were to grant me just one wish,
as Lord of the holy Thirty-Three,
my darling, you’re the only one I’d wish for,
so strong is the love I hold for you.
Like a freshly blossoming sal tree

is your father, my lady so wise.
I pay homage to him, bowing down humbly,
to he whose daughter is of such a kind.”
When Pañcasikha had spoken, the Buddha said to him, “Pañcasikha, the sound of the strings
and the sound of your voice blend well together, so that neither overpowers the other. But when
did you compose these verses on the Buddha, the teaching, the Saṅgha, the perfected ones, and
sensual love?”
“This one time, sir, when you were first awakened, you were staying near Uruvelā at the
goatherd’s banyan tree on the bank of the Nerañjarā River. And at that time I was in love with the
lady named Bhaddā Suriyavaccasā, the daughter of the fairy king Timbaru. But the sister desired
another— it was Mātali the charioteer’s son named Sikhaḍḍī who she loved. Since I couldn’t win
that sister by any means, I took my arched harp to Timbaru’s home, where I played those verses.
When I finished, Suriyavacchasā said to me, ‘Dear sir, I have not personally seen the Buddha.
But I did hear about him when I went to dance for the gods of the Thirty-Three in the Hall of
Justice. Since you extol the Buddha, let us meet up today.’ And that’s when I met up with that
sister. But we have not met since.”
2. The Approach of Sakka

Then Sakka, lord of gods, thought, “Pañcasikha is exchanging pleasantries with the Buddha.”
So he addressed Pañcasikha, “My dear Pañcasikha, please bow to the Buddha for me, saying:
‘Sir, Sakka, lord of gods, with his ministers and retinue, bows with his head at your feet.’”
“Yes, lord,” replied Pañcasikha. He bowed to the Buddha and said, “Sir, Sakka, lord of gods,
with his ministers and retinue, bows with his head at your feet.”
“So may Sakka with his ministers and retinue be happy, Pañcasikha,” said the Buddha, “for all
want to be happy—whether gods, humans, demons, dragons, fairies, or any of the other diverse
creatures there may be.”
For that is how the Realized Ones salute such illustrious spirits. And being saluted by the
Buddha, Sakka entered the Indasāla cave, bowed to the Buddha, and stood to one side. And the
gods of the Thirty-Three did likewise, as did Pañcasikha.
And at that time the uneven places were evened out, the cramped places were opened up, the
darkness vanished and light appeared, as happens through the glory of the gods.
Then the Buddha said to Sakka, “It’s incredible and amazing that you, the venerable Kosiya,
who has so many duties and so much to do, should come here.”
“For a long time I’ve wanted to go and see the Buddha, but I wasn’t able, being prevented by
my many duties and responsibilities for the gods of the Thirty-Three. This one time, sir, the
Buddha was staying near Sāvatthī in the frankincense-tree hut. Then I went to Sāvatthī to see the
Buddha. But at that time the Buddha was sitting immersed in some kind of meditation. And a
divine maiden of Great King Vessavaṇa named Bhūjati was attending on the Buddha, standing
there paying homage to him with joined palms.
So I said to her, ‘Sister, please bow to the Buddha for me, saying: “Sir, Sakka, lord of gods, with
his ministers and retinue, bows with his head at your feet.”’
When I said this, she said to me, ‘It’s the wrong time to see the Buddha, as he’s in retreat.’
‘Well then, sister, please convey my message when the Buddha emerges from that immersion.’
I hope that sister bowed to you? Do you remember what she said?”
“She did bow, lord of gods, and I remember what she said. I also remember that it was the
sound of your chariot wheels that pulled me out of that immersion.”
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“Sir, I have heard and learned this in the presence of the gods who were reborn in the host of
the Thirty-Three before me: ‘When a Realized One arises in the world, perfected and fully
awakened, the heavenly hosts swell, while the demon hosts dwindle.’ And I have seen this with
my own eyes.
2.1. The Story of Gopikā
Right here in Kapilavatthu there was a Sakyan lady named Gopikā who had confidence in the
Buddha, the teaching, and the Saṅgha, and had fulfilled her ethics. Losing her attachment to
femininity, she developed masculinity. When her body broke up, after death, she was reborn in a
good place, a heavenly realm. In the company of the gods of the Thirty-Three she became one of
my sons. There they knew him as the god Gopaka.
Meanwhile three others, mendicants who had led the spiritual life under the Buddha, were
reborn in the inferior fairy realm. There they amused themselves, supplied and provided with
the five kinds of sensual stimulation, and became my servants and attendants.
At that, Gopaka scolded them, ‘Where on earth were you at, good sirs, when you heard the
Buddha’s teaching! For while I was still a woman I had confidence in the Buddha, the teaching,
and the Saṅgha, and had fulfilled my ethics. I lost my attachment to femininity and developed
masculinity. When my body broke up, after death, I was reborn in a good place, a heavenly realm.
In the company of the gods of the Thirty-Three I became one of Sakka’s sons. Here they know me
as the god Gopaka. But you, having led the spiritual life under the Buddha, were reborn in the
inferior fairy realm.’
When scolded by Gopaka, two of those gods in that very life gained mindfulness leading to the
host of Brahmā’s Ministers. But one god remained attached to sensuality.
‘I was a laywoman disciple of the seer,
and my name was Gopikā.
I was devoted to the Buddha and the teaching,
and I faithfully served the Saṅgha.
Because of the excellence of the Buddha’s teaching,

I’m now a mighty, splendid son of Sakka,
reborn among the Three and Thirty.
And here they know me as Gopaka.
Then I saw some mendicants who I’d seen before,

dwelling in the host of fairies.
When I used to be a human,
they were disciples of Gotama.
I served them with food and drink,

and clasped their feet in my own home.
Where on earth were they at
when they learned the Buddha’s teachings?
For each must know for themselves the teaching

so well-taught, realized by the seer.
I was one who followed you,
having heard the fine words of the noble ones.
I’m now a mighty, splendid son of Sakka,

reborn among the Three and Thirty.
But you followed the best of men,
and led the supreme spiritual life,
but still you’re born in this lesser realm,

a rebirth not befitting.
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It’s a sorry sight I see, good sirs,
fellow Buddhists in a lesser realm.
Reborn in the host of fairies,

you only wait upon the gods.
Meanwhile, I dwelt in a house—
but see my distinction now!
Having been a woman now I’m a male god,

blessed with heavenly sensual pleasures.’
Scolded by that disciple of Gotama,
when they understood Gopaka, they were struck with urgency.
‘Let’s strive, let’s try hard—

we won’t serve others any more!’
Two of them aroused energy,
recalling the Buddha’s instructions.
Right away they became dispassionate,

seeing the drawbacks in sensual pleasures.
The fetters and bonds of sensual pleasures—
the ties of the Wicked One so hard to break—
they burst them like a bull elephant his ropes,

and passed right over the Thirty-Three.
The gods with Inda and Pajāpati
were all gathered in the Hall of Justice.
As they sat there, they passed over them,

the heroes desireless, practicing purity.
Seeing them, Vāsava was struck with a sense of urgency;
the master of gods in the midst of the group said,
‘These were born in the lesser fairy realm,

but now they pass us by!’
Heeding the speech of one so moved,
Gopaka addressed Vāsava,
‘There is a Buddha, a lord of men, in the world.

Known as the Sakyan Sage, he’s mastered the senses.
Those sons of his were bereft of mindfulness;
but when scolded by me they gained it back.
Of the three, there is one who remains

dwelling in the host of fairies.
But two, recollecting the path to awakening,
serene, spurn even the gods.’
The teaching’s explained in such a way

that not a single disciple doubts it.
We venerate the Buddha, the victor, lord of men,
who has crossed the flood and cut off doubt.
They attained to distinction fitting

the extent to which they understood the teaching here.
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Two of them mastered the distinction of
the host of Brahmā’s Ministers.
We have come here, dear sir,

to realize this same teaching.
If the Buddha would give me a chance,
I would ask a question, dear sir.”
Then the Buddha thought, “For a long time now this spirit has led a pure life. Any question he
asks me will be beneficial, not useless. And he will quickly understand any answer I give to his
question.”
So the Buddha addressed Sakka in verse:
“Ask me your question, Vāsava,
whatever you want.
I’ll solve each and every
problem you have.”
Having been granted an opportunity by the Buddha, Sakka asked the first question.
“Dear sir, what fetters bind the gods, humans, demons, dragons, fairies—and any of the other
diverse creatures— so that, though they wish to be free of enmity, violence, hostility, and hate,
they still have enmity, violence, hostility, and hate?”
Such was Sakka’s question to the Buddha. And the Buddha answered him:
“Lord of gods, the fetters of jealousy and stinginess bind the gods, humans, demons, dragons,
fairies—and any of the other diverse creatures— so that, though they wish to be free of enmity,
violence, hostility, and hate, they still have enmity, violence, hostility, and hate.”
Such was the Buddha’s answer to Sakka. Delighted, Sakka approved and agreed with what the
Buddha said, saying, “That’s so true, Blessed One! That’s so true, Holy One! Hearing the Buddha’s
answer, I’ve gone beyond doubt and got rid of indecision.”
And then, having approved and agreed with what the Buddha said, Sakka asked another
question:
“But dear sir, what is the source, origin, birthplace, and inception of jealousy and stinginess?
When what exists is there jealousy and stinginess? When what doesn’t exist is there no jealousy
and stinginess?”
“The liked and the disliked, lord of gods, are the source of jealousy and stinginess. When the
liked and the disliked exist there is jealousy and stinginess. When the liked and the disliked don’t
exist there is no jealousy and stinginess.”
“But dear sir, what is the source of what is liked and disliked?”
“Desire is the source of what is liked and disliked.”
“But what is the source of desire?”
“Thought is the source of desire.”
“But what is the source of thought?”
“Concepts of identity that emerge from the proliferation of perceptions are the source of
thoughts.”
“But how does a mendicant fittingly practice for the cessation of concepts of identity that
emerge from the proliferation of perceptions?”
2.2. Meditation on Feelings
“Lord of gods, there are two kinds of happiness, I say: that which you should cultivate, and that
which you should not cultivate. There are two kinds of sadness, I say: that which you should
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cultivate, and that which you should not cultivate. There are two kinds of equanimity, I say: that
which you should cultivate, and that which you should not cultivate.
Why did I say that there are two kinds of happiness? Take a happiness of which you know:
‘When I cultivate this kind of happiness, unskillful qualities grow, and skillful qualities decline.’
You should not cultivate that kind of happiness. Take a happiness of which you know: ‘When I
cultivate this kind of happiness, unskillful qualities decline, and skillful qualities grow.’ You
should cultivate that kind of happiness. And that which is free of placing the mind and keeping it
connected is better than that which still involves placing the mind and keeping it connected.
That’s why I said there are two kinds of happiness.
Why did I say that there are two kinds of sadness? Take a sadness of which you know: ‘When I
cultivate this kind of sadness, unskillful qualities grow, and skillful qualities decline.’ You should
not cultivate that kind of sadness. Take a sadness of which you know: ‘When I cultivate this kind
of sadness, unskillful qualities decline, and skillful qualities grow.’ You should cultivate that kind
of sadness. And that which is free of placing the mind and keeping it connected is better than
that which still involves placing the mind and keeping it connected. That’s why I said there are
two kinds of sadness.
Why did I say that there are two kinds of equanimity? Take an equanimity of which you know:
‘When I cultivate this kind of equanimity, unskillful qualities grow, and skillful qualities decline.’
You should not cultivate that kind of equanimity. Take an equanimity of which you know: ‘When
I cultivate this kind of equanimity, unskillful qualities decline, and skillful qualities grow.’ You
should cultivate that kind of equanimity. And that which is free of placing the mind and keeping
it connected is better than that which still involves placing the mind and keeping it connected.
That’s why I said there are two kinds of equanimity.
That’s how a mendicant fittlingly practices for the cessation of concepts of identity that
emerge from the proliferation of perceptions.”
2.3. Restraint in the Monastic Code
And then Sakka asked another question:
“But dear sir, how does a mendicant practice for restraint in the monastic code?”
“Lord of gods, I say that there are two kinds of bodily behavior: that which you should
cultivate, and that which you should not cultivate. I say that there are two kinds of verbal
behavior: that which you should cultivate, and that which you should not cultivate. There are
two kinds of search, I say: that which you should cultivate, and that which you should not
cultivate.
Why did I say that there are two kinds of bodily behavior? Take bodily conduct of which you
know: ‘When I cultivate this kind of bodily conduct, unskillful qualities grow, and skillful
qualities decline.’ You should not cultivate that kind of bodily conduct. Take bodily conduct of
which you know: ‘When I cultivate this kind of bodily conduct, unskillful qualities decline, and
skillful qualities grow.’ You should cultivate that kind of bodily conduct. That’s why I said there
are two kinds of bodily behavior.
Why did I say that there are two kinds of verbal behavior? You should not cultivate the kind of
verbal behavior which causes unskillful qualities to grow while skillful qualities decline. And you
should cultivate the kind of verbal behavior which causes unskillful qualities to decline while
skillful qualities grow. That’s why I said there are two kinds of verbal behavior.
Why did I say that there are two kinds of search? You should not cultivate the kind of search
which causes unskillful qualities to grow while skillful qualities decline. And you should cultivate
the kind of search which causes unskillful qualities to decline while skillful qualities grow. That’s
why I said there are two kinds of search.
That’s how a mendicant practices for restraint in the monastic code.”
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2.4. Sense Restraint
“But dear sir, how does a mendicant practice for restraint of the sense faculties?”
“Lord of gods, I say that there are two kinds of sight known by the eye: that which you should
cultivate, and that which you should not cultivate. There are two kinds of sound known by the
ear … smells known by the nose … tastes known by the tongue … touches known by the body …
thoughts known by the mind: that which you should cultivate, and that which you should not
cultivate.”
When the Buddha said this, Sakka said to him:
“Sir, this is how I understand the detailed meaning of the Buddha’s brief statement: You
should not cultivate the kind of sight known by the eye which causes unskillful qualities to grow
while skillful qualities decline. And you should cultivate the kind of sight known by the eye
which causes unskillful qualities to decline while skillful qualities grow. You should not cultivate
the kind of sound, smell, taste, touch, or thought known by the mind which causes unskillful
qualities to grow while skillful qualities decline. And you should cultivate the kind of thought
known by the mind which causes unskillful qualities to decline while skillful qualities grow.
Sir, that’s how I understand the detailed meaning of the Buddha’s brief statement. Hearing the
Buddha’s answer, I’ve gone beyond doubt and got rid of indecision.”
“Dear sir, do all ascetics and brahmins have the same doctrine, ethics, desires, and
attachments?”
“No, lord of gods, they do not.”
“Why not?”
“The world has many and diverse elements. Whatever element sentient beings insist on in this
world of many and diverse elements, they obstinately stick to it, insisting that: ‘This is the only
truth, other ideas are silly.’ That’s why not all ascetics and brahmins have the same doctrine,
ethics, desires, and attachments.”
“Dear sir, have all ascetics and brahmins reached the ultimate end, the ultimate sanctuary, the
ultimate spiritual life, the ultimate goal?”
“No, lord of gods, they have not.”
“Why not?”
“Those mendicants who are freed through the ending of craving have reached the ultimate
end, the ultimate sanctuary, the ultimate spiritual life, the ultimate goal. That’s why not all
ascetics and brahmins have reached the ultimate end, the ultimate sanctuary, the ultimate
spiritual life, the ultimate goal.”
“Passion, sir, is a disease, an abscess, a dart. Passion drags a person to be reborn in life after
life. That’s why a person finds themselves in states high and low. Elsewhere, among other
ascetics and brahmins, I wasn’t even given a chance to ask these questions that the Buddha has
answered. The dart of doubt and uncertainty has lain within me for a long time, but the Buddha
has plucked it out.”
“Lord of gods, do you recall having asked this question of other ascetics and brahmins?”
“I do, sir.”
“If you wouldn’t mind, lord of gods, tell me how they answered.”
“It’s no trouble when someone such as the Blessed One is sitting here.”
“Well, speak then, lord of gods.”
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“Sir, I approached those who I imagined were ascetics and brahmins living in the wilderness,
in remote lodgings. But they could not answer, and they even questioned me in return: ‘What is
the venerable’s name?’ So I answered them: ‘Dear sir, I am Sakka, lord of gods.’ So they asked me
another question: ‘But lord of gods, what deed brought you to this position?’ So I taught them the
Dhamma as I had learned and memorized it. And they were pleased with just that much: ‘We
have seen Sakka, lord of gods! And he answered our questions!’ Invariably, they become my
disciples, I don’t become theirs. But sir, I am the Buddha’s disciple, a stream-enterer, not liable to
be reborn in the underworld, bound for awakening.”
2.5. On Feeling Happy
“Lord of gods, do you recall ever feeling such joy and happiness before?”
“I do, sir.”
“But how?”
“Once upon a time, sir, a battle was fought between the gods and the demons. In that battle the
gods won and the demons lost. It occurred to me as victor, ‘Now the gods shall enjoy both the
nectar of the gods and the nectar of the demons.’ But sir, that joy and happiness is in the sphere
of the rod and the sword. It doesn’t lead to disillusionment, dispassion, cessation, peace, insight,
awakening, and extinguishment. But the joy and happiness I feel listening to the Buddha’s
teaching is not in the sphere of the rod and the sword. It does lead to disillusionment, dispassion,
cessation, peace, insight, awakening, and extinguishment.”
“But lord of gods, what reason do you see for speaking of such joy and happiness?”
“I see six reasons to speak of such joy and happiness, sir.
While staying right here,
remaining in the godly form,
I have gained an extended life:
know this, dear sir.
This is the first reason.
When I fall from the heavenly host,
leaving behind the non-human life,
I shall consciously go to a new womb,
wherever my mind delights.
This is the second reason.
Living happily under the guidance
of the one of unclouded wisdom,
I shall practice according to method,
aware and mindful.
This is the third reason.
And if awakening should arise
as I practice according to the method,
I shall live as one who understands,
and my end shall come right there.
This is the fourth reason.
When I fall from the human realm,
leaving behind the human life,
I shall become a god again,
in the supreme heaven realm.
This is the fifth reason.
They are the finest of gods,
the glorious Akaniṭṭhas.
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So long as my final life goes on,
there my home will be.
This is the sixth reason.
Seeing these six reasons I speak of such joy and happiness.
My wishes unfulfilled,
doubting and undecided,
I wandered for such a long time,
in search of the Realized One.
I imagined that ascetics

living in seclusion
must surely be awakened,
so I went to sit near them.
‘How is there success?

How is there failure?’
But they couldn’t answer such questions
about the path and practice.
And when they found out that I

was Sakka, come from the gods,
they questioned me instead about
the deed that brought me to this state.
I taught them the Dhamma

as I had learned it among men.
They were delighted with that, saying:
‘We’ve seen Vāsava!’
Now since I’ve seen the Buddha,

who helps us overcome doubt,
today, free of fear,
I pay homage to the awakened one.
Destroyer of the dart of craving,

the Buddha is unrivaled.
I bow to the great hero,
the Buddha, Kinsman of the Sun.
Just as Brahmā is worshipped

by the gods, dear sir,
today we shall worship you—
come, let us bow to you!
You alone are the Awakened!

You are the Teacher supreme!
In the world with its gods,
there is no-one like you.”
Then Sakka addressed the fairy Pañcasikha, “Dear Pañcasikha, you were very helpful to me,
since you first charmed the Buddha, after which I went to see him. I shall appoint you to your
father’s position—you shall be king of the fairies. And I give you Bhaddā Suriyavaccasā, who you
love so much.”
Then Sakka, touching the ground with his hand, was inspired to exclaim three times:
“Homage to that Blessed One, the perfected one, the fully awakened Buddha!
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Homage to that Blessed One, the perfected one, the fully awakened Buddha!
Homage to that Blessed One, the perfected one, the fully awakened Buddha!”
And while this discourse was being spoken, the stainless, immaculate vision of the Dhamma
arose in Sakka, lord of gods: “Everything that has a beginning has an end.” And also for another
80,000 deities.
Such were the questions Sakka was invited to ask, and which were answered by the Buddha.
And that’s why the name of this discussion is “Sakka’s Questions”.
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22. The Longer Discourse on Mindfulness
Meditation:
Mahāsatipaṭṭhāna Sutta
So I have heard. At one time the Buddha was staying in the land of the Kurus, near the Kuru town
named Kammāsadamma. There the Buddha addressed the mendicants, “Mendicants!”
“Venerable sir,” they replied. The Buddha said this:
“Mendicants, the four kinds of mindfulness meditation are the path to convergence. They are
in order to purify sentient beings, to get past sorrow and crying, to make an end of pain and
sadness, to end the cycle of suffering, and to realize extinguishment.
What four? It’s when a mendicant meditates by observing an aspect of the body—keen, aware,
and mindful, rid of desire and aversion for the world. They meditate observing an aspect of
feelings—keen, aware, and mindful, rid of desire and aversion for the world. They meditate
observing an aspect of the mind—keen, aware, and mindful, rid of desire and aversion for the
world. They meditate observing an aspect of principles—keen, aware, and mindful, rid of desire
and aversion for the world.
1. Observing the Body

1.1. Mindfulness of Breathing
And how does a mendicant meditate observing an aspect of the body?
It’s when a mendicant—gone to a wilderness, or to the root of a tree, or to an empty hut—sits
down cross-legged, with their body straight, and focuses their mindfulness right there. Just
mindful, they breathe in. Mindful, they breathe out.
When breathing in heavily they know: ‘I’m breathing in heavily.’ When breathing out heavily
they know: ‘I’m breathing out heavily.’
When breathing in lightly they know: ‘I’m breathing in lightly.’ When breathing out lightly
they know: ‘I’m breathing out lightly.’
They practice breathing in experiencing the whole body. They practice breathing out
experiencing the whole body.
They practice breathing in stilling the body’s motion. They practice breathing out stilling the
body’s motion.
It’s like a deft carpenter or carpenter’s apprentice. When making a deep cut they know: ‘I’m
making a deep cut,’ and when making a shallow cut they know: ‘I’m making a shallow cut.’
And so they meditate observing an aspect of the body internally, externally, and both
internally and externally. They meditate observing the body as liable to originate, as liable to
vanish, and as liable to both originate and vanish. Or mindfulness is established that the body
exists, to the extent necessary for knowledge and mindfulness. They meditate independent, not
grasping at anything in the world.
That’s how a mendicant meditates by observing an aspect of the body.
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1.2. The Postures
Furthermore, when a mendicant is walking they know: ‘I am walking.’ When standing they know:
‘I am standing.’ When sitting they know: ‘I am sitting.’ And when lying down they know: ‘I am
lying down.’ Whatever posture their body is in, they know it.
And so they meditate observing an aspect of the body internally, externally, and both
internally and externally. They meditate observing the body as liable to originate, as liable to
vanish, and as liable to both originate and vanish. Or mindfulness is established that the body
That too is how a mendicant meditates by observing an aspect of the body.
1.3. Situational Awareness
Furthermore, a mendicant acts with situational awareness when going out and coming back;
when looking ahead and aside; when bending and extending the limbs; when bearing the outer
robe, bowl, and robes; when eating, drinking, chewing, and tasting; when urinating and
defecating; when walking, standing, sitting, sleeping, waking, speaking, and keeping silent.
And so they meditate observing an aspect of the body internally …
1.4. Focusing on the Repulsive
Furthermore, a mendicant examines their own body, up from the soles of the feet and down from
the tips of the hairs, wrapped in skin and full of many kinds of filth. ‘In this body there is head
hair, body hair, nails, teeth, skin, flesh, sinews, bones, bone marrow, kidneys, heart, liver,
diaphragm, spleen, lungs, intestines, mesentery, undigested food, feces, bile, phlegm, pus, blood,
sweat, fat, tears, grease, saliva, snot, synovial fluid, urine.’
It’s as if there were a bag with openings at both ends, filled with various kinds of grains, such
as fine rice, wheat, mung beans, peas, sesame, and ordinary rice. And someone with good
eyesight were to open it and examine the contents: ‘These grains are fine rice, these are wheat,
these are mung beans, these are peas, these are sesame, and these are ordinary rice.’
1.5. Focusing on the Elements
Furthermore, a mendicant examines their own body, whatever its placement or posture,
according to the elements: ‘In this body there is the earth element, the water element, the fire
element, and the air element.’
It’s as if a deft butcher or butcher’s apprentice were to kill a cow and sit down at the
crossroads with the meat cut into portions.
1.6. The Charnel Ground Contemplations
Furthermore, suppose a mendicant were to see a corpse discarded in a charnel ground. And it
had been dead for one, two, or three days, bloated, livid, and festering. They’d compare it with
their own body: ‘This body is also of that same nature, that same kind, and cannot go beyond
that.’ And so they meditate observing an aspect of the body internally …
Furthermore, suppose they were to see a corpse discarded in a charnel ground being devoured
by crows, hawks, vultures, herons, dogs, tigers, leopards, jackals, and many kinds of little
creatures. They’d compare it with their own body: ‘This body is also of that same nature, that
same kind, and cannot go beyond that.’ And so they meditate observing an aspect of the body
internally …
Furthermore, suppose they were to see a corpse discarded in a charnel ground, a skeleton with
flesh and blood, held together by sinews …
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A skeleton without flesh but smeared with blood, and held together by sinews …
A skeleton rid of flesh and blood, held together by sinews …
Bones without sinews, scattered in every direction. Here a hand-bone, there a foot-bone, here
a shin-bone, there a thigh-bone, here a hip-bone, there a rib-bone, here a back-bone, there an
arm-bone, here a neck-bone, there a jaw-bone, here a tooth, there the skull …
White bones, the color of shells …
Decrepit bones, heaped in a pile …
Bones rotted and crumbled to powder. They’d compare it with their own body: ‘This body is
also of that same nature, that same kind, and cannot go beyond that.’ And so they meditate
observing an aspect of the body internally, externally, and both internally and externally. They
meditate observing the body as liable to originate, as liable to vanish, and as liable to both
originate and vanish. Or mindfulness is established that the body exists, to the extent necessary
for knowledge and mindfulness. They meditate independent, not grasping at anything in the
world.
2. Observing the Feelings

And how does a mendicant meditate observing an aspect of feelings?
It’s when a mendicant who feels a pleasant feeling knows: ‘I feel a pleasant feeling.’
When they feel a painful feeling, they know: ‘I feel a painful feeling.’
When they feel a neutral feeling, they know: ‘I feel a neutral feeling.’
When they feel a material pleasant feeling, they know: ‘I feel a material pleasant feeling.’
When they feel a spiritual pleasant feeling, they know: ‘I feel a spiritual pleasant feeling.’
When they feel a material painful feeling, they know: ‘I feel a material painful feeling.’
When they feel a spiritual painful feeling, they know: ‘I feel a spiritual painful feeling.’
When they feel a material neutral feeling, they know: ‘I feel a material neutral feeling.’
When they feel a spiritual neutral feeling, they know: ‘I feel a spiritual neutral feeling.’
And so they meditate observing an aspect of feelings internally, externally, and both internally
and externally. They meditate observing feelings as liable to originate, as liable to vanish, and as
liable to both originate and vanish. Or mindfulness is established that feelings exist, to the extent
necessary for knowledge and mindfulness. They meditate independent, not grasping at anything
in the world.
That’s how a mendicant meditates by observing an aspect of feelings.
3. Observing the Mind

And how does a mendicant meditate observing an aspect of the mind?
It’s when a mendicant knows mind with greed as ‘mind with greed,’ and mind without greed as
‘mind without greed.’ They know mind with hate as ‘mind with hate,’ and mind without hate as
‘mind without hate.’ They know mind with delusion as ‘mind with delusion,’ and mind without
delusion as ‘mind without delusion.’ They know constricted mind as ‘constricted mind,’ and
scattered mind as ‘scattered mind.’ They know expansive mind as ‘expansive mind,’ and
unexpansive mind as ‘unexpansive mind.’ They know mind that is not supreme as ‘mind that is
not supreme,’ and mind that is supreme as ‘mind that is supreme.’ They know mind immersed in
meditation as ‘mind immersed in meditation,’ and mind not immersed in meditation as ‘mind not
immersed in meditation.’ They know freed mind as ‘freed mind,’ and unfreed mind as ‘unfreed
mind.’
And so they meditate observing an aspect of the mind internally, externally, and both
internally and externally. They meditate observing the mind as liable to originate, as liable to
vanish, and as liable to both originate and vanish. Or mindfulness is established that the mind
That’s how a mendicant meditates by observing an aspect of the mind.
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4. Observing Principles
4.1. The Hindrances
And how does a mendicant meditate observing an aspect of principles?
It’s when a mendicant meditates by observing an aspect of principles with respect to the five
hindrances. And how does a mendicant meditate observing an aspect of principles with respect
to the five hindrances?
It’s when a mendicant who has sensual desire in them understands: ‘I have sensual desire in
me.’ When they don’t have sensual desire in them, they understand: ‘I don’t have sensual desire
in me.’ They understand how sensual desire arises; how, when it’s already arisen, it’s given up;
and how, once it’s given up, it doesn’t arise again in the future.
When they have ill will in them, they understand: ‘I have ill will in me.’ When they don’t have
ill will in them, they understand: ‘I don’t have ill will in me.’ They understand how ill will arises;
how, when it’s already arisen, it’s given up; and how, once it’s given up, it doesn’t arise again in
the future.
When they have dullness and drowsiness in them, they understand: ‘I have dullness and
drowsiness in me.’ When they don’t have dullness and drowsiness in them, they understand: ‘I
don’t have dullness and drowsiness in me.’ They understand how dullness and drowsiness arise;
how, when they’ve already arisen, they’re given up; and how, once they’re given up, they don’t
arise again in the future.
When they have restlessness and remorse in them, they understand: ‘I have restlessness and
remorse in me.’ When they don’t have restlessness and remorse in them, they understand: ‘I
don’t have restlessness and remorse in me.’ They understand how restlessness and remorse arise;
how, when they’ve already arisen, they’re given up; and how, once they’re given up, they don’t
arise again in the future.
When they have doubt in them, they understand: ‘I have doubt in me.’ When they don’t have
doubt in them, they understand: ‘I don’t have doubt in me.’ They understand how doubt arises;
how, when it’s already arisen, it’s given up; and how, once it’s given up, it doesn’t arise again in
the future.
And so they meditate observing an aspect of principles internally, externally, and both
internally and externally. They meditate observing the principles as liable to originate, as liable
to vanish, and as liable to both originate and vanish. Or mindfulness is established that principles
exist, to the extent necessary for knowledge and mindfulness. They meditate independent, not
That’s how a mendicant meditates by observing an aspect of principles with respect to the five
hindrances.
4.2. The Aggregates
Furthermore, a mendicant meditates by observing an aspect of principles with respect to the five
grasping aggregates. And how does a mendicant meditate observing an aspect of principles with
respect to the five grasping aggregates?
It’s when a mendicant contemplates: Such is form, such is the origin of form, such is the
ending of form. Such is feeling, such is the origin of feeling, such is the ending of feeling. Such is
perception, such is the origin of perception, such is the ending of perception. Such are choices,
such is the origin of choices, such is the ending of choices. Such is consciousness, such is the
origin of consciousness, such is the ending of consciousness.’ And so they meditate observing an
aspect of principles internally …
That’s how a mendicant meditates by observing an aspect of principles with respect to the five
grasping aggregates.
4.3. The Sense Fields
Furthermore, a mendicant meditates by observing an aspect of principles with respect to the six
interior and exterior sense fields. And how does a mendicant meditate observing an aspect of
principles with respect to the six interior and exterior sense fields?
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It’s when a mendicant understands the eye, sights, and the fetter that arises dependent on
both of these. They understand how the fetter that has not arisen comes to arise; how the arisen
fetter comes to be abandoned; and how the abandoned fetter comes to not rise again in the
future.
They understand the ear, sounds, and the fetter …
They understand the nose, smells, and the fetter …
They understand the tongue, tastes, and the fetter …
They understand the body, touches, and the fetter …
They understand the mind, thoughts, and the fetter that arises dependent on both of these.
They understand how the fetter that has not arisen comes to arise; how the arisen fetter comes
to be abandoned; and how the abandoned fetter comes to not rise again in the future.
And so they meditate observing an aspect of principles internally …
That’s how a mendicant meditates by observing an aspect of principles with respect to the six
internal and external sense fields.
4.4. The Awakening Factors
Furthermore, a mendicant meditates by observing an aspect of principles with respect to the
seven awakening factors. And how does a mendicant meditate observing an aspect of principles
with respect to the seven awakening factors?
It’s when a mendicant who has the awakening factor of mindfulness in them understands: ‘I
have the awakening factor of mindfulness in me.’ When they don’t have the awakening factor of
mindfulness in them, they understand: ‘I don’t have the awakening factor of mindfulness in me.’
They understand how the awakening factor of mindfulness that has not arisen comes to arise;
and how the awakening factor of mindfulness that has arisen becomes fulfilled by development.
When they have the awakening factor of investigation of principles … energy … rapture …
tranquility … immersion … equanimity in them, they understand: ‘I have the awakening factor of
equanimity in me.’ When they don’t have the awakening factor of equanimity in them, they
understand: ‘I don’t have the awakening factor of equanimity in me.’ They understand how the
awakening factor of equanimity that has not arisen comes to arise; and how the awakening factor
of equanimity that has arisen becomes fulfilled by development.
That’s how a mendicant meditates by observing an aspect of principles with respect to the
seven awakening factors.
4.5. The Truths
Furthermore, a mendicant meditates by observing an aspect of principles with respect to the four
noble truths. And how does a mendicant meditate observing an aspect of principles with respect
to the four noble truths?
It’s when a mendicant truly understands: ‘This is suffering’ … ‘This is the origin of suffering’ …
‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering.’
4.5.1. The Truth of Suffering

And what is the noble truth of suffering?
Rebirth is suffering; old age is suffering; death is suffering; sorrow, lamentation, pain, sadness,
and distress are suffering; association with the disliked is suffering; separation from the liked is
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suffering; not getting what you wish for is suffering. In brief, the five grasping aggregates are
suffering.
And what is rebirth? The rebirth, inception, conception, reincarnation, manifestation of the
sets of phenomena, and acquisition of the sense fields of the various sentient beings in the
various orders of sentient beings. This is called rebirth.
And what is old age? The old age, decrepitude, broken teeth, grey hair, wrinkly skin,
diminished vitality, and failing faculties of the various sentient beings in the various orders of
sentient beings. This is called old age.
And what is death? The passing away, perishing, disintegration, demise, mortality, death,
decease, breaking up of the aggregates, laying to rest of the corpse, and cutting off of the life
faculty of the various sentient beings in the various orders of sentient beings. This is called death.
And what is sorrow? The sorrow, sorrowing, state of sorrow, inner sorrow, inner deep sorrow
in someone who has undergone misfortune, who has experienced suffering. This is called sorrow.
And what is lamentation? The wail, lament, wailing, lamenting, state of wailing and
lamentation in someone who has undergone misfortune, who has experienced suffering. This is
called lamentation.
And what is pain? Physical pain, physical displeasure, the painful, unpleasant feeling that’s
born from physical contact. This is called pain.
And what is sadness? Mental pain, mental displeasure, the painful, unpleasant feeling that’s
born from mental contact. This is called sadness.
And what is distress? The stress, distress, state of stress and distress in someone who has
undergone misfortune, who has experienced suffering. This is called distress.
And what is meant by ‘association with the disliked is suffering’? There are sights, sounds,
smells, tastes, touches, and thoughts that are unlikable, undesirable, and disagreeable. And there
are those who want to harm, injure, disturb, and threaten you. The coming together with these,
the joining, inclusion, mixing with them: this is what is meant by ‘association with the disliked is
suffering’.
And what is meant by ‘separation from the liked is suffering’? There are sights, sounds, smells,
tastes, touches, and thoughts that are likable, desirable, and agreeable. And there are those who
want to benefit, help, comfort, and protect you. The division from these, the disconnection,
segregation, and parting from them: this is what is meant by ‘separation from the liked is
suffering’.
And what is meant by ‘not getting what you wish for is suffering’? In sentient beings who are
liable to be reborn, such a wish arises: ‘Oh, if only we were not liable to be reborn! If only rebirth
would not come to us!’ But you can’t get that by wishing. This is what is meant by ‘not getting
what you wish for is suffering.’ In sentient beings who are liable to grow old … fall ill … die …
experience sorrow, lamentation, pain, sadness, and distress, such a wish arises: ‘Oh, if only we
were not liable to experience sorrow, lamentation, pain, sadness, and distress! If only sorrow,
lamentation, pain, sadness, and distress would not come to us!’ But you can’t get that by wishing.
This is what is meant by ‘not getting what you wish for is suffering.’
And what is meant by ‘in brief, the five grasping aggregates are suffering’? They are the
grasping aggregates that consist of form, feeling, perception, choices, and consciousness. This is
what is meant by ‘in brief, the five grasping aggregates are suffering’.
This is called the noble truth of suffering.
4.5.2. The Origin of Suffering

And what is the noble truth of the origin of suffering?
It’s the craving that leads to future rebirth, mixed up with relishing and greed, looking for
enjoyment in various different realms. That is, craving for sensual pleasures, craving for
continued existence, and craving to end existence.
But where does that craving arise and where does it settle? Whatever in the world seems nice
and pleasant, it is there that craving arises and settles.
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And what in the world seems nice and pleasant? The eye in the world seems nice and pleasant,
and it is there that craving arises and settles. The ear … nose … tongue … body … mind in the
world seems nice and pleasant, and it is there that craving arises and settles.
Sights … sounds … smells … tastes … touches … thoughts in the world seem nice and pleasant,
and it is there that craving arises and settles.
Eye consciousness … ear consciousness … nose consciousness … tongue consciousness … body
consciousness … mind consciousness in the world seems nice and pleasant, and it is there that
craving arises and settles.
Eye contact … ear contact … nose contact … tongue contact … body contact … mind contact in
the world seems nice and pleasant, and it is there that craving arises and settles.
Feeling born of eye contact … feeling born of ear contact … feeling born of nose contact …
feeling born of tongue contact … feeling born of body contact … feeling born of mind contact in
the world seems nice and pleasant, and it is there that craving arises and settles.
Perception of sights … perception of sounds … perception of smells … perception of tastes …
perception of touches … perception of thoughts in the world seems nice and pleasant, and it is
there that craving arises and settles.
Intention regarding sights … intention regarding sounds … intention regarding smells …
intention regarding tastes … intention regarding touches … intention regarding thoughts in the
world seems nice and pleasant, and it is there that craving arises and settles.
Craving for sights … craving for sounds … craving for smells … craving for tastes … craving for
touches … craving for thoughts in the world seems nice and pleasant, and it is there that craving
arises and settles.
Thoughts about sights … thoughts about sounds … thoughts about smells … thoughts about
tastes … thoughts about touches … thoughts about thoughts in the world seem nice and pleasant,
and it is there that craving arises and settles.
Considerations regarding sights … considerations regarding sounds … considerations regarding
smells … considerations regarding tastes … considerations regarding touches … considerations
regarding thoughts in the world seem nice and pleasant, and it is there that craving arises and
settles.
This is called the noble truth of the origin of suffering.
4.5.3. The Cessation of Suffering

And what is the noble truth of the cessation of suffering?
It’s the fading away and cessation of that very same craving with nothing left over; giving it
away, letting it go, releasing it, and not adhering to it.
Whatever in the world seems nice and pleasant, it is there that craving is given up and ceases.
And what in the world seems nice and pleasant? The eye in the world seems nice and pleasant,
and it is there that craving is given up and ceases. …
Considerations regarding thoughts in the world seem nice and pleasant, and it is there that
craving is given up and ceases.
This is called the noble truth of the cessation of suffering.
4.5.4. The Path

And what is the noble truth of the practice that leads to the cessation of suffering?
It is simply this noble eightfold path, that is: right view, right thought, right speech, right
action, right livelihood, right effort, right mindfulness, and right immersion.
And what is right view? Knowing about suffering, the origin of suffering, the cessation of
suffering, and the practice that leads to the cessation of suffering. This is called right view.
And what is right thought? Thoughts of renunciation, good will, and harmlessness. This is
called right thought.
And what is right speech? The refraining from lying, divisive speech, harsh speech, and talking
nonsense. This is called right speech.
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And what is right action? Refraining from killing living creatures, stealing, and sexual
misconduct. This is called right action.
And what is right livelihood? It’s when a noble disciple gives up wrong livelihood and earns a
living by right livelihood. This is called right livelihood.
And what is right effort? It’s when a mendicant generates enthusiasm, tries, makes an effort,
exerts the mind, and strives so that bad, unskillful qualities don’t arise. They generate
enthusiasm, try, make an effort, exert the mind, and strive so that bad, unskillful qualities that
have arisen are given up. They generate enthusiasm, try, make an effort, exert the mind, and
strive so that skillful qualities arise. They generate enthusiasm, try, make an effort, exert the
mind, and strive so that skillful qualities that have arisen remain, are not lost, but increase,
mature, and are completed by development. This is called right effort.
And what is right mindfulness? It’s when a mendicant meditates by observing an aspect of the
body—keen, aware, and mindful, rid of desire and aversion for the world. They meditate
observing an aspect of feelings—keen, aware, and mindful, rid of desire and aversion for the
world. They meditate observing an aspect of the mind—keen, aware, and mindful, rid of desire
and aversion for the world. They meditate observing an aspect of principles—keen, aware, and
mindful, rid of desire and aversion for the world. This is called right mindfulness.
And what is right immersion? It’s when a mendicant, quite secluded from sensual pleasures,
secluded from unskillful qualities, enters and remains in the first absorption, which has the
rapture and bliss born of seclusion, while placing the mind and keeping it connected. As the
placing of the mind and keeping it connected are stilled, they enter and remain in the second
absorption, which has the rapture and bliss born of immersion, with internal clarity and
confidence, and unified mind, without placing the mind and keeping it connected. And with the
fading away of rapture, they enter and remain in the third absorption, where they meditate with
equanimity, mindful and aware, personally experiencing the bliss of which the noble ones
declare, ‘Equanimous and mindful, one meditates in bliss.’ Giving up pleasure and pain, and
ending former happiness and sadness, they enter and remain in the fourth absorption, without
pleasure or pain, with pure equanimity and mindfulness. This is called right immersion.
This is called the noble truth of the practice that leads to the cessation of suffering.
That’s how a mendicant meditates by observing an aspect of principles with respect to the four
noble truths.
Anyone who develops these four kinds of mindfulness meditation in this way for seven years
can expect one of two results: enlightenment in the present life, or if there’s something left over,
non-return.
Let alone seven years, anyone who develops these four kinds of mindfulness meditation in this
way for six years … five years … four years … three years … two years … one year … seven months
… six months … five months … four months … three months … two months … one month … a
fortnight … Let alone a fortnight, anyone who develops these four kinds of mindfulness
meditation in this way for seven days can expect one of two results: enlightenment in the present
life, or if there’s something left over, non-return.
‘The four kinds of mindfulness meditation are the path to convergence. They are in order to
purify sentient beings, to get past sorrow and crying, to make an end of pain and sadness, to end
the cycle of suffering, and to realize extinguishment.’ That’s what I said, and this is why I said it.”
said.
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23. With Pāyāsi:
Pāyāsi Sutta
So I have heard. At one time Venerable Kassapa the Prince was wandering in the land of the
Kosalans together with a large Saṅgha of five hundred mendicants when he arrived at a Kosalan
citadel named Setavyā. He stayed in the grove of Indian Rosewood to the north of Setavyā.
Now at that time the chieftain Pāyāsi was living in Setavyā. It was a crown property given by
King Pasenadi of Kosala, teeming with living creatures, full of hay, wood, water, and grain, a royal
endowment of the highest quality.
1. On Pāyāsi
Now at that time Pāyāsi had the following harmful misconception: “There’s no afterlife. No
beings are reborn spontaneously. There’s no fruit or result of good and bad deeds.”
The brahmins and householders of Setavyā heard, “It seems the ascetic Kassapa the Prince—a
disciple of the ascetic Gotama—is staying in the grove of Indian Rosewood to the north of
Setavyā. He has this good reputation: ‘He is astute, competent, intelligent, learned, a brilliant
speaker, eloquent, mature, a perfected one.’ It’s good to see such perfected ones.” Then, having
departed Setavyā, they formed into companies and headed north to the grove.
Now at that time the chieftain Pāyāsi had retired to the upper floor of his stilt longhouse for
his midday nap. He saw the brahmins and householders heading north towards the grove, and
addressed his steward, “My steward, why are the brahmins and householders heading north
towards the grove?”
“The ascetic Kassapa the Prince—a disciple of the ascetic Gotama—is staying in the grove of
Indian Rosewood to the north of Setavyā. He has this good reputation: ‘He is astute, competent,
intelligent, learned, a brilliant speaker, eloquent, mature, a perfected one.’ They’re going to see
that Kassapa the Prince.”
“Well then, go to the brahmins and householders and say to them: ‘Sirs, the chieftain Pāyāsi
asks you to wait, as he will also go to see the ascetic Kassapa the Prince.’ Before Kassapa the
Prince convinces those foolish and incompetent brahmins and householders that there is an
afterlife, there are beings reborn spontaneously, and there is a fruit or result of good and bad
deeds— for none of these things are true!”
Then Pāyāsi escorted by the brahmins and householders, went up to Kassapa the Prince, and
exchanged greetings with him. When the greetings and polite conversation were over, he sat
down to one side. Before sitting down to one side, some of the brahmins and householders of
Setavyā bowed, some exchanged greetings and polite conversation, some held up their joined
palms toward Kassapa the Prince, some announced their name and clan, while some kept silent.
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2. Nihilism
Seated to one side, the chieftain Pāyāsi said to Venerable Kassapa the Prince, “Master Kassapa,
this is my doctrine and view: ‘There’s no afterlife. No beings are reborn spontaneously. There’s
no fruit or result of good and bad deeds.’”
“Well, chieftain, I’ve never seen or heard of anyone holding such a doctrine or view. For how
on earth can anyone say such a thing?
2.1. The Simile of the Moon and Sun
Well then, chieftain, I’ll ask you about this in return, and you can answer as you like. What do you
think, chieftain? Are the moon and sun in this world or the other world? Are they gods or
humans?”
“They are in the other world, Master Kassapa, and they are gods, not humans.”
“By this method it ought to be proven that there is an afterlife, there are beings reborn
spontaneously, and there is a fruit or result of good and bad deeds.”
“Even though Master Kassapa says this, still I think that there’s no afterlife, no beings are
reborn spontaneously, and there’s no fruit or result of good and bad deeds.”
“Is there a method by which you can prove what you say?”
“There is, Master Kassapa.”
“How, exactly, chieftain?”
“Well, I have friends and colleagues, relatives and kin who kill living creatures, steal, and
commit sexual misconduct. They use speech that’s false, divisive, harsh, or nonsensical. And
they’re covetous, malicious, with wrong view. Some time later they become sick, suffering,
gravely ill. When I know that they will not recover from their illness, I go to them and say, ‘Sirs,
there are some ascetics and brahmins who have this doctrine and view: “Those who kill living
creatures, steal, and commit sexual misconduct; use speech that’s false, divisive, harsh, or
nonsensical; and are covetous, malicious, and have wrong view—when their body breaks up, after
death, are reborn in a place of loss, a bad place, the underworld, hell.” You do all these things. If
what those ascetics and brahmins say is true, when your body breaks up, after death, you’ll be
reborn in a place of loss, a bad place, the underworld, hell. If that happens, sirs, come and tell me
that there is an afterlife, there are beings reborn spontaneously, and there is a fruit or result of
good and bad deeds. I trust you and believe you. Anything you see will be just as if I’ve seen it for
myself.’ They agree to this. But they don’t come back to tell me, nor do they send a messenger.
This is the method by which I prove that there’s no afterlife, no beings are reborn spontaneously,
and there’s no fruit or result of good and bad deeds.”
2.2. The Simile of the Bandit
“Well then, chieftain, I’ll ask you about this in return, and you can answer as you like. What do
you think, chieftain? Suppose they were to arrest a bandit, a criminal and present him to you,
saying, ‘Sir, this is a bandit, a criminal. Punish him as you will.’ Then you’d say to them, ‘Well
then, my men, tie this man’s arms tightly behind his back with a strong rope. Shave his head and
march him from street to street and square to square to the beating of a harsh drum. Then take
him out the south gate and there, at the place of execution to the south of the city, chop off his
head.’ Saying, ‘Good,’ they’d do as they were told, sitting him down at the place of execution.
Could that bandit get the executioners to wait, saying, ‘Please, good executioners! I have friends
and colleagues, relatives and kin in such and such village or town. Wait until I’ve visited them,
then I’ll come back’? Or would they just chop off his head as he prattled on?”
“They’d just chop off his head.”
“So even a human bandit couldn’t get his human executioners to stay his execution. What then
of your friends and colleagues, relatives and kin who are reborn in a lower realm after doing bad
things? Could they get the wardens of hell to wait, saying, ‘Please, good wardens of hell! Wait
until I’ve gone to the chieftain Pāyāsi to tell him that there is an afterlife, there are beings reborn
spontaneously, and there is a fruit or result of good and bad deeds’? By this method, too, it ought
to be proven that there is an afterlife, there are beings reborn spontaneously, and there is a fruit
or result of good and bad deeds.”
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“Even though Master Kassapa says this, still I think that there’s no afterlife.”
“Is there a method by which you can prove what you say?”
“There is, Master Kassapa.”
“Well, I have friends and colleagues, relatives and kin who refrain from killing living creatures,
stealing, and committing sexual misconduct. They refrain from speech that’s false, divisive,
harsh, or nonsensical. And they’re content, kind-hearted, with right view. Some time later they
become sick, suffering, gravely ill. When I know that they will not recover from their illness, I go
to them and say, ‘Sirs, there are some ascetics and brahmins who have this doctrine and view:
“Those who refrain from killing living creatures, stealing, and committing sexual misconduct;
who refrain from speech that’s false, divisive, harsh, or nonsensical; and are content, kind-
hearted, with right view—when their body breaks up, after death, are reborn in a good place, a
heavenly realm.” You do all these things. If what those ascetics and brahmins say is true, when
your body breaks up, after death, you’ll be reborn in a good place, a heavenly realm. If that
happens, sirs, come and tell me that there is an afterlife. I trust you and believe you. Anything
you see will be just as if I’ve seen it for myself.’ They agree to this. But they don’t come back to
tell me, nor do they send a messenger. This is the method by which I prove that there’s no
afterlife.”
2.3. The Simile of the Sewer
“Well then, chieftain, I shall give you a simile. For by means of a simile some sensible people
understand the meaning of what is said. Suppose there were a man sunk over his head in a sewer.
Then you were to order someone to pull him out of the sewer, and they’d agree to do so. Then
you’d tell them to carefully scrape the dung off that man’s body with bamboo scrapers, and
they’d agree to do so. Then you’d tell them to carefully scrub that man’s body down with pale
clay three times, and they’d do so. Then you’d tell them to smear that man’s body with oil, and
carefully wash him down with fine paste three times, and they’d do so. Then you’d tell them to
dress that man’s hair and beard, and they’d do so. Then you’d tell them to provide that man with
costly garlands, makeup, and clothes, and they’d do so. Then you’d tell them to bring that man up
to the stilt longhouse and set him up with the five kinds of sensual stimulation, and they’d do so.
What do you think, chieftain? Now that man is nicely bathed and anointed, with hair and
beard dressed, bedecked with garlands and bracelets, dressed in white, supplied and provided
with the five kinds of sensual stimulation upstairs in the stilt longhouse. Would he want to dive
back into that sewer again?”
“No, Master Kassapa. Why is that? Because that sewer is filthy, stinking, disgusting, and
repulsive, and it’s regarded as such.”
“In the same way, chieftain, to the gods, human beings are filthy, stinking, disgusting, and
repulsive, and are regarded as such. The smell of humans reaches the gods even a hundred
leagues away. What then of your friends and colleagues, relatives and kin who are reborn in a
higher realm after doing good things? Will they come back to tell you that there is an afterlife?
By this method, too, it ought to be proven that there is an afterlife.”
“Can you prove it?”
“I can.”
“Well, I have friends and colleagues, relatives and kin who refrain from killing living creatures
and so on. Some time later they become sick, suffering, gravely ill. When I know that they will
not recover from their illness, I go to them and say, ‘Sirs, there are some ascetics and brahmins
who have this doctrine and view: “Those who refrain from killing living creatures and so on are
reborn in a good place, a heavenly realm, in the company of the gods of the Thirty-Three.” You
do all these things. If what those ascetics and brahmins say is true, when your body breaks up,
after death, you’ll be reborn in the company of the gods of the Thirty-Three. If that happens, sirs,
come and tell me that there is an afterlife. I trust you and believe you. Anything you see will be
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just as if I’ve seen it for myself.’ They agree to this. But they don’t come back to tell me, nor do
they send a messenger. This is how I prove that there’s no afterlife.”
2.4. The Simile of the Gods of the Thirty-Three
“Well then, chieftain, I’ll ask you about this in return, and you can answer as you like. A hundred
human years are equivalent to one day and night for the gods of the Thirty-Three. Thirty such
days make a month, and twelve months make a year. The gods of the Thirty Three have a lifespan
of a thousand such years. Now, as to your friends who are reborn in the company of the gods of
the Thirty-Three after doing good things. If they think, ‘First I’ll amuse myself for two or three
days, supplied and provided with the five kinds of heavenly sensual stimulation. Then I’ll go back
to Pāyāsi and tell him that there is an afterlife.’ Would they come back to tell you that there is an
afterlife?”
“No, Master Kassapa. For I would be long dead by then. But Master Kassapa, who has told you
that the gods of the Thirty-Three exist, or that they have such a long life span? I don’t believe
you.”
2.5. Blind From Birth
“Chieftain, suppose there was a person blind from birth. They couldn’t see sights that are dark or
bright, or blue, yellow, red, or magenta. They couldn’t see even and uneven ground, or the stars,
or the moon and sun. They’d say, ‘There’s no such thing as dark and bright sights, and no-one
who sees them. There’s no such thing as blue, yellow, red, magenta, even and uneven ground,
stars, moon and sun, and no-one who sees these things. I don’t know it or see it, therefore it
doesn’t exist.’ Would they be speaking rightly?”
“No, Master Kassapa. There are such things as dark and bright sights, and one who sees them.
And those other things are real, too, as is the one who sees them. So it’s not right to say this: ‘I
don’t know it or see it, therefore it doesn’t exist.’”
“In the same way, chieftain, when you tell me you don’t believe me you seem like the blind
man in the simile. You can’t see the other world the way you think, with the eye of the flesh.
There are ascetics and brahmins who live in the wilderness, frequenting remote lodgings in the
wilderness and the forest. Meditating diligent, keen, and resolute, they purify the divine eye, the
power of clairvoyance. With clairvoyance that is purified and superhuman, they see this world
and the other world, and sentient beings who are spontaneously reborn. That’s how to see the
other world, not how you think, with the eye of the flesh. By this method, too, it ought to be
proven that there is an afterlife.”
“I can.”
“Well, I see ascetics and brahmins who are ethical, of good character, who want to live and
don’t want to die, who want to be happy and recoil from pain. I think to myself, ‘If those ascetics
and brahmins knew that things were going to be better for them after death, they’d drink poison,
slit their wrists, hang themselves, or throw themselves off a cliff. They mustn’t know that things
are going to be better for them after death. That’s why they are ethical, of good character,
wanting to live and not wanting to die, wanting to be happy and recoiling from pain.’ This is the
method by which I prove that there’s no afterlife.”
2.6. The Simile of the Pregnant Woman
understand the meaning of what is said.
Once upon a time, a certain brahmin had two wives. One had a son ten or twelve years of age,
while the other was pregnant and nearing her time. Then the brahmin passed away.
So the youth said to his mother’s co-wife, ‘Madam, all the wealth, grain, silver, and gold is
mine, and you get nothing. Transfer to me my father’s inheritance.’
But the brahmin lady said, ‘Wait, my dear, until I give birth. If it’s a boy, one portion shall be
his. If it’s a girl, she will be your reward.’
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But for a second time, and a third time, the youth insisted that the entire inheritance must be
his.
So the brahmin lady took a knife, went to her bedroom, and sliced open her belly, thinking,
‘Until I give birth, whether it’s a boy or a girl!’ She destroyed her own life and that of the fetus, as
well as any wealth.
Being foolish and incompetent, she sought an inheritance irrationally and fell to ruin and
disaster. In the same way, chieftain, being foolish and incompetent, you’re seeking the other
world irrationally and will fall to ruin and disaster, just like that brahmin lady. Good ascetics and
brahmins don’t force what is unripe to ripen; rather, they wait for it to ripen. For the life of
clever ascetics and brahmins is beneficial. So long as they remain, good ascetics and brahmins
make much merit, and act for the welfare and happiness of the people, for the benefit, welfare,
and happiness of gods and humans. By this method, too, it ought to be proven that there is an
afterlife.”
“I can.”
“Suppose they were to arrest a bandit, a criminal and present him to me, saying, ‘Sir, this is a
bandit, a criminal. Punish him as you will.’ I say to them, ‘Well then, sirs, place this man in a pot
while he’s still alive. Close up the mouth, bind it up with damp leather, and seal it with a thick
coat of damp clay. Then lift it up on a stove and light the fire.’ They agree, and do what I ask.
When we know that that man has passed away, we lift down the pot and break it open, uncover
the mouth, and slowly peek inside, thinking, ‘Hopefully we’ll see his soul escaping.’ But we don’t
see his soul escaping. This is how I prove that there’s no afterlife.”
2.7. The Simile of the Dream
“Well then, chieftain, I’ll ask you about this in return, and you can answer as you like. Do you
recall ever having a midday nap and seeing delightful parks, woods, meadows, and lotus ponds in
a dream?”
“I do, sir.”
“At that time were you guarded by hunchbacks, dwarves, midgets, and younglings?”
“I was.”
“But did they see your soul entering or leaving?”
“No they did not.”
“So if they couldn’t even see your soul entering or leaving while you were still alive, how could
you see the soul of a dead man? By this method, too, it ought to be proven that there is an
afterlife, there are beings reborn spontaneously, and there is a fruit or result of good and bad
deeds.”
“I can.”
bandit, a criminal. Punish him as you will.’ I say to them, ‘Well then, sirs, weigh this man with
scales while he’s still alive. Then strangle him with a bowstring, and when he’s dead, weigh him
again.’ They agree, and do what I ask. So long as they are alive, they’re lighter, softer, more
flexible. But when they die they become heavier, stiffer, less flexible. This is how I prove that
there’s no afterlife.”
2.8. The Simile of the Hot Iron Ball
understand the meaning of what is said. Suppose a person was to heat an iron ball all day until it
was burning, blazing, and glowing, and then they weigh it with scales. After some time, when it
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had cooled and become extinguished, they’d weigh it again. When would that iron ball be lighter,
softer, and more workable—when it’s burning or when it’s cool?”
“So long as the iron ball is full of heat and air—burning, blazing, and glowing—it’s lighter,
softer, and more workable. But when it lacks heat and air—cooled and extinguished—it’s heavier,
stiffer, and less workable.”
“In the same way, so long as this body is full of life and warmth and consciousness it’s lighter,
softer, and more flexible. But when it lacks life and warmth and consciousness it’s heavier, stiffer,
and less flexible. By this method, too, it ought to be proven that there is an afterlife.”
“I can.”
bandit, a criminal. Punish him as you will.’ I say to them, ‘Well then, sirs, take this man’s life
without injuring his outer skin, inner skin, flesh, sinews, bones, or marrow. Hopefully we’ll see
his soul escaping.’ They agree, and do what I ask. When he’s half-dead, I tell them to lay him on
his back in hope of seeing his soul escape. They do so. But we don’t see his soul escaping. I tell
them to lay him bent over, to lay him on his side, to lay him on the other side; to stand him
upright, to stand him upside down; to strike him with fists, stones, rods, and swords; and to give
him a good shaking in hope of seeing his soul escape. They do all these things. But we don’t see
his soul escaping. For him the eye itself is present, and so are those sights. Yet he does not
experience that sense-field. The ear itself is present, and so are those sounds. Yet he does not
experience that sense-field. The nose itself is present, and so are those smells. Yet he does not
experience that sense-field. The tongue itself is present, and so are those tastes. Yet he does not
experience that sense-field. The body itself is present, and so are those touches. Yet he does not
experience that sense-field. This is how I prove that there’s no afterlife.”
2.9. The Simile of the Horn Blower
Once upon a time, a certain horn blower took his horn and traveled to a borderland, where he
went to a certain village. Standing in the middle of the village, he sounded his horn three times,
then placed it on the ground and sat down to one side.
Then the people of the borderland thought, ‘What is making this sound, so arousing, sensuous,
intoxicating, infatuating, and captivating?’ They gathered around the horn blower and said,
‘Mister, what is making this sound, so arousing, sensuous, intoxicating, infatuating, and
captivating?’
‘The sound is made by this, which is called a horn.’
They laid that horn on its back, saying, ‘Speak, good horn! Speak, good horn!’ But still the horn
made no sound.
Then they lay the horn bent over, they lay it on its side, they lay it on its other side; they stood
it upright, they stood it upside down; they struck it with fists, stones, rods, and swords; and they
gave it a good shake, saying, ‘Speak, good horn! Speak, good horn!’ But still the horn made no
sound.
So the horn blower thought, ‘How foolish are these borderland folk! For how can they seek the
sound of a horn so irrationally?’ And as they looked on, he picked up the horn, sounded it three
times, and took it away with him.
Then the people of the borderland thought, ‘So, it seems, when what is called a horn is
accompanied by a person, effort, and wind, it makes a sound. But when these things are absent it
makes no sound.’
In the same way, so long as this body is full of life and warmth and consciousness it walks back
and forth, stands, sits, and lies down. It sees sights with the eye, hears sounds with the ear, smells
odors with the nose, tastes flavors with the tongue, feels touches with the body, and knows
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thoughts with the mind. But when it lacks life and warmth and consciousness it does none of
these things. By this method, too, it ought to be proven that there is an afterlife.”
“I can.”
bandit, a criminal. Punish him as you will.’ I say to them, ‘Well then, sirs, cut open this man’s
outer skin. Hopefully we might see his soul.’ They cut open his outer skin, but we see no soul. I
say to them, ‘Well then, sirs, cut open his inner skin, flesh, sinews, bones, or marrow. Hopefully
we’ll see his soul.’ They do so, but we see no soul. This is how I prove that there’s no afterlife.”
2.10. The Simile of the Fire-Worshiping Matted-Hair Ascetic
Once upon a time, a certain fire-worshiping matted-hair ascetic settled in a leaf hut in a
wilderness region. Then a caravan came out from a certain country. It stayed for one night not
far from that ascetic’s hermitage, and then moved on. The ascetic thought, ‘Why don’t I go to that
caravan’s campsite? Hopefully I’ll find something useful there.’
So he went, and he saw a young baby boy abandoned there. When he saw this he thought, ‘It’s
not proper for me to look on while a human being dies. Why don’t I bring this boy back to my
hermitage, nurse him, nourish him, and raise him?’ So that’s what he did.
When the boy was ten or twelve years old, the ascetic had some business come up in the
country. So he said to the boy, ‘My dear, I wish to go to the country. Serve the sacred flame. Do
not extinguish it. But if you should extinguish it, here is the hatchet, the firewood, and the
bundle of drill-sticks. Light the fire and serve it.’ And having instructed the boy, the ascetic went
to the country.
But the boy was so intent on his play, the fire went out. He thought, ‘My father told me to
serve the sacred flame. Why don’t I light it again and serve it?’
So he chopped the bundle of drill-sticks with the hatchet, thinking, ‘Hopefully I’ll get a fire!’
But he still got no fire.
He split the bundle of drill-sticks into two, three, four, five, ten, or a hundred parts. He
chopped them into splinters, pounded them in a mortar, and swept them away in a strong wind,
thinking, ‘Hopefully I’ll get a fire!’ But he still got no fire.
Then the matted-hair ascetic, having concluded his business in the country, returned to his
own hermitage, and said to the boy, ‘I trust, my dear, that the fire didn’t go out?’ And the boy told
him what had happened. Then the ascetic thought, ‘How foolish is this boy, how incompetent!
For how can he seek a fire so irrationally?’
So while the boy looked on, he took a bundle of fire-sticks, lit the fire, and said, ‘Dear boy, this
is how to light a fire. Not the foolish and incompetent way you sought it so irrationally.’ In the
same way, chieftain, being foolish and incompetent, you seek the other world irrationally. Let go
of this harmful misconception, chieftain, let go of it! Don’t create lasting harm and suffering for
yourself!”
“Even though Master Kassapa says this, still I’m not able to let go of that harmful
misconception. King Pasenadi of Kosala knows my views, and so do foreign kings. If I let go of this
harmful misconception, people will say, ‘How foolish is the chieftain Pāyāsi, how incompetent,
that he should hold on to a mistake!’ I shall carry on with this view out of anger, contempt, and
spite!”
2.11. The Simile of the Two Caravan Leaders
Once upon a time, a large caravan of a thousand wagons traveled from a country in the east to
the west. Wherever they went they quickly used up the grass, wood, water, and the green foliage.
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Now, that caravan had two leaders, each in charge of five hundred wagons. They thought, ‘This is
a large caravan of a thousand wagons. Wherever we go we quickly use up the grass, wood, water,
and the green foliage. Why don’t we split the caravan in two halves?’ So that’s what they did.
One caravan leader, having prepared much grass, wood, and water, started the caravan. After
two or three days’ journey he saw a dark man with red eyes coming the other way in a donkey
cart with muddy wheels. He was armored with a quiver and wreathed with yellow lotus, his
clothes and hair all wet. Seeing him, he said, ‘Sir, where do you come from?’
‘From such and such a country.’
‘And where are you going?’
‘To the country named so and so.’
‘But has there been much rain in the desert up ahead?’
‘Indeed there has, sir. The paths are sprinkled with water, and there is much grass, wood, and
water. Toss out your grass, wood, and water. Your wagons will move swiftly when lightly-laden,
so don’t tire your draught teams.’
So the caravan leader addressed his drivers, ‘This man says that there has been much rain in
the desert up ahead. He advises us to toss out the grass, wood, and water. The wagons will move
swiftly when lightly-laden, and won’t tire our draught teams. So let’s toss out the grass, wood,
and water and restart the caravan with lightly-laden wagons.’
‘Yes, sir,’ the drivers replied, and that’s what they did.
But in the caravan’s first campsite they saw no grass, wood, or water. And in the second, third,
fourth, fifth, sixth, and seventh campsites they saw no grass, wood, or water. And all fell to ruin
and disaster. And the men and beasts in that caravan were all devoured by that non-human
spirit. Only their bones remained.
Now, when the second caravan leader knew that the first caravan was well underway, he
prepared much grass, wood, and water and started the caravan. After two or three days’ journey
he saw a dark man with red eyes coming the other way in a donkey cart with muddy wheels. He
was armored with a quiver and wreathed with yellow lotus, his clothes and hair all wet. Seeing
him, he said, ‘Sir, where do you come from?’
‘From such and such a country.’
‘And where are you going?’
‘To the country named so and so.’
‘But has there been much rain in the desert up ahead?’
‘Indeed there has, sir. The paths are sprinkled with water, and there is much grass, wood, and
water. Toss out your grass, wood, and water. Your wagons will move swiftly when lightly-laden,
so don’t tire your draught teams.’
So the caravan leader addressed his drivers, ‘This man says that there has been much rain in
the desert up ahead. He advises us to toss out the grass, wood, and water. The wagons will move
swiftly when lightly-laden, and won’t tire our draught teams. But this person is neither our
friend nor relative. How can we proceed out of trust in him? We shouldn’t toss out any grass,
wood, or water, but continue with our goods laden as before. We shall not toss out any old stock.’
‘Yes, sir,’ the drivers replied, and they restarted the caravan with the goods laden as before.
And in the caravan’s first campsite they saw no grass, wood, or water. And in the second, third,
fourth, fifth, sixth, and seventh campsites they saw no grass, wood, or water. And they saw the
other caravan that had come to ruin. And they saw the bones of the men and beasts who had
been devoured by that non-human spirit.
So the caravan leader addressed his drivers, ‘This caravan came to ruin, as happens when
guided by a foolish caravan leader. Well then, sirs, toss out any of our merchandise that’s of little
value, and take what’s valuable from this caravan.’
‘Yes, sir’ replied the drivers, and that’s what they did. They crossed over the desert safely, as
happens when guided by an astute caravan leader.
In the same way, chieftain, being foolish and incompetent, you will come to ruin seeking the
other world irrationally, like the first caravan leader. And those who think you’re worth listening
to and trusting will also come to ruin, like the drivers. Let go of this harmful misconception,
chieftain, let go of it! Don’t create lasting harm and suffering for yourself!”
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misconception. King Pasenadi of Kosala knows my views, and so do foreign kings. I shall carry on
with this view out of anger, contempt, and spite!”
2.12. The Simile of the Dung-Carrier
Once upon a time, a certain swineherd went from his own village to another village. There he
saw a large pile of dry dung abandoned. He thought, ‘This pile of dry dung can serve as food for
my pigs. Why don’t I carry it off?’ So he spread out his upper robe, shoveled the dry dung onto it,
tied it up into a bundle, lifted it on to his head, and went on his way. While on his way a large
sudden storm poured down. Smeared with leaking, oozing dung down to his fingernails, he kept
on carrying the load of dung.
When people saw him they said, ‘Have you gone mad, sir? Have you lost your mind? For how
can you, smeared with leaking, oozing dung down to your fingernails, keep on carrying that load
of dung?’
‘You’re the mad ones, sirs! You’re the ones who’ve lost your minds! For this will serve as food
for my pigs.’
In the same way, chieftain, you seem like the dung carrier in the simile. Let go of this harmful
misconception, chieftain, let go of it! Don’t create lasting harm and suffering for yourself!”
2.13. The Simile of the Gamblers
Once upon a time, two gamblers were playing with dice. One gambler, every time they made a
bad throw, swallowed the dice.
The second gambler saw him, and said, ‘Well, my friend, you’ve won it all! Give me the dice, I
will offer them as sacrifice.’
‘Yes, my friend,’ the gambler replied, and gave them.
Having soaked the dice in poison, the gambler said to the other, ‘Come, my friend, let’s play
dice.’
‘Yes, my friend,’ the other gambler replied.
And for a second time the gamblers played with dice. And for the second time, every time they
made a bad throw, that gambler swallowed the dice.
The second gambler saw him, and said,
‘The man swallows the dice without realizing
they’re smeared with burning poison.
Swallow, you bloody cheat, swallow!
Soon you’ll know the bitter fruit!’
In the same way, chieftain, you seem like the gambler in the simile. Let go of this harmful
2.14. The Simile of the Man Who Carried Hemp
Once upon a time, the inhabitants of a certain country emigrated. Then one friend said to
another, ‘Come, my friend, let’s go to that country. Hopefully we’ll get some riches there!’
‘Yes, my friend,’ the other replied.
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They went to that country, and to a certain place in a village. There they saw a pile of
abandoned sunn hemp. Seeing it, one friend said to the other, ‘This is a pile of abandoned sunn
hemp. Well then, my friend, you make up a bundle of hemp, and I’ll make one too. Let’s both take
a bundle of hemp and go on.’
‘Yes, my friend,’ he said. Carrying their bundles of hemp they went to another place in the
village.
There they saw much sunn hemp thread abandoned. Seeing it, one friend said to the other,
‘This pile of abandoned sunn hemp thread is just what we wanted the hemp for! Well then, my
friend, let’s abandon our bundles of hemp, and both take a bundle of hemp thread and go on.’
‘I’ve already carried this bundle of hemp a long way, and it’s well tied up. It’s good enough for
me, you understand.’ So one friend abandoned their bundle of hemp and picked up a bundle of
hemp thread.
They went to another place in the village. There they saw much sunn hemp cloth abandoned.
Seeing it, one friend said to the other, ‘This pile of abandoned sunn hemp cloth is just what we
wanted the hemp and hemp thread for! Well then, my friend, let’s abandon our bundles, and both
take a bundle of hemp cloth and go on.’
me, you understand.’ So one friend abandoned their bundle of hemp thread and picked up a
bundle of hemp cloth.
They went to another place in the village. There they saw a pile of flax, and by turn, linen
thread, linen cloth, silk, silk thread, silk cloth, iron, copper, tin, lead, silver, and gold abandoned.
Seeing it, one friend said to the other, ‘This pile of gold is just what we wanted all those other
things for! Well then, my friend, let’s abandon our bundles, and both take a bundle of gold and go
on.’
me, you understand.’ So one friend abandoned their bundle of silver and picked up a bundle of
gold.
Then they returned to their own village. When one friend returned with a bundle of sunn
hemp, they didn’t please their parents, their partners and children, or their friends and
colleagues. And they got no pleasure and happiness on that account. But when the other friend
returned with a bundle of gold, they pleased their parents, their partners and children, and their
friends and colleagues. And they got much pleasure and happiness on that account.
In the same way, chieftain, you seem like the hemp-carrier in the simile. Let go of this harmful
3. Going for Refuge

“I was delighted and satisfied with your very first simile, Master Kassapa! Nevertheless, I wanted
to hear your various solutions to the problem, so I thought I’d oppose you in this way. Excellent,
Master Kassapa! Excellent! As if he were righting the overturned, or revealing the hidden, or
pointing out the path to the lost, or lighting a lamp in the dark so people with good eyes can see
what’s there, Master Kassapa has made the teaching clear in many ways. I go for refuge to Master
Gotama, to the teaching, and to the mendicant Saṅgha. From this day forth, may Master Kassapa
remember me as a lay follower who has gone for refuge for life.
Master Kassapa, I wish to perform a great sacrifice. Please instruct me so it will be for my
lasting welfare and happiness.
4. On Sacrifice
“Chieftain, take the kind of sacrifice where cattle, goats and sheep, chickens and pigs, and various
kinds of creatures are slaughtered. And the recipients have wrong view, wrong thought, wrong
speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, and wrong immersion.
That kind of sacrifice is not very fruitful or beneficial or splendid or bountiful.
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Suppose a farmer was to enter a wood taking seed and plough. And on that barren field, that
barren ground, with uncleared stumps he sowed seeds that were broken, spoiled, weather-
damaged, infertile, and ill kept. And the heavens don’t provide enough rain when needed. Would
those seeds grow, increase, and mature, and would the farmer get abundant fruit?”
“No, Master Kassapa.”
“In the same way, chieftain, take the kind of sacrifice where cattle, goats and sheep, chickens
and pigs, and various kinds of creatures are slaughtered. And the recipients have wrong view,
wrong thought, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness,
and wrong immersion. That kind of sacrifice is not very fruitful or beneficial or splendid or
bountiful.
But take the kind of sacrifice where cattle, goats and sheep, chickens and pigs, and various
kinds of creatures are not slaughtered. And the recipients have right view, right thought, right
speech, right action, right livelihood, right effort, right mindfulness, and right immersion. That
kind of sacrifice is very fruitful and beneficial and splendid and bountiful.
Suppose a farmer was to enter a wood taking seed and plough. And on that fertile field, that
fertile ground, with well-cleared stumps he sowed seeds that were intact, unspoiled, not
weather-damaged, fertile, and well kept. And the heavens provide plenty of rain when needed.
Would those seeds grow, increase, and mature, and would the farmer get abundant fruit?”
“Yes, Master Kassapa.”
“In the same way, chieftain, take the kind of sacrifice where cattle, goats and sheep, chickens
and pigs, and various kinds of creatures are not slaughtered. And the recipients have right view,
right thought, right speech, right action, right livelihood, right effort, right mindfulness, and
right immersion. That kind of sacrifice is very fruitful and beneficial and splendid and bountiful.”
5. On the Brahmin Student Uttara

Then the chieftain Pāyāsi set up an offering for ascetics and brahmins, for paupers, vagrants,
travelers, and beggars. At that offering such food as rough gruel with pickles was given, and
heavy clothes with ball-tails. Now, it was a brahmin student named Uttara who organized that
offering.
When the offering was over he referred to it like this, “Through this offering may I be together
with the chieftain Pāyāsi in this world, but not in the next.”
Pāyāsi heard of this, so he summoned Uttara and said, “Is it really true, dear Uttara, that you
referred to the offering in this way?”
“Yes, sir.”
“But why? Don’t we who seek merit expect some result from the offering?”
“At your offering such food as rough gruel with pickles was given, which you wouldn’t even
want to touch with your foot, much less eat. And also heavy clothes with ball-tails, which you
also wouldn’t want to touch with your foot, much less wear. Sir, you’re dear and beloved to me.
But how can I reconcile one so dear with something so disagreeable?”
“Well then, dear Uttara, set up an offering with the same kind of food that I eat, and the same
kind of clothes that I wear.”
“Yes, sir,” replied Uttara, and did so.
So the chieftain Pāyāsi gave gifts carelessly, thoughtlessly, not with his own hands, giving the
dregs. When his body broke up, after death, he was reborn in company with the gods of the Four
Great Kings, in an empty palace of acacia. But the brahmin student Uttara who organized the
offering gave gifts carefully, thoughtfully, with his own hands, not giving the dregs. When his
body broke up, after death, he was reborn in company with the gods of the Thirty-Three.
6. The God Pāyāsi

Now at that time Venerable Gavampati would often go to that empty acacia palace for the day’s
meditation. Then the god Pāyāsi went up to him, bowed, and stood to one side. Gavampati said to
him, “Who are you, reverend?”
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“Sir, I am the chieftain Pāyāsi.”
“Didn’t you have the view that there’s no afterlife, no beings are reborn spontaneously, and
there’s no fruit or result of good and bad deeds?”
“It’s true, sir, I did have such a view. But Venerable Kassapa the Prince dissuaded me from that
harmful misconception.”
“But the student named Uttara who organized that offering for you—where has he been
reborn?”
“Sir, Uttara gave gifts carefully, thoughtfully, with his own hands, not giving the dregs. When
his body broke up, after death, he was reborn in company with the gods of the Thirty-Three. But I
gave gifts carelessly, thoughtlessly, not with my own hands, giving the dregs. When my body
broke up, after death, I was reborn in company with the gods of the Four Great Kings, in an
empty palace of acacia.
So, sir, when you’ve returned to the human realm, please announce this: ‘Give gifts carefully,
thoughtfully, with your own hands, not giving the dregs. The chieftain Pāyāsi gave gifts
carelessly, thoughtlessly, not with his own hands, giving the dregs. When his body broke up, after
death, he was reborn in company with the gods of the Four Great Kings, in an empty palace of
acacia. But the brahmin student Uttara who organized the offering gave gifts carefully,
thoughtfully, with his own hands, not giving the dregs. When his body broke up, after death, he
was reborn in company with the gods of the Thirty-Three.’”
So when Venerable Gavampati returned to the human realm he made that announcement.
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Pāthika Section:
Pāthika Vagga
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24. About Pāṭikaputta:
Pāthika Sutta
1. On Sunakkhatta
So I have heard. At one time the Buddha was staying in the land of the Mallas, near the Mallian
town named Anupiya. Then the Buddha robed up in the morning and, taking his bowl and robe,
entered Anupiya for alms. Then it occurred to him, “It’s too early to wander for alms in Anupiya.
Why don’t I go to the wanderer Bhaggavagotta’s monastery to visit him?”
So that’s what he did. Then the wanderer Bhaggavagotta said to the Buddha, “Come, Blessed
One! Welcome, Blessed One! It’s been a long time since you took the opportunity to come here.
Please, sir, sit down, this seat is ready.”
The Buddha sat on the seat spread out, while Bhaggavagotta took a low seat, sat to one side,
and said to the Buddha, “Sir, a few days ago Sunakkhatta the Licchavi came to me and said: ‘Now,
Bhaggava, I have rejected the Buddha. Now I no longer live dedicated to him.’ Sir, is what
Sunakkhatta said true?”
“Indeed it is, Bhaggava.
A few days ago Sunakkhatta the Licchavi came to me, bowed, sat down to one side, and said:
‘Now I reject the Buddha! Now I shall no longer live dedicated to you.’
When Sunakkhatta said this, I said to him, ‘But Sunakkhatta, did I ever say to you: “Come, live
dedicated to me”?’
‘No, sir.’
‘Or did you ever say to me: “Sir, I shall live dedicated to the Buddha”?’
‘No, sir.’
‘So it seems that I did not ask you to live dedicated to me, nor did you say you would live
dedicated to me. In that case, you silly man, are you really in a position to be rejecting anything?
See how far you have strayed!’
‘But sir, the Buddha never performs any superhuman demonstrations of psychic power for
me.’
‘But Sunakkhatta, did I ever say to you: “Come, live dedicated to me and I will perform a
superhuman demonstration of psychic power for you”?’
‘No, sir.’
‘Or did you ever say to me: “Sir, I shall live dedicated to the Buddha, and the Buddha will
perform a superhuman demonstration of psychic power for me”?’
‘No, sir.’
‘So it seems that I did not ask this of you, and you did not require it of me. In that case, you
silly man, are you really in a position to be rejecting anything? What do you think, Sunakkhatta?
Whether or not there is a demonstration of psychic power, does my teaching lead someone who
practices it to the goal of the complete ending of suffering?’
‘It does, sir.’
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‘So it seems that whether or not there is a demonstration of psychic power, my teaching leads
someone who practices it to the goal of the complete ending of suffering. In that case, what is the
point of superhuman demonstrations of psychic power? See how far you have strayed, you silly
man!’
‘But sir, the Buddha never describes the origin of the world to me.’
‘But Sunakkhatta, did I ever say to you: “Come, live dedicated to me and I will describe the
origin of the world to you”?’
‘No, sir.’
‘Or did you ever say to me: “Sir, I shall live dedicated to the Buddha, and the Buddha will
describe the origin of the world to me”?’
‘No, sir.’
‘So it seems that I did not ask this of you, and you did not require it of me. In that case, you
silly man, are you really in a position to be rejecting anything? What do you think, Sunakkhatta?
Whether or not the origin of the world is described, does my teaching lead someone who
practices it to the goal of the complete ending of suffering?’
‘It does, sir.’
‘So it seems that whether or not the origin of the world is described, my teaching leads
someone who practices it to the goal of the complete ending of suffering. In that case, what is the
point of describing the origin of the world? See how far you have strayed, you silly man!
In many ways, Sunakkhatta, you have praised me like this in the Vajjian capital: “That Blessed
One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy,
knower of the world, supreme guide for those who wish to train, teacher of gods and humans,
awakened, blessed.”
In many ways you have praised the teaching like this in the Vajjian capital: “The teaching is
well explained by the Buddha—visible in this very life, immediately effective, inviting inspection,
relevant, so that sensible people can know it for themselves.”
In many ways you have praised the Saṅgha like this in the Vajjian capital: “The Saṅgha of the
Buddha’s disciples is practicing the way that’s good, straightforward, methodical, and proper. It
consists of the four pairs, the eight individuals. This is the Saṅgha of the Buddha’s disciples that is
worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a religious donation,
worthy of greeting with joined palms, and is the supreme field of merit for the world.”
I declare this to you, Sunakkhatta, I announce this to you! There will be those who say that
Sunakkhatta was unable to lead the spiritual life under the ascetic Gotama. That’s why he
rejected the training and returned to a lesser life. That’s what they’ll say.’
Though I spoke to Sunakkhatta like this, he still left this teaching and training, like someone
on the highway to hell.
2. On Korakkhattiya
Bhaggava, this one time I was staying in the land of the Thūlus where they have a town named
Uttarakā. Then I robed up in the morning and, taking my bowl and robe, entered Uttarakā for
alms with Sunakkhatta the Licchavi as my second monk. Now at that time the naked ascetic
Korakkhattiya had taken a vow to behave like a dog. When food is tossed on the ground, he gets
down on all fours, eating and devouring it just with his mouth.
Sunakkhatta saw him doing this and thought, ‘That ascetic is a true holy man!’
Then, knowing what Sunakkhatta was thinking, I said to him, ‘Don’t you claim to be an ascetic,
a follower of the Sakyan, you silly man?’
‘But why does the Buddha say this to me?’
‘When you saw that naked ascetic Korakkhattiya, didn’t you think, “That ascetic is a true holy
man!”?’
‘Yes, sir. But sir, are you jealous of the perfected ones?’
‘I’m not jealous of the perfected ones, you silly man. Rather, you should give up this harmful
misconception that has arisen in you. Don’t create lasting harm and suffering for yourself!
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That naked ascetic Korakkhattiya, who you imagine to be a true holy man, will die of
flatulence in seven days. And when he dies, he’ll be reborn in the very lowest rank of demons,
named the Kālakañjas. And they’ll throw him in the charnel ground on a clump of vetiver. If you
wish, Sunakkhatta, go to Korakkhattiya and ask him whether he knows his own destiny. It’s
possible that he will answer: “Reverend Sunakkhatta, I know my own destiny. I’ll be reborn in the
very lowest rank of demons, named the Kālakañjas.”’
So, Bhaggava, Sunakkhatta went to see Korakkhattiya and said to him, ‘Reverend
Korakkhattiya, the ascetic Gotama has declared that you will die of flatulence in seven days. And
when you die, you’ll be reborn in the very lowest rank of demons, named the Kālakañjas. And
when you die, they’ll throw you in the charnel ground on a clump of vetiver. But by eating just a
little food and drinking just a little water, you’ll prove what the ascetic Gotama says to be false.’
Then Sunakkhatta counted up the days until the seventh day, as happens when you have no
faith in the Realized One. But on the seventh day, the naked ascetic Korakkhattiya died of
flatulence. And when he passed away, he was reborn in the very lowest rank of demons, named
the Kālakañjas. And when he passed away, they threw him in the charnel ground on a clump of
vetiver.
Sunakkhatta the Licchavi heard about this. So he went to see Korakkhattiya in the charnel
ground on the clump of vetiver. There he struck Korakkhattiya with his fist three times,
‘Reverend Korakkhattiya, do you know your destiny?’
Then Korakkhattiya got up, rubbing his back with his hands, and said, ‘Reverend Sunakkhatta,
I know my own destiny. I’ve been reborn in the very lowest rank of demons, named the
Kālakañjas.’ After speaking, he fell flat right there.
Then Sunakkhatta came to me, bowed, and sat down to one side. I said to him, ‘What do you
think, Sunakkhatta? Did the declaration I made about Korakkhattiya turn out to be correct, or
not?’
‘It turned out to be correct.’
‘What do you think, Sunakkhatta? If that is so, has a superhuman demonstration of psychic
power been performed or not?’
‘Clearly, sir, a superhuman demonstration of psychic power has been performed.’
‘Though I performed such a superhuman demonstration of psychic power you say this: “But
sir, the Buddha never performs any superhuman demonstrations of psychic power for me.” See
how far you have strayed!’ Though I spoke to Sunakkhatta like this, he still left this teaching and
training, like someone on the highway to hell.
3. On the Naked Ascetic Kaḷāramaṭṭaka

This one time, Bhaggava, I was staying near Vesālī, at the Great Wood, in the hall with the peaked
roof. Now at that time the naked ascetic Kaḷāramaṭṭaka was residing in Vesālī. And in the Vajjian
capital he had reached the peak of material possessions and fame. He had undertaken these
seven vows. ‘As long as I live, I will be a naked ascetic, not wearing clothes. As long as I live, I will
be celibate, not having sex. As long as I live, I will consume only meat and alcohol, not eating rice
and porridge. And I will not go past the following tree shrines near Vesālī: the Udena shrine to
the east, the Gotamaka to the south, the Sattamba to the west, and the Bahuputta to the north.’
And it was due to undertaking these seven vows that he had reached the peak of material
possessions and fame.
So, Bhaggava, Sunakkhatta went to see Kaḷāramaṭṭaka and asked him a question. But when he
couldn’t answer it, he displayed irritation, hate, and bitterness. So Sunakkhatta thought, ‘I’ve
offended the holy man, the perfected one, the ascetic. I mustn’t create lasting harm and suffering
for myself!’
Then Sunakkhatta came to me, bowed, and sat down to one side. I said to him, ‘Don’t you claim
to be an ascetic, a follower of the Sakyan, you silly man?’
‘But why does the Buddha say this to me?’
‘Didn’t you go to see the naked ascetic Kaḷāramaṭṭaka and ask him a question? But when he
couldn’t answer it, he displayed irritation, hate, and bitterness. Then you thought, “I’ve offended
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the holy man, the perfected one, the ascetic. I mustn’t create lasting harm and suffering for
myself!”’
‘Yes, sir. But sir, are you jealous of perfected ones?’
‘I’m not jealous of the perfected ones, you silly man. Rather, you should give up this harmful
misconception that has arisen in you. Don’t create lasting harm and suffering for yourself!
That naked ascetic Kaḷāramaṭṭaka, who you imagine to be a true holy man, will shortly be
clothed, living with a partner, eating rice and porridge, having gone past all the shrines near
Vesālī. And he will die after losing all his fame.’
And that’s exactly what happened.
Sunakkhatta heard about this. He came to me, bowed, and sat down to one side. I said to him,
‘What do you think, Sunakkhatta? Did the declaration I made about Kaḷāramaṭṭaka turn out to be
correct, or not?’
‘Though I perform such a superhuman demonstration of psychic power you say this: “But sir,
the Buddha never performs any superhuman demonstrations of psychic power for me.” See how
far you have strayed!’ Though I spoke to Sunakkhatta like this, he still left this teaching and
training, like someone on the highway to hell.
4. On the Naked Ascetic Pāṭikaputta

This one time, Bhaggava, I was staying right there near Vesālī, at the Great Wood, in the hall with
the peaked roof. Now at that time the naked ascetic Pāṭikaputta was residing in Vesālī. And in the
Vajjian capital he had reached the peak of material possessions and fame. He was telling a crowd
in Vesālī: ‘Both the ascetic Gotama and I speak from knowledge. One who speaks from knowledge
ought to display a superhuman demonstration of psychic power to another who speaks from
knowledge. If the ascetic Gotama meets me half-way, there we should both perform a
superhuman demonstration of psychic power. If he performs one demonstration of psychic
power, I’ll perform two. If he performs two, I’ll perform four. If he performs four, I’ll perform
eight. However many demonstrations of psychic power the ascetic Gotama performs, I’ll perform
double.’
Then Sunakkhatta came to me, bowed, sat down to one side, and told me of all this.
I said to him, ‘Sunakkhatta, the naked ascetic Pāṭikaputta is not capable of coming into my
presence, unless he gives up that statement and that intention, and lets go of that view. If he
thinks he can come into my presence without giving up those things, his head may explode.’
‘Careful what you say, Blessed One! Careful what you say, Holy One!’
‘But why do you say this to me, Sunakkhatta?’
‘Sir, the Buddha has definitively asserted that Pāṭikaputta is not capable of coming into the
Buddha’s presence, otherwise his head may explode. But Pāṭikaputta might come into the
Buddha’s presence in disguise, proving the Buddha wrong.’
‘Sunakkhatta, would the Realized One make an ambiguous statement?’
‘But sir, did you make that statement after comprehending Pāṭikaputta’s mind with your
mind? Or did deities tell you about it?’
‘Both, Sunakkhatta. For Ajita the Licchavi general has recently passed away and been reborn in
the host of the Thirty-Three. He came and told me this, “The naked ascetic Pāṭikaputta is
shameless, sir, he is a liar. For he has declared of me in the Vajjian capital: ‘Ajita the Licchavi
general has been reborn in the Great Hell.’
But that is not true— I have been reborn in the host of the Thirty-Three. The naked ascetic
Pāṭikaputta is shameless, sir, he is a liar. Pāṭikaputta is not capable of coming into the Buddha’s
presence, otherwise his head may explode.”
Thus I both made that statement after comprehending Pāṭikaputta’s mind with my mind, and
deities told me about it.
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So Sunakkhatta, I’ll wander for alms in Vesālī. After the meal, on my return from alms-round,
I’ll go to Pāṭikaputta’s monastery for the day’s meditation. Now you may tell him, if you so wish.’
5. On Demonstrations of Psychic Power

Then, Bhaggava, I robed up in the morning and, taking my bowl and robe, entered Vesālī for
alms. After the meal, on my return from alms-round, I went to Pāṭikaputta’s monastery for the
day’s meditation. Then Sunakkhatta rushed into Vesālī to see the very well-known Licchavis and
said to them, ‘Sirs, after his alms-round, the Buddha has gone to Pāṭikaputta’s monastery for the
day’s meditation. Come forth, sirs, come forth! There will be a superhuman demonstration of
psychic power by the holy ascetics!’ So the very well-known Licchavis thought, ‘It seems there
will be a superhuman demonstration of psychic power by the holy ascetics! Let’s go!’
Then he went to see the very well-known well-to-do brahmins, rich householders, and ascetics
and brahmins who follow various other paths, and said the same thing. They all said, ‘It seems
there will be a superhuman demonstration of psychic power by the holy ascetics! Let’s go!’
Then all those very well-known people went to Pāṭikaputta’s monastery. That assembly was
large, Bhaggava; there were many hundreds, many thousands of them.
Pāṭikaputta heard, ‘It seems that very well-known Licchavis, well-to-do brahmins, rich
householders, and ascetics and brahmins who follow various other paths have come forth. And
the ascetic Gotama is sitting in my monastery for the day’s meditation.’ When he heard that, he
became frightened, scared, his hair standing on end. In fear he went to the Pale-Moon Ebony
Trunk Monastery of the wanderers.
The assembly heard of this, and instructed a man, ‘Come, my man, go to see Pāṭikaputta at the
Pale-Moon Ebony Trunk Monastery and say to him, “Come forth, Reverend Pāṭikaputta! All these
very well-known people have come forth, and the ascetic Gotama is sitting in your monastery for
the day’s meditation. For you stated this in the assembly at Vesālī: ‘Both the ascetic Gotama and I
speak from knowledge. One who speaks from knowledge ought to display a superhuman
demonstration of psychic power to another who speaks from knowledge. If the ascetic Gotama
meets me half-way, there we should both perform a superhuman demonstration of psychic
power. If he performs one demonstration of psychic power, I’ll perform two. If he performs two,
I’ll perform four. If he performs four, I’ll perform eight. However many demonstrations of
psychic power the ascetic Gotama performs, I’ll perform double.’ Come forth, Reverend
Pāṭikaputta, half-way. The ascetic Gotama has come the first half, and is sitting in your
monastery.”’
‘Yes, sir,’ replied that man, and delivered the message.
When he had spoken, Pāṭika said: ‘I’m coming, sir, I’m coming!’ But wriggle as he might, he
couldn’t get up from his seat. Then that man said to Pāṭikaputta, ‘What’s up, Reverend
Pāṭikaputta? Is your bottom stuck to the bench, or is the bench stuck to your bottom? You say
“I’m coming, sir, I’m coming!” But wriggle as you might, you can’t get up from your seat.’ And as
he was speaking, Pāṭika said: ‘I’m coming, sir, I’m coming!’ But wriggle as he might, he couldn’t
get up from his seat.
When that man knew that Pāṭikaputta had lost, he returned to the assembly and said,
‘Pāṭikaputta has lost, sirs. He says “I’m coming, sir, I’m coming!” But wriggle as he might, he can’t
get up from his seat.’ When he said this, I said to the assembly, ‘The naked ascetic Pāṭikaputta is
not capable of coming into my presence, unless he gives up that statement and that intention,
and lets go of that view. If he thinks he can come into my presence without giving up those
things, his head may explode.’
Then, Bhaggava, a certain Licchavi minister stood up and said to the assembly, ‘Well then, sirs,
wait a moment, I’ll go. Hopefully I’ll be able to lead Pāṭikaputta back to the assembly.’
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So that minister went to see Pāṭikaputta and said, ‘Come forth, Reverend Pāṭikaputta! It’s best
for you to come forth. All these very well-known people have come forth, and the ascetic Gotama
is sitting in your monastery for the day’s meditation. You said you’d meet the ascetic Gotama
half-way. The ascetic Gotama has come the first half, and is sitting in your monastery. The ascetic
Gotama has told the assembly that you’re not capable of coming into his presence. Come forth,
Pāṭikaputta! When you come forth we’ll make you win and the ascetic Gotama lose.’
When he had spoken, Pāṭikaputta said: ‘I’m coming, sir, I’m coming!’ But wriggle as he might,
he couldn’t get up from his seat. Then the minister said to Pāṭikaputta, ‘What’s up, Reverend
he was speaking, Pāṭikaputta said: ‘I’m coming, sir, I’m coming!’ But wriggle as he might, he
couldn’t get up from his seat.
When the Licchavi minister knew that Pāṭikaputta had lost, he returned to the assembly and
said, ‘Pāṭikaputta has lost, sirs.’ When he said this, I said to the assembly, ‘Pāṭikaputta is not
capable of coming into my presence, otherwise his head may explode. Even if the good Licchavis
were to think, “Let’s bind Pāṭikaputta with straps and drag him with a pair of oxen!” But either
the straps will break or Pāṭikaputta will.’
Then, Bhaggava, Jāliya, the pupil of the wood-bowl ascetic, stood up and said to the assembly,
‘Well then, sirs, wait a moment, I’ll go. Hopefully I’ll be able to lead Pāṭikaputta back to the
assembly.’
So Jāliya went to see Pāṭikaputta and said, ‘Come forth, Reverend Pāṭikaputta! It’s best for you
to come forth. All these very well-known people have come forth, and the ascetic Gotama is
sitting in your monastery for the day’s meditation. You said you’d meet the ascetic Gotama half-
way. The ascetic Gotama has come the first half, and is sitting in your monastery. The ascetic
Gotama has told the assembly that you’re not capable of coming into his presence. And he said
that even if the Licchavis try to bind you with straps and drag you with a pair of oxen, either the
straps will break or you will. Come forth, Pāṭikaputta! When you come forth we’ll make you win
and the ascetic Gotama lose.’
When he had spoken, Pāṭikaputta said: ‘I’m coming, sir, I’m coming!’ But wriggle as he might,
he couldn’t get up from his seat. Then Jāliya said to Pāṭikaputta, ‘What’s up, Reverend
he was speaking, Pāṭikaputta said: ‘I’m coming, sir, I’m coming!’ But wriggle as he might, he
couldn’t get up from his seat.
When Jāliya knew that Pāṭikaputta had lost, he said to him,
‘Once upon a time, Reverend Pāṭikaputta, it occurred to a lion, king of beasts, “Why don’t I
make my lair near a certain forest? Towards evening I can emerge from my den, yawn, look all
around the four directions, roar my lion’s roar three times, and set out on the hunt. Having slain
the very best of the deer herd, and eaten the most tender flesh, I could return to my den.”
And so that’s what he did.
Now, there was an old jackal who had grown fat on the lion’s leavings, becoming arrogant and
strong. He thought, “What does the lion, king of beasts, have that I don’t? Why don’t I make my
lair near a certain forest? Towards evening I can emerge from my den, yawn, look all around the
four directions, roar my lion’s roar three times, and set out on the hunt. Having slain the very
best of the deer herd, and eaten the most tender flesh, I could return to my den.”
And so that’s what he did. But when he tried to roar a lion’s roar, he only managed to squeal
and yelp like a jackal. And what is a pathetic jackal’s squeal next to the roar of a lion?
In the same way, reverend, while living on the harvest of the Holy One, enjoying the leftovers
of the Holy One, you presume to attack the Realized One, the perfected one, the fully awakened
Buddha! Who are the pathetic Pāṭikaputtas to attack the Realized Ones, the perfected ones, the
fully awakened Buddhas?’
When Jāliya couldn’t get Pāṭikaputta to shift from his seat even with this simile, he said to him:
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‘Seeing himself as equal to the lion,
the jackal presumed “I’m the king of the beasts!”
But in reality he only managed to yelp,
and what’s a sad jackal’s squeal to the roar of a lion?
In the same way, reverend, while living on the harvest of the Holy One, you presume to attack
him!’
‘Following in the steps of another,
seeing himself grown fat on scraps,
until he doesn’t even see himself,
the jackal presumes he’s a tiger.

In the same way, reverend, while living on the harvest of the Holy One, you presume to attack
him!’
‘Gorged on frogs, and mice from the barn,
and carcasses tossed in the cemetery,
thriving in the great, empty wood,
the jackal presumed “I’m the king of the beasts!”
In the same way, reverend, while living on the harvest of the Holy One, enjoying the leftovers
of the Holy One, you presume to attack the Realized One, the perfected one, the fully awakened
Buddha! Who are the pathetic Pāṭikaputtas to attack the Realized Ones, the perfected ones, the
fully awakened Buddhas?’
When Jāliya couldn’t get Pāṭikaputta to shift from his seat even with this simile, he returned to
the assembly and said, ‘Pāṭikaputta has lost, sirs. He says “I’m coming, sir, I’m coming!” But
wriggle as he might, he can’t get up from his seat.’
When he said this, I said to the assembly, ‘The naked ascetic Pāṭikaputta is not capable of
coming into my presence, unless he gives up that statement and that intention, and lets go of
that view. If he thinks he can come into my presence without giving up those things, his head
may explode. The good Licchavis might even think, “Let’s bind Pāṭikaputta with straps and drag
him with a pair of oxen!” But either the straps will break or Pāṭikaputta will. Pāṭikaputta is not
capable of coming into my presence, otherwise his head may explode.’
Then, Bhaggava, I educated, encouraged, fired up, and inspired that assembly with a Dhamma
talk. I released that assembly from the great bondage, and lifted 84,000 beings from the great
swamp. Next I entered upon the fire element, rose into the sky to the height of seven palm trees,
and created a flame another seven palm trees high, blazing and smoking. Finally I landed at the
Great Wood, in the hall with the peaked roof.
Then Sunakkhatta came to me, bowed, and sat down to one side. I said to him, ‘What do you
think, Sunakkhatta? Did the declaration I made about Pāṭikaputta turn out to be correct, or not?’
‘Though I perform such a superhuman demonstration of psychic power you say this: “But sir,
the Buddha never performs any superhuman demonstrations of psychic power for me.” See how
far you have strayed!’
Though I spoke to Sunakkhatta like this, he still left this teaching and training, like someone
on the highway to hell.
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6. On Describing the Origin of the World
Bhaggava, I understand the origin of the world. I understand this, and what goes beyond it. Yet
since I do not misapprehend that understanding, I have realized extinguishment within myself.
Directly knowing this, the Realized One does not come to ruin.
There are some ascetics and brahmins who describe the origin of the world in their tradition
as created by the Lord God, by Brahmā. I go up to them and say, ‘Is it really true that this is the
venerables’ view?’ And they answer, ‘Yes’. I say to them, ‘But how do you describe in your
tradition that the origin of the world came about as created by the Lord God, by Brahmā?’ But
they cannot answer, and they even question me in return. So I answer them,
‘There comes a time when, reverends, after a very long period has passed, this cosmos
contracts. As the cosmos contracts, sentient beings are mostly headed for the realm of streaming
radiance. There they are mind-made, feeding on rapture, self-luminous, moving through the sky,
steadily glorious, and they remain like that for a very long time.
There comes a time when, after a very long period has passed, this cosmos expands. As it
expands an empty mansion of Brahmā appears. Then a certain sentient being—due to the
running out of their life-span or merit—passes away from that host of radiant deities and is
reborn in that empty mansion of Brahmā. There they are mind-made, feeding on rapture, self-
luminous, moving through the sky, steadily glorious, and they remain like that for a very long
time.
But after staying there all alone for a long time, they become dissatisfied and anxious, “Oh, if
only another being would come to this state of existence.”
Then other sentient beings—due to the running out of their life-span or merit—pass away
from that host of radiant deities and are reborn in that empty mansion of Brahmā in company
with that being. There they too are mind-made, feeding on rapture, self-luminous, moving
through the sky, steadily glorious, and they remain like that for a very long time.
Now, the being who was reborn there first thinks, “I am Brahmā, the Great Brahmā, the
those yet to be born. Why is that? Because first I thought, ‘Oh, if only another being would come
to this state of existence.’ Such was my heart’s wish, and then these creatures came to this state
of existence.”
And the beings who were reborn there later also think, “This must be Brahmā, the Great
Brahmā, the Undefeated, the Champion, the Universal Seer, the Wielder of Power, the Lord God,
the Maker, the Author, the Best, the Begetter, the Controller, the Father of those who have been
born and those yet to be born. And we have been created by him. Why is that? Because we see
that he was reborn here first, and we arrived later.”
And the being who was reborn first is more long-lived, beautiful, and illustrious than those
who arrived later.
They say: “He who is Brahmā—the Great Brahmā, the Undefeated, the Champion, the Universal
Seer, the Wielder of Power, the Lord God, the Maker, the Author, the Best, the Begetter, the
Controller, the Father of those who have been born and those yet to be born—is permanent,
everlasting, eternal, imperishable, remaining the same for all eternity. We who were created by
that Brahmā are impermanent, not lasting, short-lived, perishable, and have come to this state of
existence.” This is how you describe in your tradition that the origin of the world came about as
created by the Lord God, by Brahmā.’
They say, ‘That is what we have heard, Reverend Gotama, just as you say.’
Bhaggava, I understand the origin of the world. I understand this, and what goes beyond it. Yet
since I do not misapprehend that understanding, I have realized extinguishment within myself.
Directly knowing this, the Realized One does not come to ruin.
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as due to those depraved by play. I go up to them and say, ‘Is it really true that this is the
tradition that the origin of the world came about due to those depraved by play?’ But they cannot
answer, and they even question me in return. So I answer them,
‘Reverends, there are gods named “depraved by play”. They spend too much time laughing,
playing, and making merry. And in doing so, they lose their mindfulness, and they pass away
from that host of gods.
They say, “The gods not depraved by play don’t spend too much time laughing, playing, and
making merry. So they don’t lose their mindfulness, and don’t pass away from that host of gods.
They are permanent, everlasting, eternal, imperishable, remaining the same for all eternity. But
we who were depraved by play spent too much time laughing, playing, and making merry. In
doing so, we lost our mindfulness, and passed away from that host of gods. We are impermanent,
not lasting, short-lived, perishable, and have come to this state of existence.” This is how you
describe in your tradition that the origin of the world came about due to those depraved by play.’
Bhaggava, I understand the origin of the world. Directly knowing this, the Realized One does
not come to ruin.
as due to those who are malevolent. I go up to them and say, ‘Is it really true that this is the
tradition that the origin of the world came about due to those who are malevolent?’ But they
cannot answer, and they even question me in return. So I answer them,
‘Reverends, there are gods named “malevolent”. They spend too much time gazing at each
other, so they grow angry with each other, and their bodies and minds get tired. They pass away
from that host of gods.
They say, “The gods who are not malevolent don’t spend too much time gazing at each other,
so they don’t grow angry with each other, their bodies and minds don’t get tired, and they don’t
pass away from that host of gods. They are permanent, everlasting, eternal, imperishable,
remaining the same for all eternity. But we who were malevolent spent too much time gazing at
each other, so our minds grew angry with each other, our bodies and minds got tired, and we
passed away from that host of gods. We are impermanent, not lasting, short-lived, perishable,
and have come to this state of existence.” This is how you describe in your tradition that the
origin of the world came about due to those who are malevolent.’
Bhaggava, I understand the origin of the world. Directly knowing this, the Realized One does
not come to ruin.
as having arisen by chance. I go up to them and say, ‘Is it really true that this is the venerables’
view?’ And they answer, ‘Yes’. I say to them, ‘But how do you describe in your tradition that the
origin of the world came about by chance?’ But they cannot answer, and they even question me
in return. So I answer them,
‘Reverends, there are gods named “non-percipient beings”. When perception arises they pass
away from that host of gods.
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heart of such a kind that they recollect the arising of perception, but no further.
They say, “The self and the cosmos arose by chance. Why is that? Because formerly I didn’t
exist. Now from not being I’ve changed into being.” This is how you describe in your tradition
that the origin of the world came about by chance.’
I understand this, and what goes beyond it. Yet since I do not misapprehend that
understanding, I have realized extinguishment within myself. Directly knowing this, the Realized
One does not come to ruin.
Though I speak and explain like this, certain ascetics and brahmins misrepresent me with the
false, hollow, lying, untruthful claim: ‘The ascetic Gotama has a distorted perspective, and so
have his monks.
He says, “When one enters and remains in the liberation of the beautiful, at that time one only
perceives what is ugly.”
But I don’t say that. I say this: “When one enters and remains in the liberation of the beautiful,
at that time one only perceives what is beautiful.”’”
“They are the ones with a distorted perspective, sir, who regard the Buddha and the
mendicants in this way. Sir, I am quite confident that the Buddha is capable of teaching me so
that I can enter and remain in the liberation on the beautiful.”
“It’s hard for you to enter and remain in the liberation on the beautiful, since you have a
different view, creed, preference, practice, and tradition. Come now, Bhaggava, carefully
preserve the confidence that you have in me.”
“If it’s hard for me to enter and remain in the liberation on the beautiful, since I have a
different view, creed, preference, practice, and tradition, I shall carefully preserve the confidence
that I have in the Buddha.”
That is what the Buddha said. Satisfied, the wanderer Bhaggavagotta was happy with what the
Buddha said.
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25. The Lion’s Roar at Udumbarikā’s Monastery:
Udumbarika Sutta
1. On the Wanderer Nigrodha

Mountain.
Now at that time the wanderer Nigrodha was residing in the lady Udumbarikā’s monastery for
wanderers, together with a large assembly of three thousand wanderers. Then the householder
Sandhana left Rājagaha in the middle of the day to see the Buddha.
Then it occurred to him, “It’s the wrong time to see the Buddha, as he’s in retreat. And it’s the
wrong time to see the esteemed mendicants, as they’re in retreat. Why don’t I visit the wanderer
Nigrodha at the lady Udumbarikā’s monastery for wanderers?” So he went to the monastery of
the wanderers.
Now at that time, Nigrodha was sitting together with a large assembly of wanderers making an
uproar, a dreadful racket. They engaged in all kinds of unworthy talk, such as talk about kings,
bandits, and ministers; talk about armies, threats, and wars; talk about food, drink, clothes, and
beds; talk about garlands and fragrances; talk about family, vehicles, villages, towns, cities, and
countries; talk about women and heroes; street talk and well talk; talk about the departed; motley
talk; tales of land and sea; and talk about being reborn in this or that state of existence.
Nigrodha saw Sandhāna coming off in the distance, and hushed his own assembly: “Be quiet,
good sirs, don’t make a sound. The householder Sandhāna, a disciple of the ascetic Gotama, is
coming. He is included among the white-clothed lay disciples of the ascetic Gotama, who is
residing near Rājagaha. Such venerables like the quiet, are educated to be quiet, and praise the
quiet. Hopefully if he sees that our assembly is quiet he’ll see fit to approach.” Then those
wanderers fell silent.
Then Sandhāna went up to the wanderer Nigrodha, and exchanged greetings with him. When
the greetings and polite conversation were over, he sat down to one side and said to Nigrodha,
“The way the wanderers make an uproar as they sit together and talk about all kinds of unworthy
topics is one thing. It’s quite different to the way the Buddha frequents remote lodgings in the
wilderness and the forest that are quiet and still, far from the madding crowd, remote from
human settlements, and fit for retreat.”
When Sandhāna said this, Nigrodha said to him, “Surely, householder, you should know better!
With whom does the ascetic Gotama converse? With whom does he engage in discussion? With
whom does he achieve lucidity of wisdom? Staying in empty huts has destroyed the ascetic
Gotama’s wisdom. Not frequenting assemblies, he is unable to hold a discussion. He just lurks on
the periphery. He’s just like the nilgai antelope, circling around and lurking on the periphery.
Please, householder, let the ascetic Gotama come to this assembly. I’ll sink him with just one
question! I’ll roll him over and wrap him up like a hollow pot!”
With clairaudience that is purified and superhuman, the Buddha heard this discussion
between the householder Sandhāna and the wanderer Nigrodha. Then the Buddha descended
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Vulture’s Peak Mountain and went to the peacocks’ feeding ground on the bank of the
Sumāgadhā, where he practiced walking meditation in the open air.
Nigrodha saw him, and hushed his own assembly: “Be quiet, good sirs, don’t make a sound. The
ascetic Gotama is walking meditation on the bank of the Sumāgadhā. The venerable likes quiet
and praises quiet. Hopefully if he sees that our assembly is quiet he’ll see fit to approach. If he
comes, I’ll ask him this question: ‘Sir, what teaching do you use to guide your disciples, through
which they claim solace in the fundamental purpose of the spiritual life?’” Then those wanderers
fell silent.
2. Mortification in Disgust of Sin

Then the Buddha went up to the wanderer Nigrodha, who said to him, “Come, Blessed One!
Welcome, Blessed One! It’s been a long time since you took the opportunity to come here. Please,
sir, sit down, this seat is ready.” The Buddha sat on the seat spread out, while Nigrodha took a
low seat and sat to one side. The Buddha said to him, “Nigrodha, what were you sitting talking
about just now? What conversation was unfinished?”
Nigrodha said, “Well, sir, I saw you walking meditation and said: ‘If the ascetic Gotama comes,
I’ll ask him this question: “Sir, what teaching do you use to guide your disciples, through which
they claim solace in the fundamental purpose of the spiritual life?”’ This is the conversation that
was unfinished when the Buddha arrived.”
“It’s hard for you to understand this, Nigrodha, since you have a different view, creed,
preference, practice, and tradition. Please ask me a question about the higher mortification in
disgust of sin in your own tradition: ‘How are the conditions for the mortification in disgust of sin
completed, and how are they incomplete?’”
When he said this, those wanderers made an uproar, “It’s incredible, it’s amazing! The ascetic
Gotama has such power and might! For he sets aside his own doctrine and invites discussion on
the doctrine of others!”
Then Nigrodha, having quieted those wanderers, said to the Buddha, “Sir, we teach
mortification in disgust of sin, regarding it as essential and clinging to it. How are the conditions
for the mortification in disgust of sin completed, and how are they incomplete?”
“It’s when a mortifier goes naked, ignoring conventions. They lick their hands, and don’t come
or wait when asked. They don’t consent to food brought to them, or food prepared on purpose
for them, or an invitation for a meal. They don’t receive anything from a pot or bowl; or from
someone who keeps sheep, or who has a weapon or a shovel in their home; or where a couple is
eating; or where there is a woman who is pregnant, breast-feeding, or who has a man in her
home; or where there’s a dog waiting or flies buzzing. They accept no fish or meat or liquor or
wine, and drink no beer. They go to just one house for alms, taking just one mouthful, or two
houses and two mouthfuls, up to seven houses and seven mouthfuls. They feed on one saucer a
day, two saucers a day, up to seven saucers a day. They eat once a day, once every second day, up
to once a week, and so on, even up to once a fortnight. They live committed to the practice of
eating food at set intervals. They eat herbs, millet, wild rice, poor rice, water lettuce, rice bran,
scum from boiling rice, sesame flour, grass, or cow dung. They survive on forest roots and fruits,
or eating fallen fruit. They wear robes of sunn hemp, mixed hemp, corpse-wrapping cloth, rags,
lodh tree bark, antelope hide (whole or in strips), kusa grass, bark, wood-chips, human hair,
horse-tail hair, or owls’ wings. They tear out their hair and beard, committed to this practice.
They constantly stand, refusing seats. They squat, committed to persisting in the squatting
position. They lie on a mat of thorns, making a mat of thorns their bed. They make their bed on a
plank, or the bare ground. They lie only on one side. They wear dust and dirt. They stay in the
open air. They sleep wherever they lay their mat. They eat unnatural things, committed to the
practice of eating unnatural foods. They don’t drink, committed to the practice of not drinking
liquids. They’re committed to the practice of immersion in water three times a day, including the
evening.
What do you think, Nigrodha? If this is so, is the mortification in disgust of sin complete, or
incomplete?”
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“Clearly, sir, if that is so the mortification in disgust of sin is complete, not incomplete.”
“But even such a completed mortification has many defects, I say.”
2.1. Defects
“But how does the Buddha say that even such a completed mortification has many defects?”
“Firstly, a mortifier undertakes a practice of mortification. They’re happy with that, as they’ve
got all they wished for. This is a defect in that mortifier.
Furthermore, a mortifier undertakes a practice of mortification. They glorify themselves and
put others down on account of that. This too is a defect in that mortifier.
Furthermore, a mortifier undertakes a practice of mortification. They become indulgent and
infatuated and fall into negligence on account of that. This too is a defect in that mortifier.
Furthermore, a mortifier undertakes a practice of mortification. They generate possessions,
honor, and popularity through that mortification. They’re happy with that, as they’ve got all they
wished for. This too is a defect in that mortifier.
honor, and popularity through that mortification. They glorify themselves and put others down
on account of that. This too is a defect in that mortifier.
honor, and popularity through that mortification. They become indulgent and infatuated and fall
into negligence on account of that. This too is a defect in that mortifier.
Furthermore, a mortifier becomes fussy about food, saying, ‘This agrees with me, this doesn’t
agree with me.’ What doesn’t agree with them they reluctantly give up. But what does agree with
them they eat tied, infatuated, attached, blind to the drawbacks, and not understanding the
escape. This too is a defect in that mortifier.
Furthermore, a mortifier undertakes a practice of mortification out of longing for possessions,
honor, and popularity, thinking, ‘Kings, royal ministers, aristocrats, brahmins, householders, and
sectarians will honor me!’ This too is a defect in that mortifier.
Furthermore, a mortifier rebukes a certain ascetic or brahmin, ‘But what is this one doing,
living in abundance! According to this ascetic’s doctrine, everything— plants propagated from
roots, stems, cuttings, or joints; and those from regular seeds as the fifth—is crunched together
like the thunder of a tooth-hammer!’ This too is a defect in that mortifier.
Furthermore, a mortifier sees a certain ascetic or brahmin being honored, respected,
esteemed, and venerated among good families. They think, ‘This one, who lives in abundance, is
honored, respected, esteemed, and venerated among good families. But I, a self-mortifier who
lives rough, am not honored, respected, esteemed, and venerated among good families.’ Thus
they give rise to jealousy and stinginess regarding families. This too is a defect in that mortifier.
Furthermore, a mortifier sits meditation only when people can see them. This too is a defect in
that mortifier.
Furthermore, a mortifier sneaks about among families, thinking, ‘This is part of my
mortification; this is part of my mortification.’ This too is a defect in that mortifier.
Furthermore, a mortifier sometimes behaves in an underhand manner. When asked whether
something agrees with them, they say it does, even though it doesn’t. Or they say it doesn’t, even
though it does. Thus they tell a deliberate lie. This too is a defect in that mortifier.
Furthermore, a mortifier disagrees with the way that the Realized One or their disciple teaches
Dhamma, even when they make a valid point. This too is a defect in that mortifier.
Furthermore, a mortifier is irritable and hostile … offensive and contemptuous … jealous and
stingy … devious and deceitful … obstinate and vain … they have wicked desires, falling under the
sway of wicked desires … they have wrong view, being attached to an extremist view … they’re
attached to their own views, holding them tight, and refusing to let go. This too is a defect in that
mortifier.
What do you think, Nigrodha? Are such mortifications defective or not?”
“Clearly, sir, they’re defective. It’s possible that a mortifier might have all of these defects, let
alone one or other of them.”
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2.2. On Reaching the Shoots
“Firstly, Nigrodha, a mortifier undertakes a practice of mortification. But they’re not happy with
that, as they still haven’t got all they wished for. So they’re pure on that point.
Furthermore, a mortifier undertakes a practice of mortification. They don’t glorify themselves
or put others down on account of that. So they’re pure on that point.
They don’t become indulgent …
honor, and popularity through that mortification. They’re not happy with that, as they still
haven’t got all they wished for …
They don’t glorify themselves and put others down on account of possessions, honor, and
popularity …
They don’t become indulgent because of it … So they’re pure on that point.
Furthermore, a mortifier doesn’t become fussy about food, saying, ‘This agrees with me, this
doesn’t agree with me.’ What doesn’t agree with them they readily give up. But what does agree
with them they eat without being tied, infatuated, attached, blind to the drawbacks, and not
understanding the escape. So they’re pure on that point.
Furthermore, a mortifier doesn’t undertake a practice of mortification out of longing for
possessions, honor, and popularity … ‘Kings, royal ministers, aristocrats, brahmins, householders,
and sectarians will honor me!’ So they’re pure on that point.
Furthermore, a mortifier doesn’t rebuke a certain ascetic or brahmin, ‘But what is this one
doing, living in abundance! According to this ascetic’s doctrine, everything— plants propagated
from roots, stems, cuttings, or joints; and those from regular seeds as the fifth—is crunched
together like the thunder of a tooth-hammer!’ So they’re pure on that point.
Furthermore, a mortifier sees a certain ascetic or brahmin being honored, respected,
esteemed, and venerated among good families. It never occurs to them, ‘This one, who lives in
abundance, is honored, respected, esteemed, and venerated among good families. But I, a self-
mortifier who lives rough, am not honored, respected, esteemed, and venerated among good
families.’ Thus they don’t give rise to jealousy and stinginess regarding families. So they’re pure
on that point.
Furthermore, a mortifier doesn’t sit meditation only when people can see them. So they’re
pure on that point.
Furthermore, a mortifier doesn’t sneak about among families, thinking, ‘This is part of my
mortification; this is part of my mortification.’ So they’re pure on that point.
Furthermore, a mortifier never behaves in an underhand manner. When asked whether
something agrees with them, they say it doesn’t when it doesn’t. Or they say it does when it does.
Thus they don’t tell a deliberate lie. So they’re pure on that point.
Furthermore, a mortifier agrees with the way that the Realized One or their disciple teaches
Dhamma when they make a valid point. So they’re pure on that point.
Furthermore, a mortifier is not irritable and hostile … offensive and contemptuous … jealous
and stingy … devious and deceitful … obstinate and vain … they don’t have wicked desires … and
wrong view … they’re not attached to their own views, holding them tight, and refusing to let go.
So they’re pure on that point.
What do you think, Nigrodha? If this is so, is the mortification in disgust of sin purified or
not?”
“Clearly, sir, it is purified. It has reached the peak and the pith.”
“No, Nigrodha, at this point the mortification in disgust of sin has not yet reached the peak
and the pith. Rather, it has only reached the shoots.”
2.3. On Reaching the Bark
“But at what point, sir, does the mortification in disgust of sin reach the peak and the pith?
Please help me reach the peak and the pith!”
“Nigrodha, take a mortifier who is restrained in the fourfold restraint. And how is a mortifier
restrained in the fourfold restraint? It’s when a mortifier doesn’t kill living creatures, doesn’t get
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others to kill, and doesn’t approve of killing. They don’t steal, get others to steal, or approve of
stealing. They don’t lie, get others to lie, or approve of lying. They don’t expect rewards from
their practice, they don’t lead others to expect rewards, and they don’t approve of expecting
rewards. That’s how a mortifier is restrained in the fourfold restraint.
When a mortifier has the fourfold restraint, that is their mortification. They step forward, not
falling back. They frequent a secluded lodging—a wilderness, the root of a tree, a hill, a ravine, a
mountain cave, a charnel ground, a forest, the open air, a heap of straw. After the meal, they
return from alms-round, sit down cross-legged with their body straight, and establish
mindfulness right there. Giving up desire for the world, they meditate with a heart rid of desire,
cleansing the mind of desire. Giving up ill will and malevolence, they meditate with a mind rid of
ill will, full of compassion for all living beings, cleansing the mind of ill will. Giving up dullness
and drowsiness, they meditate with a mind rid of dullness and drowsiness, perceiving light,
mindful and aware, cleansing the mind of dullness and drowsiness. Giving up restlessness and
remorse, they meditate without restlessness, their mind peaceful inside, cleansing the mind of
restlessness and remorse. Giving up doubt, they meditate having gone beyond doubt, not
undecided about skillful qualities, cleansing the mind of doubt.
They give up these five hindrances, corruptions of the heart that weaken wisdom. Then they
meditate spreading a heart full of love to one direction, and to the second, and to the third, and
to the fourth. In the same way above, below, across, everywhere, all around, they spread a heart
full of love to the whole world—abundant, expansive, limitless, free of enmity and ill will. They
meditate spreading a heart full of compassion … They meditate spreading a heart full of rejoicing
… They meditate spreading a heart full of equanimity to one direction, and to the second, and to
the third, and to the fourth. In the same way above, below, across, everywhere, all around, they
spread a heart full of equanimity to the whole world—abundant, expansive, limitless, free of
enmity and ill will.
not?”
and the pith. Rather, it has only reached the bark.”
2.4. On Reaching the Softwood
“Nigrodha, take a mortifier who is restrained in the fourfold restraint. They give up these five
hindrances, corruptions of the heart that weaken wisdom. Then they meditate spreading a heart
full of love … compassion … rejoicing … equanimity.
They recollect many kinds of past lives, that is, one, two, three, four, five, ten, twenty, thirty,
forty, fifty, a hundred, a thousand, a hundred thousand rebirths; many eons of the world
contracting, many eons of the world expanding, many eons of the world contracting and
recollect their many kinds of past lives, with features and details.
not?”
and the pith. Rather, it has only reached the softwood.”
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3. On Reaching the Heartwood
“Nigrodha, take a mortifier who is restrained in the fourfold restraint. They give up these five
hindrances, corruptions of the heart that weaken wisdom. Then they meditate spreading a heart
full of love … equanimity … They recollect many kinds of past lives, with features and details.
With clairvoyance that is purified and superhuman, they see sentient beings passing away and
understand how sentient beings are reborn according to their deeds: ‘These dear beings did bad
things by way of body, speech, and mind. They spoke ill of the noble ones; they had wrong view;
and they chose to act out of that wrong view. When their body breaks up, after death, they’re
reborn in a place of loss, a bad place, the underworld, hell. These dear beings, however, did good
things by way of body, speech, and mind. They never spoke ill of the noble ones; they had right
view; and they chose to act out of that right view. When their body breaks up, after death, they’re
reborn in a good place, a heavenly realm.’ And so, with clairvoyance that is purified and
reborn according to their deeds.
not?”
“Nigrodha, at this point the mortification in disgust of sin has reached the peak and the pith.
Nigrodha, remember you said this to me: ‘Sir, what teaching do you use to guide your disciples,
through which they claim solace in the fundamental purpose of the spiritual life?’ Well, there is
something better and finer than this. That’s what I use to guide my disciples, through which they
claim solace in the fundamental purpose of the spiritual life.”
When he said this, those wanderers made an uproar, “In that case, we’re lost, and so is our
tradition! We don’t know anything better or finer than that!”
4. Nigrodha Feels Depressed

Then the householder Sandhāna realized, “Obviously, now these wanderers want to listen to
what the Buddha says. They’re paying attention and applying their minds to understand!”
So he said to the wanderer Nigrodha, “Nigrodha, remember you said this to me: ‘Surely,
householder, you should know better! With whom does the ascetic Gotama converse? With
whom does he engage in discussion? With whom does he achieve lucidity of wisdom? Staying in
empty huts has destroyed the ascetic Gotama’s wisdom. Not frequenting assemblies, he is unable
to hold a discussion. He just lurks on the periphery. He’s just like the nilgai antelope, circling
around and lurking on the periphery. Please, householder, let the ascetic Gotama come to this
assembly. I’ll sink him with just one question! I’ll roll him over and wrap him up like a hollow
pot!’ Now the Blessed One, perfected and fully awakened, has arrived here. Why don’t you send
him out of the assembly to the periphery like a nilgai antelope? Why don’t you sink him with just
one question? Why don’t you roll him over and wrap him up like a hollow pot?” When he said
this, Nigrodha sat silent, embarrassed, shoulders drooping, downcast, depressed, with nothing to
say.
Knowing this, the Buddha said to him, “Is it really true, Nigrodha—are those your words?”
“It’s true, sir, those are my words. It was foolish, stupid, and unskillful of me.”
“What do you think, Nigrodha? Have you heard that wanderers of the past who were elderly
and senior, the teachers of teachers, said that when the perfected ones, the fully awakened
Buddhas of the past came together, they made an uproar, a dreadful racket as they sat and talked
about all kinds of unworthy topics, like you do in your tradition these days? Or did they say that
the Buddhas frequented remote lodgings in the wilderness and the forest that are quiet and still,
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far from the madding crowd, remote from human settlements, and fit for retreat, like I do these
days?”
“I have heard that wanderers of the past who were elderly and senior, said that when the
perfected ones, the fully awakened Buddhas of the past came together, they didn’t make an
uproar, like I do in my tradition these days. They said that the Buddhas of the past frequented
remote lodgings in the wilderness, like the Buddha does these days.”
“Nigrodha, you are a sensible and mature man. Did it not occur to you: ‘The Blessed One is
awakened, tamed, serene, crossed over, and extinguished. And he teaches Dhamma for
awakening, taming, serenity, crossing over, and extinguishment’?”
5. The Culmination of the Spiritual Path

Nigrodha said, “I have made a mistake, sir. It was foolish, stupid, and unskillful of me to speak in
that way. Please, sir, accept my mistake for what it is, so I will restrain myself in future.”
“Indeed, Nigrodha, you made a mistake. It was foolish, stupid, and unskillful of you to speak in
that way. But since you have recognized your mistake for what it is, and have dealt with it
properly, I accept it. For it is growth in the training of the noble one to recognize a mistake for
what it is, deal with it properly, and commit to restraint in the future. Nigrodha, this is what I
say:
Let a sensible person come—neither devious nor deceitful, a person of integrity. I teach and
instruct them. By practicing as instructed they will realize the supreme end of the spiritual path
in this very life, in seven years. They will live having achieved with their own insight the goal for
which gentlemen rightly go forth from the lay life to homelessness. Let alone seven years. Let a
sensible person come—neither devious nor deceitful, a person of integrity. I teach and instruct
them. By practicing as instructed they will realize the supreme end of the spiritual path in this
very life, in six years … five years … four years … three years … two years … one year … seven
months … six months … five months … four months … three months … two months … one month
… a fortnight. Let alone a fortnight. Let a sensible person come—neither devious nor deceitful, a
person of integrity. I teach and instruct them. By practicing as instructed they will realize the
supreme end of the spiritual path in this very life, in seven days.
6. The Wanderers Feel Depressed

Nigrodha, you might think, ‘The ascetic Gotama speaks like this because he wants pupils.’ But you
should not see it like this. Let your teacher remain your teacher.
You might think, ‘The ascetic Gotama speaks like this because he wants us to give up our
recitation.’ But you should not see it like this. Let your recitation remain as it is.
You might think, ‘The ascetic Gotama speaks like this because he wants us to give up our
livelihood.’ But you should not see it like this. Let your livelihood remain as it is.
You might think, ‘The ascetic Gotama speaks like this because he wants us to start doing things
that are unskillful and considered unskillful in our tradition.’ But you should not see it like this.
Let those things that are unskillful and considered unskillful in your tradition remain as they are.
You might think, ‘The ascetic Gotama speaks like this because he wants us to stop doing things
that are skillful and considered skillful in our tradition.’ But you should not see it like this. Let
those things that are skillful and considered skillful in your tradition remain as they are.
I do not speak for any of these reasons. Nigrodha, there are things that are unskillful,
corrupted, leading to future lives, hurtful, resulting in suffering and future rebirth, old age, and
death. I teach Dhamma so that those things may be given up. When you practice accordingly,
corrupting qualities will be given up in you and cleansing qualities will grow. You’ll enter and
remain in the fullness and abundance of wisdom, having realized it with your own insight in this
very life.”
When this was said, those wanderers sat silent, dismayed, shoulders drooping, downcast,
depressed, with nothing to say, as if their minds were possessed by Māra. Then the Buddha
thought, “All these foolish people have been touched by the Wicked One! For not even a single
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one thinks, ‘Come, let us lead the spiritual life under the ascetic Gotama for the sake of
enlightenment—for what do seven days matter?’
Then the Buddha, having roared his lion’s roar in the lady Udumbarikā’s monastery for
wanderers, rose into the air and landed on Vulture’s Peak. Meanwhile, the householder Sandhāna
just went back to Rājagaha.
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26. The Wheel-Turning Monarch:
Cakkavatti Sutta
1. Taking Refuge in Oneself

So I have heard. At one time the Buddha was staying in the land of the Magadhans at Mātulā. There
the Buddha addressed the mendicants, “Mendicants!”
“Mendicants, be your own island, your own refuge, with no other refuge. Let the teaching be
your island and your refuge, with no other refuge. And how does a mendicant do this? They
meditate observing an aspect of the body—keen, aware, and mindful, rid of desire and aversion
for the world. They meditate observing an aspect of feelings … mind … principles—keen, aware,
and mindful, rid of desire and aversion for the world. That’s how a mendicant is their own island,
their own refuge, with no other refuge. That’s how they let the teaching be their island and their
refuge, with no other refuge.
You should roam inside your own territory, the domain of your fathers. If you roam inside
your own territory, the domain of your fathers, Māra won’t catch you or get hold of you. It is due
to undertaking skillful qualities that this merit grows.
2. King Daḷhanemi
Once upon a time, mendicants, there was a king named Daḷhanemi who was a wheel-turning
monarch, a just and principled king. His dominion extended to all four sides, he achieved stability
in the country, and he possessed the seven treasures. He had the following seven treasures: the
wheel, the elephant, the horse, the jewel, the woman, the treasurer, and the counselor as the
seventh treasure. He had over a thousand sons who were valiant and heroic, crushing the armies
of his enemies. After conquering this land girt by sea, he reigned by principle, without rod or
sword.
Then, after many years, many hundred years, many thousand years had passed, King
Daḷhanemi addressed one of his men, ‘My good man, when you see that the heavenly wheel-
treasure has receded back from its place, please tell me.’
‘Yes, Your Majesty,’ replied that man.
After many thousand years had passed, that man saw that the heavenly wheel-treasure had
receded back from its place. So he went to King Daḷhanemi and said, ‘Please sire, you should know
that your heavenly wheel-treasure has receded back from its place.’
So the king summoned the crown prince and said, ‘Dear prince, my heavenly wheel-treasure
has receded back from its place. I’ve heard that when this happens to a wheel-turning monarch,
he does not have long to live. I have enjoyed human pleasures. Now it is time for me to seek
heavenly pleasures. Come, dear prince, rule this land surrounded by ocean! I shall shave off my
hair and beard, dress in ocher robes, and go forth from the lay life to homelessness.’
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And so, after carefully instructing the crown prince in kingship, King Daḷhanemi shaved off his
hair and beard, dressed in ocher robes, and went forth from the lay life to homelessness. Seven
days later the heavenly wheel-treasure vanished.
Then a certain man approached the newly anointed aristocrat king and said, ‘Please sire, you
should know that the heavenly wheel-treasure has vanished.’ At that the king was unhappy and
experienced unhappiness. He went to the royal sage and said, ‘Please sire, you should know that
the heavenly wheel-treasure has vanished.’
When he said this, the royal sage said to him, ‘Don’t be unhappy at the vanishing of the wheel-
treasure. My dear, the wheel-treasure is not inherited from your father. Come now, my dear,
implement the noble duties of a wheel-turning monarch. If you do so, it’s possible that—on a
fifteenth day sabbath, having bathed your head and gone upstairs in the stilt longhouse to
observe the sabbath—the heavenly wheel-treasure will appear to you, with a thousand spokes,
with rim and hub, complete in every detail.’
2.1. The Noble Duties of a Wheel-Turning Monarch
‘But sire, what are the noble duties of a wheel-turning monarch?’
‘Well then, my dear, relying only on principle—honoring, respecting, and venerating principle,
having principle as your flag, banner, and authority—provide just protection and security for
your court, troops, aristocrats, vassals, brahmins and householders, people of town and country,
ascetics and brahmins, beasts and birds. Do not let injustice prevail in the realm. Pay money to
the penniless in the realm.
And there are ascetics and brahmins in the realm who avoid intoxication and negligence, are
settled in patience and gentleness, and who tame, calm, and extinguish themselves. From time to
time you should go up to them and ask: “Sirs, what is skillful? What is unskillful? What is
blameworthy? What is blameless? What should be cultivated? What should not be cultivated?
Doing what leads to my lasting harm and suffering? Doing what leads to my lasting welfare and
happiness?” Having heard them, you should reject what is unskillful and undertake and follow
what is skillful.
These are the noble duties of a wheel-turning monarch.’
2.2. The Wheel-Treasure Appears
‘Yes, Your Majesty,’ replied the new king to the royal sage. And he implemented the noble duties
of a wheel-turning monarch.
While he was implementing them, on a fifteenth day sabbath, he had bathed his head and gone
upstairs in the stilt longhouse to observe the sabbath. And the heavenly wheel-treasure appeared
to him, with a thousand spokes, with rim and hub, complete in every detail. Seeing this, the king
thought, ‘I have heard that when the heavenly wheel-treasure appears to a king in this way, he
becomes a wheel-turning monarch. Am I then a wheel-turning monarch?’
Then the anointed king, rising from his seat and arranging his robe over one shoulder, took a
ceremonial vase in his left hand and besprinkled the wheel-treasure with his right hand, saying,
‘Roll forth, O wheel-treasure! Triumph, O wheel-treasure!’
Then the wheel-treasure rolled towards the east. And the king followed it together with his
army of four divisions. In whatever place the wheel-treasure stood still, there the king came to
stay together with his army. And any opposing rulers of the eastern quarter came to the wheel-
turning monarch and said, ‘Come, great king! Welcome, great king! We are yours, great king,
instruct us.’ The wheel-turning monarch said, ‘Do not kill living creatures. Do not steal. Do not
commit sexual misconduct. Do not lie. Do not drink alcohol. Maintain the current level of
taxation.’ And so the opposing rulers of the eastern quarter became his vassals.
Then the wheel-treasure, having plunged into the eastern ocean and emerged again, rolled
towards the south. … Having plunged into the southern ocean and emerged again, it rolled
towards the west. …
Having plunged into the western ocean and emerged again, it rolled towards the north,
followed by the king together with his army of four divisions. In whatever place the wheel-
treasure stood still, there the king came to stay together with his army. And any opposing rulers
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of the northern quarter came to the wheel-turning monarch and said, ‘Come, great king!
Welcome, great king! We are yours, great king, instruct us.’ The wheel-turning monarch said, ‘Do
not kill living creatures. Do not steal. Do not commit sexual misconduct. Do not lie. Do not drink
alcohol. Maintain the current level of taxation.’ And so the rulers of the northern quarter became
his vassals.
And then the wheel-treasure, having triumphed over this land surrounded by ocean, returned
to the royal capital. There it stood still by the gate to the royal compound at the High Court as if
fixed to an axle, illuminating the royal compound.
3. On Subsequent Wheel-Turning Monarchs

And for a second time, and a third, a fourth, a fifth, a sixth, and a seventh time, a wheel-turning
monarch was established in exactly the same way. And after many years the seventh wheel-
turning monarch went forth, handing the realm over to the crown prince.
Seven days later the heavenly wheel-treasure vanished.
Then a certain man approached the newly anointed aristocrat king and said, ‘Please sire, you
should know that the heavenly wheel-treasure has vanished.’ At that the king was unhappy and
experienced unhappiness. But he didn’t go to the royal sage and ask about the noble duties of a
wheel-turning monarch. He just governed the country according to his own ideas. So governed,
the nations did not prosper like before, as they had when former kings implemented the noble
duties of a wheel-turning monarch.
Then the ministers and counselors, the treasury officials, military officers, guardsmen, and
advisers gathered and said to the king, ‘Sire, when governed according to your own ideas, the
nations do not prosper like before, as they did when former kings implemented the noble duties
of a wheel-turning monarch. In your realm are found ministers and counselors, treasury officials,
military officers, guardsmen, and advisers—both ourselves and others—who remember the noble
duties of a wheel-turning monarch. Please, Your Majesty, ask us about the noble duties of a
wheel-turning monarch. We will answer you.’
4. On the Period of Decline

So the anointed king asked the assembled ministers and counselors, treasury officials, military
officers, guardsmen, and advisers about the noble duties of a wheel-turning monarch. And they
answered him. But after listening to them, he didn’t provide just protection and security. Nor did
he pay money to the penniless in the realm. And so poverty grew widespread.
When poverty was widespread, a certain person stole from others, with the intention to
commit theft. They arrested him and presented him to the king, saying, ‘Your Majesty, this
person stole from others with the intention to commit theft.’
The king said to that person, ‘Is it really true, mister, that you stole from others with the
intention to commit theft?’
‘It’s true, sire.’
‘What was the reason?’
‘Sire, I can’t survive.’
So the king paid some money to that person, saying, ‘With this money, mister, keep yourself
alive, and provide for your mother and father, partners and children. Work for a living, and
establish an uplifting religious donation for ascetics and brahmins that’s conducive to heaven,
ripens in happiness, and leads to heaven.’
But then another man stole something from others. They arrested him and presented him to
the king, saying, ‘Your Majesty, this person stole from others.’
The king said to that person, ‘Is it really true, mister, that you stole from others?’
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So the king paid some money to that person, saying, ‘With this money, mister, keep yourself
alive, and provide for your mother and father, partners and children. Work for a living, and
establish an uplifting religious donation for ascetics and brahmins that’s conducive to heaven,
ripens in happiness, and leads to heaven.’
People heard about this: ‘It seems the king is paying money to anyone who steals from others!’
It occurred to them, ‘Why don’t we steal from others?’ So then another man stole something
from others.
They arrested him and presented him to the king, saying, ‘Your Majesty, this person stole from
others.’
Then the king thought, ‘If I pay money to anyone who steals from others, it will only increase
the stealing. I’d better make an end of this person, finish him off, and chop off his head.’
Then he ordered his men, ‘Well then, my men, tie this man’s arms tightly behind his back with
a strong rope. Shave his head and march him from street to street and square to square to the
beating of a harsh drum. Then take him out the south gate and make an end of him, finish him
off, and chop off his head.’
‘Yes, Your Majesty,’ they replied, and did as he commanded.
People heard about this: ‘It seems the king is chopping the head off anyone who steals from
others!’ It occurred to them, ‘We’d better have sharp swords made. Then when we steal from
others, we’ll make an end of them, finish them off, and chop off their heads.’ They had sharp
swords made. Then they started to make raids on villages, towns, and cities, and to infest the
highways. And they chopped the heads off anyone they stole from.
And so, mendicants, from not paying money to the penniless, poverty became widespread.
When poverty was widespread, theft became widespread. When theft was widespread, swords
became widespread. When swords were widespread, killing living creatures became widespread.
And for the sentient beings among whom killing was widespread, their lifespan and beauty
declined. Those people lived for 80,000 years, but their children lived for 40,000 years.
Among the people who lived for 40,000 years, a certain person stole something from others.
They arrested him and presented him to the king, saying, ‘Your Majesty, this person stole from
others.’
‘No, sire,’ he said, deliberately lying.
And so, mendicants, from not paying money to the penniless, poverty, theft, swords, and
killing became widespread. When killing was widespread, lying became widespread. And for the
sentient beings among whom lying was widespread, their lifespan and beauty declined. Those
people who lived for 40,000 years had children who lived for 20,000 years.
Among the people who lived for 20,000 years, a certain person stole something from others.
Someone else reported this to the king, ‘Your Majesty, such-and-such person stole from others,’
he said, going behind his back.
And so, mendicants, from not paying money to the penniless, poverty, theft, swords, killing,
and lying became widespread. When lying was widespread, backbiting became widespread. And
for the sentient beings among whom backbiting was widespread, their lifespan and beauty
declined. Those people who lived for 20,000 years had children who lived for 10,000 years.
Among the people who lived for 10,000 years, some were more beautiful than others. And the
ugly beings, coveting the beautiful ones, committed adultery with others’ wives.
And so, mendicants, from not paying money to the penniless, poverty, theft, swords, killing,
lying, and backbiting became widespread. When backbiting was widespread, sexual misconduct
became widespread. And for the sentient beings among whom sexual misconduct was
widespread, their lifespan and beauty declined. Those people who lived for 10,000 years had
children who lived for 5,000 years.
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Among the people who lived for 5,000 years, two things became widespread: harsh speech and
talking nonsense. For the sentient beings among whom these two things were widespread, their
lifespan and beauty declined. Those people who lived for 5,000 years had some children who lived
for 2,500 years, while others lived for 2,000 years.
Among the people who lived for 2,500 years, desire and ill will became widespread. For the
sentient beings among whom desire and ill will were widespread, their lifespan and beauty
declined. Those people who lived for 2,500 years had children who lived for 1,000 years.
Among the people who lived for 1,000 years, wrong view became widespread. For the sentient
beings among whom wrong view was widespread, their lifespan and beauty declined. Those
people who lived for 1,000 years had children who lived for five hundred years.
Among the people who lived for five hundred years, three things became widespread: illicit
desire, immoral greed, and wrong thoughts. For the sentient beings among whom these three
things were widespread, their lifespan and beauty declined. Those people who lived for five
hundred years had some children who lived for two hundred and fifty years, while others lived
for two hundred years.
Among the people who lived for two hundred and fifty years, three things became widespread:
lack of due respect for mother and father, ascetics and brahmins, and failure to honor the elders
in the family.
And so, mendicants, from not paying money to the penniless, all these things became
widespread—poverty, theft, swords, killing, lying, backbiting, sexual misconduct, harsh speech
and talking nonsense, desire and ill will, wrong view, illicit desire, immoral greed, and wrong
thoughts, and lack of due respect for mother and father, ascetics and brahmins, and failure to
honor the elders in the family. For the sentient beings among whom these things were
widespread, their lifespan and beauty declined. Those people who lived for two hundred and fifty
years had children who lived for a hundred years.
5. When People Live for Ten Years

There will come a time, mendicants, when these people will have children who live for ten years.
Among the people who live for ten years, girls will be marriageable at five. The following flavors
will disappear: ghee, butter, oil, honey, molasses, and salt. The best kind of food will be finger
millet, just as fine rice with meat is the best kind of food today.
The ten ways of doing skillful deeds will totally disappear, and the ten ways of doing unskillful
deeds will explode in popularity. Those people will not even have the word ‘skillful’, still less
anyone who does what is skillful. And anyone who disrespects mother and father, ascetics and
brahmins, and fails to honor the elders in the family will be venerated and praised, just as the
opposite is venerated and praised today.
There’ll be no recognition of the status of mother, aunts, or wives and partners of teachers and
respected people. The world will become promiscuous, like goats and sheep, chickens and pigs,
and dogs and jackals.
They’ll be full of hostility towards each other, with acute ill will, malevolence, and thoughts of
murder. Even a mother will feel like this for her child, and the child for its mother, father for
child, child for father, brother for sister, and sister for brother. They’ll be just like a deer hunter
when he sees a deer—full of hostility, ill will, malevolence, and thoughts of killing.
Among the people who live for ten years, there will be an interregnum of swords lasting seven
days. During that time they will see each other as beasts. Sharp swords will appear in their hands,
with which they’ll take each other’s life, crying, ‘It’s a beast! It’s a beast!’
But then some of those beings will think, ‘Let us neither be perpetrators nor victims! Why
don’t we hide in thick grass, thick jungle, thick trees, inaccessible riverlands, or rugged
mountains and survive on forest roots and fruits?’ So that’s what they do.
When those seven days have passed, having emerged from their hiding places and embraced
each other, they will come together in one voice and cry, ‘How fantastic, dear being, you live!
How fantastic, dear being, you live!’
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6. The Period of Growth
Then those beings will think, ‘It’s because we undertook unskillful things that we suffered such
an extensive loss of our relatives. We’d better do what’s skillful. What skillful thing should we do?
Why don’t we refrain from killing living creatures? Having undertaken this skillful thing we’ll
live by it.’ So that’s what they do. Because of undertaking this skillful thing, their lifespan and
beauty will grow. Those people who live for ten years will have children who live for twenty
years.
Then those beings will think, ‘Because of undertaking this skillful thing, our lifespan and
beauty are growing. Why don’t we do even more skillful things? What skillful thing should we
do? Why don’t we refrain from stealing … sexual misconduct … lying … backbiting … harsh speech
… and talking nonsense. Why don’t we give up covetousness … ill will … wrong view … three
things: illicit desire, immoral greed, and wrong thoughts. Why don’t we pay due respect to
mother and father, ascetics and brahmins, honoring the elders in our families? Having
undertaken this skillful thing we’ll live by it.’ So that’s what they do.
Because of undertaking this skillful thing, their lifespan and beauty will grow. Those people
who live for twenty years will have children who live for forty years. Those people who live for
forty years will have children who live for eighty years, then a hundred and sixty years, three
hundred and twenty years, six hundred and forty years, 2,000 years, 4,000 years, 8,000 years,
20,000 years, 40,000 years, and finally 80,000 years. Among the people who live for 80,000 years,
girls will be marriageable at five hundred.
7. The Time of King Saṅkha

Among the people who live for 80,000 years, there will be just three afflictions: greed, starvation,
and old age. India will be successful and prosperous. The villages, towns, and capital cities will be
no more than a chicken’s flight apart. And the land will be as crowded as hell, just full of people,
like a thicket of rushes or reeds. The royal capital will be our Benares, but renamed Ketumati.
And it will be successful, prosperous, populous, full of people, with plenty of food. There will be
84,000 cities in India, with the royal capital of Ketumati foremost.
And in the royal capital of Ketumati a king named Saṅkha will arise, a wheel-turning monarch,
a just and principled king. His dominion will extend to all four sides, he will achieve stability in
the country, and possess the seven treasures. He will have the following seven treasures: the
wheel, the elephant, the horse, the jewel, the woman, the treasurer, and the counselor as the
seventh treasure. He will have over a thousand sons who are valiant and heroic, crushing the
armies of his enemies. After conquering this land girt by sea, he will reign by principle, without
rod or sword.
8. The Arising of the Buddha Metteyya

And the Blessed One named Metteyya will arise in the world—perfected, a fully awakened
Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for
those who wish to train, teacher of gods and humans, awakened, blessed— just as I have arisen
today. He will realize with his own insight this world—with its gods, Māras and Brahmās, this
population with its ascetics and brahmins, gods and humans—and make it known to others, just
as I do today. He will teach the Dhamma that’s good in the beginning, good in the middle, and
good in the end, meaningful and well-phrased. And he will reveal a spiritual practice that’s
entirely full and pure, just as I do today. He will look after a Saṅgha of many thousand
mendicants, just as I look after a Saṅgha of many hundreds today.
Then King Saṅkha will have the sacrificial post that had been built by King Mahāpanāda raised
up. After staying there, he will give it away to ascetics and brahmins, paupers, vagrants,
travelers, and beggars. Then, having shaved off his hair and beard and dressed in ocher robes, he
will go forth from the lay life to homelessness in the Buddha Metteyya’s presence. Soon after
going forth, living withdrawn, diligent, keen, and resolute, he will realize the supreme end of the
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spiritual path in this very life. He will live having achieved with his own insight the goal for
which gentlemen rightly go forth from the lay life to homelessness.
Mendicants, be your own island, your own refuge, with no other refuge. Let the teaching be
your island and your refuge, with no other refuge. And how does a mendicant do this? It’s when a
mendicant meditates by observing an aspect of the body—keen, aware, and mindful, rid of desire
and aversion for the world. They meditate observing an aspect of feelings … mind … principles—
keen, aware, and mindful, rid of desire and aversion for the world. That’s how a mendicant is
their own island, their own refuge, with no other refuge. That’s how they let the teaching be
their island and their refuge, with no other refuge.
9. On Long Life and Beauty for Mendicants

Mendicants, you should roam inside your own territory, the domain of your fathers. Doing so,
you will grow in life span, beauty, happiness, wealth, and power.
And what is long life for a mendicant? It’s when a mendicant develops the basis of psychic
power that has immersion due to enthusiasm, and active effort. They develop the basis of psychic
power that has immersion due to energy, and active effort. They develop the basis of psychic
power that has immersion due to mental development, and active effort. They develop the basis
of psychic power that has immersion due to inquiry, and active effort. Having developed and
cultivated these four bases of psychic power they may, if they wish, live on for the eon or what’s
left of the eon. This is long life for a mendicant.
And what is beauty for a mendicant? It’s when a mendicant is ethical, restrained in the
monastic code, conducting themselves well and seeking alms in suitable places. Seeing danger in
the slightest fault, they keep the rules they’ve undertaken. This is beauty for a mendicant.
And what is happiness for a mendicant? It’s when a mendicant, quite secluded from sensual
pleasures, secluded from unskillful qualities, enters and remains in the first absorption, which
has the rapture and bliss born of seclusion, while placing the mind and keeping it connected. As
the placing of the mind and keeping it connected are stilled, they enter and remain in the second
absorption … third absorption … fourth absorption. This is happiness for a mendicant.
And what is wealth for a mendicant? It’s when a monk meditates spreading a heart full of love
to one direction, and to the second, and to the third, and to the fourth. In the same way above,
below, across, everywhere, all around, they spread a heart full of love to the whole world—
abundant, expansive, limitless, free of enmity and ill will. They meditate spreading a heart full of
compassion … rejoicing … equanimity to one direction, and to the second, and to the third, and to
the fourth. In the same way above, below, across, everywhere, all around, they spread a heart full
of equanimity to the whole world—abundant, expansive, limitless, free of enmity and ill will. This
is wealth for a mendicant.
And what is power for a mendicant? It’s when a mendicant realizes the undefiled freedom of
heart and freedom by wisdom in this very life. And they live having realized it with their own
insight due to the ending of defilements. This is power for a mendicant.
Mendicants, I do not see a single power so hard to defeat as the power of Māra. It is due to
undertaking skillful qualities that this merit grows.”
said.
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27. The Origin of the World:
Aggañña Sutta
So I have heard. At one time the Buddha was staying near Sāvatthī in the Eastern Monastery, in the
stilt longhouse of Migāra’s mother.
Now at that time Vāseṭṭha and Bhāradvāja were living on probation among the mendicants in
hopes of being ordained. Then in the late afternoon, the Buddha came downstairs from the
longhouse and was walking meditation in the open air, beneath the shade of the longhouse.
Vāseṭṭha saw him and said to Bhāradvāja, “Reverend Bhāradvāja, the Buddha is walking
meditation in the open air, beneath the shade of the longhouse. Come, reverend, let’s go to the
Buddha. Hopefully we’ll get to hear a Dhamma talk from him.”
“Yes, reverend,” replied Bhāradvāja.
So they went to the Buddha, bowed, and walked beside him.
Then the Buddha said to Vāseṭṭha, “Vāseṭṭha, you are both brahmins by birth and clan, and
have gone forth from the lay life to homelessness from a brahmin family. I hope you don’t have
to suffer abuse and insults from the brahmins.”
“Actually, sir, the brahmins do insult and abuse us with their typical insults to the fullest
extent.”
“But how do the brahmins insult you?”
“Sir, the brahmins say: ‘Only brahmins are the highest caste; other castes are inferior. Only
brahmins are the light caste; other castes are dark. Only brahmins are purified, not others. Only
brahmins are Brahmā’s rightful sons, born of his mouth, born of Brahmā, created by Brahmā,
heirs of Brahmā. You’ve both abandoned the best caste to join an inferior caste, namely these
shavelings, fake ascetics, riffraff, black spawn from the feet of our Kinsman. This is not right, it’s
not proper!’ That’s how the brahmins insult us.”
“Actually, Vāseṭṭha, the brahmins are forgetting their tradition when they say this to you. For
brahmin women are seen menstruating, being pregnant, giving birth, and breast-feeding. Yet
even though they’re born from a brahmin womb they say: ‘Only brahmins are the highest caste;
other castes are inferior. Only brahmins are the light caste; other castes are dark. Only brahmins
are purified, not others. Only brahmins are Brahmā’s rightful sons, born of his mouth, born of
Brahmā, created by Brahmā, heirs of Brahmā.’ They misrepresent the brahmins, speak falsely,
and make much bad karma.
1. Purification in the Four Castes

Vāseṭṭha, there are these four castes: aristocrats, brahmins, merchants, and workers. Some
aristocrats kill living creatures, steal, and commit sexual misconduct. They use speech that’s
false, divisive, harsh, and nonsensical. And they’re covetous, malicious, with wrong view. These
things are unskillful, blameworthy, not to be cultivated, unworthy of the noble ones—and are
reckoned as such. They are dark deeds with dark results, criticized by sensible people. Such
things are seen in some aristocrats. And they are also seen among some brahmins, merchants,
and workers.
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But some aristocrats refrain from killing living creatures, stealing, and committing sexual
misconduct. They refrain from speech that’s false, divisive, harsh, and nonsensical. And they’re
content, kind-hearted, with right view. These things are skillful, blameless, to be cultivated,
worthy of the noble ones—and are reckoned as such. They are bright deeds with bright results,
praised by sensible people. Such things are seen in some aristocrats. And they are also seen
among some brahmins, merchants, and workers.
Both these things occur like this, mixed up in these four castes—the dark and the bright, that
which is praised and that which is criticized by sensible people. Yet of this the brahmins say:
‘Only brahmins are the highest caste; other castes are inferior. Only brahmins are the light caste;
other castes are dark. Only brahmins are purified, not others. Only brahmins are Brahmā’s
rightful sons, born of his mouth, born of Brahmā, created by Brahmā, heirs of Brahmā.’
Sensible people don’t acknowledge this. Why is that? Because any mendicant from these four
castes who is perfected—with defilements ended, who has completed the spiritual journey, done
what had to be done, laid down the burden, achieved their own true goal, utterly ended the
fetters of rebirth, and is rightly freed through enlightenment—is said to be the best by virtue of
principle, not without principle. For principle, Vāseṭṭha, is the best thing about people in both
this life and the next.
And here’s a way to understand how this is so.
King Pasenadi of Kosala knows that the ascetic Gotama has gone forth from the neighboring
clan of the Sakyans. And the Sakyans are his vassals. The Sakyans show deference to King
Pasenadi by bowing down, rising up, greeting him with joined palms, and observing proper
etiquette for him. Now, King Pasenadi shows the same kind of deference to the Realized One. But
he doesn’t think: ‘The ascetic Gotama is well-born, I am ill-born. He is powerful, I am weak. He is
handsome, I am ugly. He is influential, I am insignificant.’ Rather, in showing such deference to
the Realized One he is only honoring, respecting, and venerating principle. And here’s another
way to understand how principle is the best thing about people in both this life and the next.
Vāseṭṭha, you have different births, names, and clans, and have gone forth from the lay life to
homelessness from different families. When they ask you what you are, you claim to be ascetics,
followers of the Sakyan. But only when someone has faith in the Realized One—settled, rooted,
and planted deep, strong, not to be shifted by any ascetic or brahmin or god or Māra or Brahmā
or by anyone in the world—is it appropriate for them to say: ‘I am the Buddha’s true-born child,
born from his mouth, born of principle, created by principle, heir to principle.’ Why is that? For
these are terms for the Realized One: ‘the embodiment of truth’, and ‘the embodiment of
holiness’, and ‘the one who has become the truth’, and ‘the one who has become holy’.
There comes a time when, Vāseṭṭha, after a very long period has passed, this cosmos contracts.
As the cosmos contracts, sentient beings are mostly headed for the realm of streaming radiance.
There they are mind-made, feeding on rapture, self-luminous, moving through the sky, steadily
glorious, and they remain like that for a very long time.
There comes a time when, after a very long period has passed, this cosmos expands. As the
cosmos expands, sentient beings mostly pass away from that host of radiant deities and come
back to this realm. Here they are mind-made, feeding on rapture, self-luminous, moving through
the sky, steadily glorious, and they remain like that for a very long time.
2. Solid Nectar Appears

But the single mass of water at that time was utterly dark. The moon and sun were not found, nor
were stars and constellations, day and night, months and fortnights, years and seasons, or male
and female. Beings were simply known as ‘beings’. After a very long period had passed, solid
nectar curdled in the water. It appeared just like the curd on top of hot milk as it cools. It was
beautiful, fragrant, and delicious, like ghee or butter. And it was as sweet as pure manuka honey.
Now, one of those beings was reckless. Thinking, ‘Oh my, what might this be?’ they tasted the
solid nectar with their finger. They enjoyed it, and craving was born in them. And other beings,
following that being’s example, tasted solid nectar with their fingers. They too enjoyed it, and
craving was born in them.
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3. The Moon and Sun Appear
Then those beings started to eat the solid nectar, breaking it into lumps. But when they did this
their luminosity vanished. And with the vanishing of their luminosity the moon and sun
appeared, stars and constellations appeared, days and nights were distinguished, and so were
months and fortnights, and years and seasons. To this extent the world had evolved once more.
Then those beings eating the solid nectar, with that as their food and nourishment, remained
for a very long time. But so long as they ate that solid nectar, their bodies became more solid and
they diverged in appearance; some beautiful, some ugly. And the beautiful beings looked down
on the ugly ones: ‘We’re more beautiful, they’re the ugly ones!’ And the vanity of the beautiful
ones made the solid nectar vanish. They gathered together and bemoaned, ‘Oh, what a taste! Oh,
what a taste!’ And even today when people get something tasty they say: ‘Oh, what a taste! Oh,
what a taste!’ They’re just remembering an ancient traditional saying, but they don’t understand
what it means.
4. Ground-Sprouts
When the solid nectar had vanished, ground-sprouts appeared to those beings. They appeared
just like mushrooms. They were beautiful, fragrant, and delicious, like ghee or butter. And they
were as sweet as pure manuka honey.
Then those beings started to eat the ground-sprouts. With that as their food and nourishment,
they remained for a very long time. But so long as they ate those ground-sprouts, their bodies
became more solid and they diverged in appearance; some beautiful, some ugly. And the
beautiful beings looked down on the ugly ones: ‘We’re more beautiful, they’re the ugly ones!’ And
the vanity of the beautiful ones made the ground-sprouts vanish.
5. Bursting Pods
When the ground-sprouts had vanished, bursting pods appeared, like the fruit of the kadam tree.
They were beautiful, fragrant, and delicious, like ghee or butter. And they were as sweet as pure
manuka honey.
Then those beings started to eat the bursting pods. With that as their food and nourishment,
they remained for a very long time. But so long as they ate those bursting pods, their bodies
became more solid and they diverged in appearance; some beautiful, some ugly. And the
beautiful beings looked down on the ugly ones: ‘We’re more beautiful, they’re the ugly ones!’ And
the vanity of the beautiful ones made the bursting pods vanish.
They gathered together and bemoaned, ‘Oh, what we’ve lost! Oh, what we’ve lost—those
bursting pods!’ And even today when people experience suffering they say: ‘Oh, what we’ve lost!
Oh, what we’ve lost!’ They’re just remembering an ancient traditional saying, but they don’t
understand what it means.
6. Ripe Untilled Rice

When the bursting pods had vanished, ripe untilled rice appeared to those beings. It had no
powder or husk, pure and fragrant, with only the rice-grain. What they took for supper in the
evening, by the morning had grown back and ripened. And what they took for breakfast in the
morning had grown back and ripened by the evening, so the cutting didn’t show. Then those
beings eating the ripe untilled rice, with that as their food and nourishment, remained for a very
long time.
7. Gender Appears
But so long as they ate that ripe untilled rice, their bodies became more solid and they diverged
in appearance. And female characteristics appeared on women, while male characteristics
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appeared on men. Women spent too much time gazing at men, and men at women. They became
lustful, and their bodies burned with fever. Due to this fever they had sex with each other.
Those who saw them having sex pelted them with dirt, ashes, or cow-dung, saying, ‘Get lost,
filth! Get lost, filth! How on earth can one being do that to another?’ And even today people in
some countries, when a bride is carried off, pelt her with dirt, ashes, or cow-dung. They’re just
remembering an ancient traditional saying, but they don’t understand what it means.
8. Sexual Intercourse
What was reckoned as immoral at that time, these days is reckoned as moral. The beings who had
sex together weren’t allowed to enter a village or town for one or two months. Ever since they
excessively threw themselves into immorality, they started to make buildings to hide their
immoral deeds. Then one of those beings of idle disposition thought, ‘Hey now, why should I be
bothered to gather rice in the evening for supper, and in the morning for breakfast? Why don’t I
gather rice for supper and breakfast all at once?’
So that’s what he did. Then one of the other beings approached that being and said, ‘Come,
good being, we shall go to gather rice.’ ‘There’s no need, good being! I gathered rice for supper
and breakfast all at once.’ So that being, following their example, gathered rice for two days all at
once, thinking: ‘This seems fine.’
Then one of the other beings approached that being and said, ‘Come, good being, we shall go to
gather rice.’ ‘There’s no need, good being! I gathered rice for two days all at once.’ So that being,
following their example, gathered rice for four days all at once, thinking: ‘This seems fine.’
Then one of the other beings approached that being and said, ‘Come, good being, we shall go to
gather rice.’ ‘There’s no need, good being! I gathered rice for four days all at once.’ So that being,
following their example, gathered rice for eight days all at once, thinking: ‘This seems fine.’
But when they started to store up rice to eat, the rice grains became wrapped in powder and
husk, it didn’t grow back after reaping, the cutting showed, and the rice stood in clumps.
9. Dividing the Fields

Then those beings gathered together and bemoaned, ‘Oh, how wicked things have appeared
among beings! For we used to be mind-made, feeding on rapture, self-luminous, moving through
the sky, steadily glorious, and we remained like that for a very long time. After a very long period
had passed, solid nectar curdled in the water. But due to bad, unskillful things among us, the
savory nectar vanished, the ground-sprouts vanished, the bursting pods vanished, and now the
rice grains have become wrapped in powder and husk, it doesn’t grow back after reaping, the
cutting shows, and the rice stands in clumps. We’d better divide up the rice and set boundaries.’
So that’s what they did.
Now, one of those beings was reckless. While guarding their own share they took another’s
share without it being given, and ate it.
They grabbed the one who had done this and said, ‘You have done a bad thing, good being, in
that while guarding your own share you took another’s share without it being given, and ate it.
Do not do such a thing again.’
‘Yes, sirs,’ replied that being. But for a second time, and a third time they did the same thing,
and were told not to continue. And then they struck that being, some with fists, others with
stones, and still others with rods. From that day on stealing was found, and blaming and lying
and the taking up of rods.
10. The Elected King

Then those beings gathered together and bemoaned, ‘Oh, how wicked things have appeared
among beings, in that stealing is found, and blaming and lying and the taking up of rods! Why
don’t we elect one being who would rightly accuse those who deserve it, blame those who
deserve it, and expel those who deserve it? We shall pay them with a share of rice.’
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Then those beings approached the being among them who was most attractive, good-looking,
lovely, and illustrious, and said, ‘Come, good being, rightly accuse those who deserve it, blame
those who deserve it, and banish those who deserve it. We shall pay you with a share of rice.’
‘Yes, sirs,’ replied that being. They acted accordingly, and were paid with a share of rice.
‘Elected by the people’, Vāseṭṭha, is the meaning of ‘elected one’, the first term to be
specifically invented for them.
‘Lord of the fields’ is the meaning of ‘aristocrat’, the second term to be specifically invented.
‘They please others with principle’ is the meaning of ‘king’, the third term to be specifically
invented.
And that, Vāseṭṭha, is how the ancient traditional terms for the circle of aristocrats were
created; for those very beings, not others; for those like them, not unlike; legitimately, not
illegitimately. For principle, Vāseṭṭha, is the best thing about people in both this life and the
next.
11. The Circle of Brahmins

Then some of those same beings thought, ‘Oh, how wicked things have appeared among beings,
in that stealing is found, and blaming and lying and the taking up of rods and banishment! Why
don’t we set aside bad, unskillful things?’ So that’s what they did.
‘They set aside bad, unskillful things’ is the meaning of ‘brahmin’, the first term to be
specifically invented for them.
They built leaf huts in a wilderness region where they meditated pure and bright, without
lighting cooking fires or digging the soil. They came down in the morning for breakfast and in
the evening for supper to the village, town, or royal capital seeking a meal. When they had
obtained food they continued to meditate in the leaf huts.
When people noticed this they said, ‘These beings build leaf huts in a wilderness region where
they meditate pure and bright, without lighting cooking fires or digging the soil. They come
down in the morning for breakfast and in the evening for supper to the village, town, or royal
capital seeking a meal. When they have obtained food they continue to meditate in the leaf huts.’
‘They meditate’ is the meaning of ‘meditator’, the second term to be specifically invented for
them.
But some of those beings were unable to keep up with their meditation in the leaf huts in the
wilderness. They came down to the neighborhood of a village or town where they dwelt
compiling texts.
When people noticed this they said, ‘These beings were unable to keep up with their
meditation in the leaf huts in the wilderness. They came down to the neighborhood of a village or
town where they dwelt compiling texts. Now they don’t meditate.’
‘Now they don’t meditate’ is the meaning of ‘reciter’, the third term to be specifically invented
for them. What was reckoned as lesser at that time, these days is reckoned as better.
And that, Vāseṭṭha, is how the ancient traditional terms for the circle of brahmins were
created; for those very beings, not others; for those like them, not unlike; legitimately, not
illegitimately. For principle, Vāseṭṭha, is the best thing about people in both this life and the
next.
12. The Circle of Merchants

Some of those same beings, taking up an active sex life, applied themselves to various jobs.
‘Having taken up an active sex life, they apply themselves to various jobs’ is the meaning of
‘merchant’, the term specifically invented for them.
And that, Vāseṭṭha, is how the ancient traditional term for the circle of merchants was created;
for those very beings, not others; for those like them, not unlike; legitimately, not illegitimately.
For principle, Vāseṭṭha, is the best thing about people in both this life and the next.
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13. The Circle of Workers
The remaining beings lived by hunting and menial tasks.
‘They live by hunting and menial tasks’ is the meaning of ‘worker’, the term specifically
invented for them.
And that, Vāseṭṭha, is how the ancient traditional term for the circle of workers was created;
for those very beings, not others; for those like them, not unlike; legitimately, not illegitimately.
For principle, Vāseṭṭha, is the best thing about people in both this life and the next.
There came a time when an aristocrat, brahmin, merchant, or worker, deprecating their own
vocation, went forth from the lay life to homelessness, thinking, ‘I will be an ascetic.’
And that, Vāseṭṭha, is how these four circles were created; for those very beings, not others;
for those like them, not unlike; legitimately, not illegitimately. For principle, Vāseṭṭha, is the best
thing about people in both this life and the next.
14. On Bad Conduct

An aristocrat, brahmin, merchant, worker, or ascetic may do bad things by way of body, speech,
and mind. They have wrong view, and they act out of that wrong view. And because of that, when
their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld,
hell.
An aristocrat, brahmin, merchant, worker, or ascetic may do good things by way of body,
speech, and mind. They have right view, and they act out of that right view. And because of that,
when their body breaks up, after death, they’re reborn in a good place, a heavenly realm.
15. The Qualities That Lead to Awakening

An aristocrat, brahmin, merchant, worker, or ascetic who is restrained in body, speech, and
mind, and develops the seven qualities that lead to awakening, becomes extinguished in this very
life.
Any mendicant from these four castes who is perfected—with defilements ended, who has
completed the spiritual journey, done what had to be done, laid down the burden, achieved their
own true goal, utterly ended the fetters of rebirth, and is rightly freed through enlightenment—is
said to be the best by virtue of principle, not without principle. For principle, Vāseṭṭha, is the
best thing about people in both this life and the next.
Brahmā Sanaṅkumāra also spoke this verse:
‘The aristocrat is best of those people
is best of gods and humans.’
That verse was well sung by Brahmā Sanaṅkumāra, not poorly sung; well spoken, not poorly
spoken; beneficial, not harmful, and I agree with it. I also say:
The aristocrat is best of those people
is best of gods and humans.”
That is what the Buddha said. Satisfied, Vāseṭṭha and Bhāradvāja were happy with what the
Buddha said.
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28. Inspiring Confidence:
Sampasādanīya Sutta
1. Sāriputta’s Lion’s Roar

So I have heard. At one time the Buddha was staying near Nālandā in Pāvārika’s mango grove.
Then Sāriputta went up to the Buddha, bowed, sat down to one side, and said to him:
“Sir, I have such confidence in the Buddha that I believe there’s no other ascetic or brahmin—
whether past, future, or present—whose direct knowledge is superior to the Buddha when it
comes to awakening.”
“That’s a grand and dramatic statement, Sāriputta. You’ve roared a definitive, categorical
lion’s roar, saying: ‘I have such confidence in the Buddha that I believe there’s no other ascetic or
brahmin—whether past, future, or present—whose direct knowledge is superior to the Buddha
when it comes to awakening.’
What about all the perfected ones, the fully awakened Buddhas who lived in the past? Have
you comprehended their minds to know that those Buddhas had such ethics, or such qualities, or
such wisdom, or such meditation, or such freedom?”
“No, sir.”
“And what about all the perfected ones, the fully awakened Buddhas who will live in the
future? Have you comprehended their minds to know that those Buddhas will have such ethics,
or such qualities, or such wisdom, or such meditation, or such freedom?”
“No, sir.”
“And what about me, the perfected one, the fully awakened Buddha at present? Have you
comprehended my mind to know that I have such ethics, or such qualities, or such wisdom, or
such meditation, or such freedom?”
“No, sir.”
“Well then, Sāriputta, given that you don’t comprehend the minds of Buddhas past, future, or
present, what exactly are you doing, making such a grand and dramatic statement, roaring such a
definitive, categorical lion’s roar?”
“Sir, though I don’t comprehend the minds of Buddhas past, future, and present, still I
understand this by inference from the teaching. Suppose there were a king’s frontier citadel with
fortified embankments, ramparts, and arches, and a single gate. And it has a gatekeeper who is
astute, competent, and clever. He keeps strangers out and lets known people in. As he walks
around the patrol path, he doesn’t see a hole or cleft in the wall, not even one big enough for a
cat to slip out. They’d think, ‘Whatever sizable creatures enter or leave the citadel, all of them do
so via this gate.’
In the same way, I understand this by inference from the teaching: ‘All the perfected ones,
fully awakened Buddhas—whether past, future, or present—give up the five hindrances,
corruptions of the heart that weaken wisdom. Their mind is firmly established in the four kinds
of mindfulness meditation. They correctly develop the seven awakening factors. And they wake
up to the supreme perfect awakening.’
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Sir, once I approached the Buddha to listen to the teaching. He explained Dhamma with its
higher and higher stages, with its better and better stages, with its dark and bright sides. When I
directly knew a certain principle of those teachings, in accordance with how I was taught, I came
to a conclusion about the teachings. I had confidence in the Teacher: ‘The Blessed One is a fully
awakened Buddha. The teaching is well explained. The Saṅgha is practicing well.’
1.1. Teaching Skillful Qualities
And moreover, sir, how the Buddha teaches skillful qualities is unsurpassable. This consists of
such skillful qualities as the four kinds of mindfulness meditation, the four right efforts, the four
bases of psychic power, the five faculties, the five powers, the seven awakening factors, and the
noble eightfold path. By these a mendicant realizes the undefiled freedom of heart and freedom
by wisdom in this very life. And they live having realized it with their own insight due to the
ending of defilements. This is unsurpassable when it comes to skillful qualities. The Buddha
understands this without exception. There is nothing to be understood beyond this whereby
another ascetic or brahmin might be superior in direct knowledge to the Buddha when it comes
to skillful qualities.
1.2. Describing the Sense Fields
And moreover, sir, how the Buddha teaches the description of the sense fields is unsurpassable.
There are these six interior and exterior sense fields. The eye and sights, the ear and sounds, the
nose and smells, the tongue and tastes, the body and touches, and the mind and thoughts. This is
unsurpassable when it comes to describing the sense fields. The Buddha understands this without
exception. There is nothing to be understood beyond this whereby another ascetic or brahmin
might be superior in direct knowledge to the Buddha when it comes to describing the sense
fields.
1.3. The Conception of the Embryo
And moreover, sir, how the Buddha teaches the conception of the embryo is unsurpassable.
There are these four kinds of conception.
Firstly, someone is unaware when conceived in their mother’s womb, unaware as they remain
there, and unaware as they emerge. This is the first kind of conception.
Furthermore, someone is aware when conceived in their mother’s womb, but unaware as they
remain there, and unaware as they emerge. This is the second kind of conception.
Furthermore, someone is aware when conceived in their mother’s womb, aware as they
remain there, but unaware as they emerge. This is the third kind of conception.
Furthermore, someone is aware when conceived in their mother’s womb, aware as they
remain there, and aware as they emerge. This is the fourth kind of conception.
This is unsurpassable when it comes to the conception of the embryo.
1.4. Ways of Revealing
And moreover, sir, how the Buddha teaches the different ways of revealing is unsurpassable.
There are these four ways of revealing.
Firstly, someone reveals by means of a sign, ‘This is what you’re thinking, such is your
thought, and thus is your state of mind.’ And even if they reveal this many times, it turns out
exactly so, not otherwise. This is the first way of revealing.
Furthermore, someone reveals after hearing it from humans or non-humans or deities, ‘This is
what you’re thinking, such is your thought, and thus is your state of mind.’ And even if they
reveal this many times, it turns out exactly so, not otherwise. This is the second way of revealing.
Furthermore, someone reveals by hearing the sound of thought spreading as someone thinks
and considers, ‘This is what you’re thinking, such is your thought, and thus is your state of mind.’
And even if they reveal this many times, it turns out exactly so, not otherwise. This is the third
way of revealing.
Furthermore, someone comprehends the mind of a person who has attained the immersion
that’s free of placing the mind and keeping it connected. They understand, ‘Judging by the way
this person’s intentions are directed, immediately after this mind state, they’ll think this
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thought.’ And even if they reveal this many times, it turns out exactly so, not otherwise. This is
the fourth way of revealing.
This is unsurpassable when it comes to the ways of revealing.
1.5. Attainments of Vision
And moreover, sir, how the Buddha teaches the attainments of vision is unsurpassable. There are
these four attainments of vision.
Firstly, some ascetic or brahmin—by dint of keen, resolute, committed, and diligent effort, and
right focus—experiences an immersion of the heart of such a kind that they examine their own
body up from the soles of the feet and down from the tips of the hairs, wrapped in skin and full of
many kinds of filth. ‘In this body there is head hair, body hair, nails, teeth, skin, flesh, sinews,
bones, bone marrow, kidneys, heart, liver, diaphragm, spleen, lungs, intestines, mesentery,
undigested food, feces, bile, phlegm, pus, blood, sweat, fat, tears, grease, saliva, snot, synovial
fluid, urine.’ This is the first attainment of vision.
Furthermore, some ascetic or brahmin attains that and goes beyond it. They examine a
person’s bones with skin, flesh, and blood. This is the second attainment of vision.
Furthermore, some ascetic or brahmin attains that and goes beyond it. They understand a
person’s stream of consciousness, unbroken on both sides, established in both this world and the
next. This is the third attainment of vision.
Furthermore, some ascetic or brahmin attains that and goes beyond it. They understand a
person’s stream of consciousness, unbroken on both sides, not established in either this world or
the next. This is the fourth attainment of vision.
This is unsurpassable when it comes to attainments of vision.
1.6. Descriptions of Individuals
And moreover, sir, how the Buddha teaches the description of individuals is unsurpassable. There
are these seven individuals. One freed both ways, one freed by wisdom, a personal witness, one
attained to view, one freed by faith, a follower of the teachings, a follower by faith. This is
unsurpassable when it comes to the description of individuals.
1.7. Kinds of Striving
And moreover, sir, how the Buddha teaches the kinds of striving is unsurpassable. There are
these seven awakening factors: the awakening factors of mindfulness, investigation of principles,
energy, rapture, tranquility, immersion, and equanimity. This is unsurpassable when it comes to
the kinds of striving.
1.8. Ways of Practice
And moreover, sir, how the Buddha teaches the ways of practice is unsurpassable.
Painful practice with slow insight,
painful practice with swift insight,
pleasant practice with slow insight, and
pleasant practice with swift insight.
Of these, the painful practice with slow insight is said to be inferior both ways: because it’s
painful and because it’s slow. The painful practice with swift insight is said to be inferior because
it’s painful. The pleasant practice with slow insight is said to be inferior because it’s slow. But the
pleasant practice with swift insight is said to be superior both ways: because it’s pleasant and
because it’s swift.
This is unsurpassable when it comes to the ways of practice.
1.9. Behavior in Speech
And moreover, sir, how the Buddha teaches behavior in speech is unsurpassable. It’s when
someone doesn’t use speech that’s connected with lying, or divisive, or backbiting, or
aggressively trying to win. They speak only wise counsel, valuable and timely. This is
unsurpassable when it comes to behavior in speech.
And moreover, sir, how the Buddha teaches a person’s ethical behavior is unsurpassable. It’s
when someone is honest and faithful. They don’t use deceit, flattery, hinting, or belittling, and
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they don’t use material possessions to pursue other material possessions. They guard the sense
doors and eat in moderation. They’re fair, dedicated to wakefulness, tireless, energetic, and
meditative. They have good memory, eloquence, range, retention, and thoughtfulness. They’re
not greedy for sensual pleasures. They are mindful and alert. This is unsurpassable when it comes
to a person’s ethical behavior.
1.10. Responsiveness to Instruction
And moreover, sir, how the Buddha teaches the different degrees of responsiveness to
instruction is unsurpassable. There are these four degrees of responsiveness to instruction.
The Buddha knows by investigating inside another individual: ‘By practicing as instructed this
individual will, with the ending of three fetters, become a stream-enterer, not liable to be reborn
in the underworld, bound for awakening.’ The Buddha knows by investigating inside another
individual: ‘By practicing as instructed this individual will, with the ending of three fetters, and
the weakening of greed, hate, and delusion, become a once-returner. They will come back to this
world once only, then make an end of suffering.’ The Buddha knows by investigating inside
another individual: ‘By practicing as instructed this individual will, with the ending of the five
lower fetters, be reborn spontaneously. They will be extinguished there, and are not liable to
return from that world.’ The Buddha knows by investigating inside another individual: ‘By
practicing as instructed this individual will realize the undefiled freedom of heart and freedom
by wisdom in this very life, and live having realized it with their own insight due to the ending of
defilements.’
This is unsurpassable when it comes to the different degrees of responsiveness to instruction.
1.11. The Knowledge and Freedom of Others
And moreover, sir, how the Buddha teaches the knowledge and freedom of other individuals is
unsurpassable. The Buddha knows by investigating inside another individual: ‘With the ending of
three fetters this individual will become a stream-enterer, not liable to be reborn in the
underworld, bound for awakening.’ The Buddha knows by investigating inside another
individual: ‘With the ending of three fetters, and the weakening of greed, hate, and delusion, this
individual will become a once-returner. They will come back to this world once only, then make
an end of suffering.’ The Buddha knows by investigating inside another individual: ‘With the
ending of the five lower fetters, this individual will be reborn spontaneously. They will be
extinguished there, and are not liable to return from that world.’ The Buddha knows by
investigating inside another individual: ‘This individual will realize the undefiled freedom of
heart and freedom by wisdom in this very life, and live having realized it with their own insight
due to the ending of defilements.’ This is unsurpassable when it comes to the knowledge and
freedom of other individuals.
1.12. Eternalism
And moreover, sir, how the Buddha teaches eternalist doctrines is unsurpassable. There are these
three eternalist doctrines.
Firstly, some ascetic or brahmin—by dint of keen, resolute, committed, and diligent effort, and
right focus—experiences an immersion of the heart of such a kind that they recollect many
hundreds of thousands of past lives, with features and details. They say, ‘I know that in the past
the cosmos expanded or contracted. I don’t know whether in the future the cosmos will expand
or contract. The self and the cosmos are eternal, barren, steady as a mountain peak, standing
transmigrate and pass away and rearise.’ This is the first eternalist doctrine.
Furthermore, some ascetic or brahmin—by dint of keen, resolute, committed, and diligent
effort, and right focus—experiences an immersion of the heart of such a kind that they recollect
their past lives for as many as ten eons of the expansion and contraction of the cosmos, with
features and details. They say, ‘I know that in the past the cosmos expanded or contracted. I don’t
know whether in the future the cosmos will expand or contract. The self and the cosmos are
eternal, barren, steady as a mountain peak, standing firm like a pillar. They remain the same for
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all eternity, while these sentient beings wander and transmigrate and pass away and rearise.’
This is the second eternalist doctrine.
Furthermore, some ascetic or brahmin—by dint of keen, resolute, committed, and diligent
effort, and right focus—experiences an immersion of the heart of such a kind that they recollect
their past lives for as many as forty eons of the expansion and contraction of the cosmos, with
features and details. They say, ‘I know that in the past the cosmos expanded or contracted. I don’t
know whether in the future the cosmos will expand or contract. The self and the cosmos are
eternal, barren, steady as a mountain peak, standing firm like a pillar. They remain the same for
all eternity, while these sentient beings wander and transmigrate and pass away and rearise.’
This is the third eternalist doctrine.
This is unsurpassable when it comes to eternalist doctrines.
1.13. Recollecting Past Lives
And moreover, sir, how the Buddha teaches the knowledge of recollecting past lives is
unsurpassable. It’s when some ascetic or brahmin—by dint of keen, resolute, committed, and
diligent effort, and right focus—experiences an immersion of the heart of such a kind that they
recollect their many kinds of past lives. That is: one, two, three, four, five, ten, twenty, thirty,
forty, fifty, a hundred, a thousand, a hundred thousand rebirths; many eons of the world
contracting, many eons of the world expanding, many eons of the world contracting and
recollect their many kinds of past lives, with features and details. Sir, there are gods whose life
span cannot be reckoned or calculated. Still, no matter what incarnation they have previously
been reborn in—whether physical or formless or percipient or non-percipient or neither
percipient nor non-percipient— they recollect their many kinds of past lives, with features and
details. This is unsurpassable when it comes to the knowledge of recollecting past lives.
1.14. Death and Rebirth
And moreover, sir, how the Buddha teaches the knowledge of the death and rebirth of sentient
beings is unsurpassable. It’s when some ascetic or brahmin—by dint of keen, resolute, committed,
and diligent effort, and right focus—experiences an immersion of the heart of such a kind that
with clairvoyance that is purified and superhuman, they see sentient beings passing away and
being reborn —inferior and superior, beautiful and ugly, in a good place or a bad place. They
understand how sentient beings are reborn according to their deeds: ‘These dear beings did bad
things by way of body, speech, and mind. They spoke ill of the noble ones; they had wrong view;
and they chose to act out of that wrong view. When their body breaks up, after death, they’re
reborn in a place of loss, a bad place, the underworld, hell. These dear beings, however, did good
things by way of body, speech, and mind. They never spoke ill of the noble ones; they had right
view; and they chose to act out of that right view. When their body breaks up, after death, they’re
reborn in a good place, a heavenly realm.’ And so, with clairvoyance that is purified and
reborn according to their deeds. This is unsurpassable when it comes to the knowledge of death
and rebirth.
1.15. Psychic Powers
And moreover, sir, how the Buddha teaches psychic power is unsurpassable. There are these two
kinds of psychic power. There are psychic powers that are accompanied by defilements and
attachments, and are said to be ignoble. And there are psychic powers that are free of
defilements and attachments, and are said to be noble. What are the psychic powers that are
accompanied by defilements and attachments, and are said to be ignoble? It’s when some ascetic
or brahmin—by dint of keen, resolute, committed, and diligent effort, and right focus—
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experiences an immersion of the heart of such a kind that they wield the many kinds of psychic
power: multiplying themselves and becoming one again; going unimpeded through a wall, a
rampart, or a mountain as if through space; diving in and out of the earth as if it were water;
walking on water as if it were earth; flying cross-legged through the sky like a bird; touching and
stroking with the hand the sun and moon, so mighty and powerful; controlling the body as far as
the Brahmā realm. These are the psychic powers that are accompanied by defilements and
attachments, and are said to be ignoble.
But what are the psychic powers that are free of defilements and attachments, and are said to
be noble? It’s when, if a mendicant wishes: ‘May I meditate perceiving the unrepulsive in the
repulsive,’ that’s what they do. If they wish: ‘May I meditate perceiving the repulsive in the
unrepulsive,’ that’s what they do. If they wish: ‘May I meditate perceiving the unrepulsive in the
repulsive and the unrepulsive,’ that’s what they do. If they wish: ‘May I meditate perceiving the
repulsive in the unrepulsive and the repulsive,’ that’s what they do. If they wish: ‘May I meditate
staying equanimous, mindful and aware, rejecting both the repulsive and the unrepulsive,’ that’s
what they do. These are the psychic powers that are free of defilements and attachments, and are
said to be noble. This is unsurpassable when it comes to psychic powers. The Buddha understands
this without exception. There is nothing to be understood beyond this whereby another ascetic
or brahmin might be superior in direct knowledge to the Buddha when it comes to psychic
powers.
1.16. The Four Absorptions
The Buddha has achieved what should be achieved by a faithful gentleman by being energetic
and strong, by manly strength, energy, vigor, and exertion. The Buddha doesn’t indulge in
sensual pleasures, which are low, crude, ordinary, ignoble, and pointless. And he doesn’t indulge
in self-mortification, which is painful, ignoble, and pointless. He gets the four absorptions—
blissful meditations in the present life that belong to the higher mind—when he wants, without
trouble or difficulty.
1.17. On Being Questioned
Sir, if they were to ask me, ‘Reverend Sāriputta, is there any other ascetic or brahmin—whether
past, future, or present—whose direct knowledge is superior to the Buddha when it comes to
awakening?’ I would tell them ‘No.’
But if they were to ask me, ‘Reverend Sāriputta, is there any other ascetic or brahmin—
whether past or future—whose direct knowledge is equal to the Buddha when it comes to
awakening?’ I would tell them ‘Yes.’ But if they were to ask: ‘Reverend Sāriputta, is there any
other ascetic or brahmin at present whose direct knowledge is equal to the Buddha when it
comes to awakening?’ I would tell them ‘No.’
But if they were to ask me, ‘But why does Venerable Sāriputta grant this in respect of some but
not others?’ I would answer them like this, ‘Reverends, I have heard and learned this in the
presence of the Buddha: “The perfected ones, fully awakened Buddhas of the past and the future
are equal to myself when it comes to awakening.” And I have also heard and learned this in the
presence of the Buddha: “It’s impossible for two perfected ones, fully awakened Buddhas to arise
in the same solar system at the same time.”’
Answering this way, I trust that I repeated what the Buddha has said, and didn’t misrepresent
him with an untruth. I trust my explanation was in line with the teaching, and that there are no
legitimate grounds for rebuke or criticism.”
“Indeed, Sāriputta, in answering this way you repeat what I’ve said, and don’t misrepresent me
with an untruth. Your explanation is in line with the teaching, and there are no legitimate
grounds for rebuke or criticism.”
2. Incredible and Amazing

When he had spoken, Venerable Udāyī said to the Buddha, “It’s incredible, sir, it’s amazing! The
Realized One has so few wishes, such contentment, such self-effacement! For even though the
Realized One has such power and might, he will not make a display of himself. If the wanderers
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following other paths were to see even a single one of these qualities in themselves they’d carry
around a banner to that effect. It’s incredible, sir, it’s amazing! The Realized One has so few
wishes, such contentment, such self-effacement! For even though the Realized One has such
power and might, he will not make a display of himself.”
“See, Udāyī, how the Realized One has so few wishes, such contentment, such self-effacement.
For even though the Realized One has such power and might, he will not make a display of
himself. If the wanderers following other paths were to see even a single one of these qualities in
themselves they’d carry around a banner to that effect. See, Udāyī, how the Realized One has so
few wishes, such contentment, such self-effacement. For even though the Realized One has such
power and might, he will not make a display of himself.”
Then the Buddha said to Venerable Sāriputta, “So Sāriputta, you should frequently speak this
exposition of the teaching to the monks, nuns, laymen, and laywomen. Though there will be
some foolish people who have doubt or uncertainty regarding the Realized One, when they hear
this exposition of the teaching they’ll give up that doubt or uncertainty.”
That’s how Venerable Sāriputta declared his confidence in the Buddha’s presence. And that’s
why the name of this discussion is “Inspiring Confidence”.
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29. An Impressive Discourse:
Pāsādika Sutta
So I have heard. At one time the Buddha was staying in the land of the Sakyans in a stilt longhouse
in a mango grove belonging to the Sakyan family named Vedhañña.
Now at that time the Nigaṇṭha Nātaputta had recently passed away at Pāvā. With his passing
the Jain ascetics split, dividing into two factions, arguing, quarreling, and fighting, continually
wounding each other with barbed words:
“You don’t understand this teaching and training. I understand this teaching and training.
What, you understand this teaching and training? You’re practicing wrong. I’m practicing right. I
stay on topic, you don’t. You said last what you should have said first. You said first what you
should have said last. What you’ve thought so much about has been disproved. Your doctrine is
refuted. Go on, save your doctrine! You’re trapped; get yourself out of this—if you can!”
You’d think there was nothing but slaughter going on among the Jain ascetics. And the
Nigaṇṭha Nātaputta’s white-clothed lay disciples were disillusioned, dismayed, and disappointed
in the Jain ascetics. They were equally disappointed with a teaching and training so poorly
explained and poorly propounded, not emancipating, not leading to peace, proclaimed by
someone who is not a fully awakened Buddha, with broken monument and without a refuge.
And then, after completing the rainy season residence near Pāvā, the novice Cunda went to see
Venerable Ānanda at Sāma village. He bowed, sat down to one side, and told him what had
happened.
Ānanda said to him, “Reverend Cunda, we should see the Buddha about this matter. Come, let’s
go to the Buddha and tell him about this.”
“Yes, sir,” replied Cunda.
Then Ānanda and Cunda went to the Buddha, bowed, sat down to one side, and told him what
had happened.
1. The Teaching of the Unawakened

“That’s what happens, Cunda, when a teaching and training is poorly explained and poorly
propounded, not emancipating, not leading to peace, proclaimed by someone who is not a fully
awakened Buddha.
Take the case where a teacher is not awakened, and the teaching is poorly explained and
poorly propounded, not emancipating, not leading to peace, proclaimed by someone who is not a
fully awakened Buddha. A disciple in that teaching does not practice in line with the teachings,
does not practice following that procedure, does not live in line with the teaching. They proceed
having turned away from that teaching. You should say this to them, ‘You’re fortunate, reverend,
you’re so very fortunate! For your teacher is not awakened, and their teaching is poorly
someone who is not a fully awakened Buddha. But you don’t practice in line with that teaching,
you don’t practice following that procedure, you don’t live in line with the teaching. You proceed
having turned away from that teaching.’ In such a case the teacher and the teaching are to blame,
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but the disciple deserves praise. Suppose someone was to say to such a disciple, ‘Come on,
venerable, practice as taught and pointed out by your teacher.’ The one who encourages, the one
who they encourage, and the one who practices accordingly all make much bad karma. Why is
that? It’s because that teaching and training is poorly explained and poorly propounded, not
emancipating, not leading to peace, proclaimed by someone who is not a fully awakened Buddha.
Take the case where a teacher is not awakened, and the teaching is poorly explained and
poorly propounded, not emancipating, not leading to peace, proclaimed by someone who is not a
fully awakened Buddha. A disciple in that teaching practices in line with the teachings, practices
following that procedure, lives in line with the teaching. They proceed having undertaken that
teaching. You should say this to them, ‘It’s your loss, reverend, it’s your misfortune! For your
teacher is not awakened, and their teaching is poorly explained and poorly propounded, not
emancipating, not leading to peace, proclaimed by someone who is not a fully awakened Buddha.
And you practice in line with that teaching, you practice following that procedure, you live in
line with the teaching. You proceed having undertaken that teaching.’ In such a case the teacher,
the teaching, and the disciple are all to blame. Suppose someone was to say to such a disciple,
‘Clearly the venerable is practicing methodically and will succeed in completing that method.’
The one who praises, the one who they praise, and the one who, being praised, rouses up even
more energy all make much bad karma. Why is that? It’s because that teaching and training is
poorly explained and poorly propounded, not emancipating, not leading to peace, proclaimed by
someone who is not a fully awakened Buddha.
2. The Teaching of the Awakened

Take the case where a teacher is awakened, and the teaching is well explained and well
propounded, emancipating, leading to peace, proclaimed by someone who is a fully awakened
Buddha. A disciple in that teaching does not practice in line with the teachings, does not practice
following that procedure, does not live in line with the teaching. They proceed having turned
away from that teaching. You should say this to them, ‘It’s your loss, reverend, it’s your
misfortune! For your teacher is awakened, and their teaching is well explained and well
Buddha. But you don’t practice in line with that teaching, you don’t practice following that
procedure, you don’t live in line with the teaching. You proceed having turned away from that
teaching.’ In such a case the teacher and the teaching deserve praise, but the disciple is to blame.
Suppose someone was to say to such a disciple, ‘Come on, venerable, practice as taught and
pointed out by your teacher.’ The one who encourages, the one who they encourage, and the one
who practices accordingly all make much merit. Why is that? It’s because that teaching and
training is well explained and well propounded, emancipating, leading to peace, proclaimed by
someone who is a fully awakened Buddha.
Take the case where a teacher is awakened, and the teaching is well explained and well
Buddha. A disciple in that teaching practices in line with the teachings, practices following that
procedure, lives in line with the teaching. They proceed having undertaken that teaching. You
should say this to them, ‘You’re fortunate, reverend, you’re so very fortunate! For your teacher is
awakened, and their teaching is well explained and well propounded, emancipating, leading to
peace, proclaimed by someone who is a fully awakened Buddha. And you practice in line with
that teaching, you practice following that procedure, you live in line with the teaching. You
proceed having undertaken that teaching.’ In such a case the teacher, the teaching, and the
disciple all deserve praise. Suppose someone was to say to such a disciple, ‘Clearly the venerable
is practicing methodically and will succeed in completing that method.’ The one who praises, the
one who they praise, and the one who, being praised, rouses up even more energy all make much
merit. Why is that? It’s because that teaching and training is well explained and well
Buddha.
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3. When Disciples Have Regrets
Take the case where a teacher arises in the world who is perfected, a fully awakened Buddha. The
teaching is well explained and well propounded, emancipating, leading to peace, proclaimed by
someone who is fully awakened. But the disciples haven’t inquired about the meaning of that
good teaching. And the spiritual practice that’s entirely full and pure has not been disclosed and
revealed to them with all its collected sayings, with its demonstrable basis, well proclaimed
wherever there are gods and humans. And then their teacher passes away. When such a teacher
has passed away the disciples are tormented by regrets. Why is that? They think: ‘Our teacher
was perfected, a fully awakened Buddha. His teaching was well explained, but we didn’t inquire
about the meaning, and the spiritual practice was not fully disclosed to us. And then our teacher
passed away.’ When such a teacher has passed away the disciples are tormented by regrets.
4. When Disciples Have No Regrets

Take the case where a teacher arises in the world who is perfected, a fully awakened Buddha. The
someone who is fully awakened. The disciples have inquired about the meaning of that good
teaching. And the spiritual practice that’s entirely full and pure has been disclosed and revealed
to them with all its collected sayings, with its demonstrable basis, well proclaimed wherever
there are gods and humans. And then their teacher passes away. When such a teacher has passed
away the disciples are free of regrets. Why is that? They think: ‘Our teacher was perfected, a fully
awakened Buddha. His teaching was well explained, we inquired about the meaning, and the
spiritual practice was fully disclosed to us. And then our teacher passed away.’ When such a
teacher has passed away the disciples are free of regrets.
5. On the Incomplete Spiritual Path, Etc.

Now suppose, Cunda, that a spiritual path possesses those factors. But the teacher is not senior,
long standing, long gone forth, advanced in years, and reached the final stage of life. Then that
spiritual path is incomplete in that respect.
But when a spiritual path possesses those factors and the teacher is senior, then that spiritual
path is complete in that respect.
Now suppose that a spiritual path possesses those factors and the teacher is senior. But there
are no senior monk disciples who are competent, educated, assured, have attained sanctuary,
who can rightly explain the true teaching, and who can legitimately and completely refute the
doctrines of others that come up, and teach with a demonstrable basis. Then that spiritual path is
incomplete in that respect.
But when a spiritual path possesses those factors and the teacher is senior and there are
competent senior monks, then that spiritual path is complete in that respect.
Now suppose that a spiritual path possesses those factors and the teacher is senior and there
are competent senior monks. But there are no competent middle monks, junior monks, senior
nuns, middle nuns, junior nuns, celibate white-clothed laymen, white-clothed laymen enjoying
sensual pleasures, celibate white-clothed laywomen, white-clothed laywomen enjoying sensual
pleasures. … There are white-clothed laywomen enjoying sensual pleasures, but the spiritual path
is not successful and prosperous, extensive, popular, widespread, and well proclaimed wherever
there are gods and humans … the spiritual path is successful and prosperous, extensive, popular,
widespread, and well proclaimed wherever there are gods and humans, but it has not reached the
peak of material possessions and fame. Then that spiritual path is incomplete in that respect.
But when a spiritual path possesses those factors and the teacher is senior and there are
competent senior monks, middle monks, junior monks, senior nuns, middle nuns, junior nuns,
celibate laymen, laymen enjoying sensual pleasures, celibate laywomen, laywomen enjoying
sensual pleasures, and the spiritual path is successful and prosperous, extensive, popular,
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widespread, and well proclaimed wherever there are gods and humans, and it has reached the
peak of material possessions and fame, then that spiritual path is complete in that respect.
I, Cunda, am a teacher who has arisen in the world today, perfected and fully awakened. The
someone who is fully awakened. My disciples have inquired about the meaning of that good
teaching. And the spiritual practice that’s entirely full and pure has been disclosed and revealed
to them with all its collected sayings, with its demonstrable basis, well proclaimed wherever
there are gods and humans. I am a teacher today who is senior, long standing, long gone forth,
advanced in years, and have reached the final stage of life.
I have today disciples who are competent senior monks, middle monks, junior monks, senior
nuns, middle nuns, junior nuns, celibate laymen, laymen enjoying sensual pleasures, celibate
laywomen, and laywomen enjoying sensual pleasures. Today my spiritual life is successful and
prosperous, extensive, popular, widespread, and well proclaimed wherever there are gods and
humans.
Of all the teachers in the world today, Cunda, I don’t see even a single one who has reached the
peak of material possessions and fame like me. Of all the spiritual communities and groups in the
world today, Cunda, I don’t see even a single one who has reached the pinnacle of material
possessions and fame like the mendicant Saṅgha. And if there’s any spiritual path of which it may
be rightly said that it’s endowed with all good qualities, complete in all good qualities, neither too
little nor too much, well explained, whole, full, and well propounded, it’s of this spiritual path
that this should be said.
Uddaka, son of Rāma, used to say: ‘Seeing, one does not see.’ But seeing what does one not see?
You can see the blade of a well-sharpened razor, but not the edge. Thus it is said: ‘Seeing, one
does not see.’ But that saying of Uddaka’s is low, crude, ordinary, ignoble, and pointless, as it’s
only concerning a razor. If there’s anything of which it may be rightly said: ‘Seeing, one does not
see,’ it’s of this that it should be said. Seeing what does one not see? One sees this: a spiritual path
endowed with all good qualities, complete in all good qualities, neither too little nor too much,
well explained, whole, full, and well propounded. One does not see this: anything that, were it to
be removed, would make it purer. One does not see this: anything that, were it to be added,
would make it more complete. Thus it is rightly said: ‘Seeing, one does not see.’
6. Teachings Should be Recited in Concert

So, Cunda, you should all come together and recite in concert, without disputing, those things I
have taught you from my direct knowledge, comparing meaning with meaning and phrasing
with phrasing, so that this spiritual path may last for a long time. That would be for the welfare
and happiness of the people, for the benefit, welfare, and happiness of gods and humans. And
what are those things I have taught from my direct knowledge? They are the four kinds of
mindfulness meditation, the four right efforts, the four bases of psychic power, the five faculties,
the five powers, the seven awakening factors, and the noble eightfold path. These are the things I
have taught from my own direct knowledge.
7. Reaching Agreement
Suppose one of those spiritual companions who is training in harmony and mutual appreciation,
without fighting, were to recite the teaching in the Saṅgha. Now, you might think, ‘This
venerable misconstrues the meaning and mistakes the phrasing.’ You should neither approve nor
dismiss them, but say, ‘Reverend, if this is the meaning, the phrasing may either be this or that:
which is more fitting? And if this is the phrasing, the meaning may be either this or that: which is
more fitting?’ Suppose they reply, ‘This phrasing fits the meaning better than that. And this
meaning fits the phrasing better than that.’ Without flattering or rebuking them, you should
carefully convince them by examining that meaning and that phrasing.
Suppose another spiritual companion were to recite the teaching in the Saṅgha. Now, you
might think, ‘This venerable misconstrues the meaning but gets the phrasing right.’ You should
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neither approve nor dismiss them, but say, ‘Reverend, if this is the phrasing, the meaning may be
either this or that: which is more fitting?’ Suppose they reply, ‘This meaning fits the phrasing
better than that.’ Without flattering or rebuking, you should carefully convince them by
examining that meaning.
might think, ‘This venerable construes the meaning correctly but mistakes the phrasing.’ You
should neither approve nor dismiss them, but say, ‘Reverend, if this is the meaning, the phrasing
may be either this or that: which is more fitting?’ Suppose they reply, ‘This phrasing fits the
meaning better than that.’ Without flattering or rebuking, you should carefully convince them by
examining that phrasing.
might think, ‘This venerable construes the meaning correctly and gets the phrasing right.’ Saying
‘Good!’ you should applaud and cheer that mendicant’s statement, and then say to them, ‘We are
fortunate, reverend, so very fortunate to see a venerable such as yourself, so well-versed in the
meaning and the phrasing, as one of our spiritual companions!’
8. The Reasons for Allowing Requisites

Cunda, I do not teach you solely for restraining defilements that affect the present life. Nor do I
teach solely for protecting against defilements that affect lives to come. I teach both for
restraining defilements that affect the present life and protecting against defilements that affect
lives to come.
And that’s why I have allowed robes for you that suffice only for the sake of warding off cold
and heat; for warding off the touch of flies, mosquitoes, wind, sun, and reptiles; and for covering
up the private parts. I have allowed alms-food for you that suffices only to continue and sustain
this body, avoid harm, and support spiritual practice; so that you will put an end to old
discomfort and not give rise to new discomfort, and will keep on living blamelessly and at ease. I
have allowed lodgings for you that suffice only for the sake of warding off cold and heat; for
warding off the touch of flies, mosquitoes, wind, sun, and reptiles; to shelter from harsh weather
and to enjoy retreat. I have allowed medicines and supplies for the sick for you that suffice only
for the sake of warding off the pains of illness and to promote good health.
9. Indulgence in Pleasure
It’s possible that wanderers who follow other paths might say, ‘The ascetics who follow the
Sakyan live indulging in pleasure.’ You should say to them, ‘What is that indulgence in pleasure?
For there are many different kinds of indulgence in pleasure.’
These four kinds of indulgence in pleasure, Cunda, are low, crude, ordinary, ignoble, and
pointless. They don’t lead to disillusionment, dispassion, cessation, peace, insight, awakening,
and extinguishment. What four?
It’s when some fool makes themselves happy and pleased by killing living creatures. This is the
first kind of indulgence in pleasure.
Furthermore, someone makes themselves happy and pleased by theft. This is the second kind
of indulgence in pleasure.
Furthermore, someone makes themselves happy and pleased by lying. This is the third kind of
indulgence in pleasure.
Furthermore, someone amuses themselves, supplied and provided with the five kinds of
sensual stimulation. This is the fourth kind of indulgence in pleasure.
These are the four kinds of indulgence in pleasure that are low, crude, ordinary, ignoble, and
pointless. They don’t lead to disillusionment, dispassion, cessation, peace, insight, awakening,
and extinguishment.
Sakyan live indulging in pleasure in these four ways.’ They should be told, ‘Not so!’ It isn’t right
to say that about you; it misrepresents you with an untruth.
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These four kinds of indulgence in pleasure, when developed and cultivated, lead solely to
disillusionment, dispassion, cessation, peace, insight, awakening, and extinguishment. What
four?
It’s when a mendicant, quite secluded from sensual pleasures, secluded from unskillful
qualities, enters and remains in the first absorption, which has the rapture and bliss born of
seclusion, while placing the mind and keeping it connected. This is the first kind of indulgence in
pleasure.
enters and remains in the second absorption. It has the rapture and bliss born of immersion, with
internal clarity and confidence, and unified mind, without placing the mind and keeping it
connected. This is the second kind of indulgence in pleasure.
absorption. They meditate with equanimity, mindful and aware, personally experiencing the bliss
of which the noble ones declare, ‘Equanimous and mindful, one meditates in bliss.’ This is the
third kind of indulgence in pleasure.
mendicant enters and remains in the fourth absorption. It is without pleasure or pain, with pure
equanimity and mindfulness. This is the fourth kind of indulgence in pleasure.
These are the four kinds of indulgence in pleasure which, when developed and cultivated, lead
solely to disillusionment, dispassion, cessation, peace, insight, awakening, and extinguishment.
Sakyan live indulging in pleasure in these four ways.’ They should be told, ‘Exactly so!’ It’s right
to say that about you; it doesn’t misrepresent you with an untruth.
10. The Benefits of Indulgence in Pleasure

It’s possible that wanderers who follow other paths might say, ‘How many fruits and benefits may
be expected by those who live indulging in pleasure in these four ways?’ You should say to them,
‘Four benefits may be expected by those who live indulging in pleasure in these four ways. What
four?
Firstly, with the ending of three fetters a mendicant becomes a stream-enterer, not liable to be
reborn in the underworld, bound for awakening. This is the first fruit and benefit.
Furthermore, a mendicant—with the ending of three fetters, and the weakening of greed, hate,
and delusion—becomes a once-returner. They come back to this world once only, then make an
end of suffering. This is the second fruit and benefit.
Furthermore, with the ending of the five lower fetters, a mendicant is reborn spontaneously
and will become extinguished there, not liable to return from that world. This is the third fruit
and benefit.
Furthermore, a mendicant realizes the undefiled freedom of heart and freedom by wisdom in
this very life, and lives having realized it with their own insight due to the ending of defilements.
This is the fourth fruit and benefit.
These four benefits may be expected by those who live indulging in pleasure in these four
ways.’
11. Things Impossible for the Perfected

Sakyan are inconsistent.’ You should say to them, ‘Reverends, these things have been taught and
pointed out for his disciples by the Blessed One, who knows and sees, the perfected one, the fully
awakened Buddha, not to be transgressed so long as life lasts. Suppose there was a boundary
pillar or an iron pillar with deep foundations, firmly embedded, imperturbable and unshakable.
In the same way, these things have been taught and pointed out for his disciples by the Blessed
One, who knows and sees, the perfected one, the fully awakened Buddha, not to be transgressed
so long as life lasts.
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A mendicant who is perfected—with defilements ended, who has completed the spiritual
journey, done what had to be done, laid down the burden, achieved their own true goal, utterly
ended the fetters of rebirth, and is rightly freed through enlightenment—can’t transgress in nine
respects. A mendicant with defilements ended can’t deliberately take the life of a living creature,
take something with the intention to steal, have sex, tell a deliberate lie, or store up goods for
their own enjoyment like they did as a lay person. And they can’t make decisions prejudiced by
favoritism, hostility, stupidity, or cowardice. A mendicant who is perfected can’t transgress in
these nine respects.’
12. Questions and Answers

It’s possible that wanderers who follow other paths might say, ‘The ascetic Gotama demonstrates
boundless knowledge and vision of the past, but not of the future. What’s up with that?’ Those
wanderers, like incompetent fools, seem to imagine that one kind of knowledge and vision can be
demonstrated by means of another kind of knowledge and vision.
Regarding the past, the Realized One has knowledge stemming from memory. He recollects as
far as he wants.
Regarding the future, the Realized One has the knowledge born of awakening: ‘This is my last
rebirth. Now there are no more future lives.’
If a question about the past is untrue, false, and pointless, the Realized One does not reply. If a
question about the past is true and substantive, but pointless, he does not reply. If a question
about the past is true, substantive, and beneficial, he knows the right time to reply. And the
Realized One replies to questions about the future or the present in the same way.
And so the Realized One has speech that’s well-timed, true, meaningful, in line with the
teaching and training. That’s why he’s called the ‘Realized One’.
In this world—with its gods, Māras, and Brahmās, this population with its ascetics and
brahmins, its gods and humans—whatever is seen, heard, thought, known, sought, and explored
by the mind, all that has been understood by the Realized One. That’s why he’s called the
‘Realized One’.
From the night when the Realized One understands the supreme perfect awakening until the
night he becomes fully extinguished—through the natural principle of extinguishment, without
anything left over—everything he speaks, says, and expresses is real, not otherwise. That’s why
he’s called the ‘Realized One’.
The Realized One does as he says, and says as he does. Since this is so, that’s why he’s called the
‘Realized One’. In this world—with its gods, Māras and Brahmās, this population with its ascetics
and brahmins, gods and humans—the Realized One is the undefeated, the champion, the
universal seer, the wielder of power.
13. The Undeclared Points

It’s possible that wanderers who follow other paths might say, ‘Is this your view: “A Realized One
exists after death. This is the only truth, other ideas are silly”?’ You should say to them,
‘Reverend, this has not been declared by the Buddha.’
The wanderers might say, ‘Then is this your view: “A Realized One doesn’t exist after death.
This is the only truth, other ideas are silly”?’ You should say to them, ‘This too has not been
declared by the Buddha.’
The wanderers might say, ‘Then is this your view: “A Realized One both exists and doesn’t exist
after death. This is the only truth, other ideas are silly”?’ You should say to them, ‘This too has
not been declared by the Buddha.’
The wanderers might say, ‘Then is this your view: “A Realized One neither exists nor doesn’t
exist after death. This is the only truth, other ideas are silly”?’ You should say to them, ‘This too
has not been declared by the Buddha.’
The wanderers might say, ‘But why has this not been declared by the ascetic Gotama?’ You
should say to them, ‘Because it’s not beneficial or relevant to the fundamentals of the spiritual
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life. It doesn’t lead to disillusionment, dispassion, cessation, peace, insight, awakening, and
extinguishment. That’s why it hasn’t been declared by the Buddha.’
14. The Declared Points

It’s possible that wanderers who follow other paths might say, ‘But what has been declared by the
ascetic Gotama?’ You should say to them, ‘What has been declared by the Buddha is this: “This is
suffering”—“This is the origin of suffering”—“This is the cessation of suffering”—“This is the
practice that leads to the cessation of suffering.”’
The wanderers might say, ‘But why has this been declared by the ascetic Gotama?’ You should
say to them, ‘Because it’s beneficial and relevant to the fundamentals of the spiritual life. It leads
to disillusionment, dispassion, cessation, peace, insight, awakening, and extinguishment. That’s
why it has been declared by the Buddha.’
15. Views of the Past

Cunda, I have explained to you as they should be explained the views that some rely on regarding
the past. Shall I explain them to you in the wrong way? I have explained to you as they should be
explained the views that some rely on regarding the future. Shall I explain them to you in the
wrong way?
What are the views that some rely on regarding the past? There are some ascetics and
brahmins who have this doctrine and view: ‘The self and the cosmos are eternal. This is the only
truth, other ideas are silly.’ There are some ascetics and brahmins who have this doctrine and
view: ‘The self and the cosmos are not eternal, or both eternal and not eternal, or neither eternal
nor not eternal. The self and the cosmos are made by oneself, or made by another, or made by
both oneself and another, or they have arisen by chance, not made by oneself or another.
Pleasure and pain are eternal, or not eternal, or both eternal and not eternal, or neither eternal
nor not eternal. Pleasure and pain are made by oneself, or made by another, or made by both
oneself and another, or they have arisen by chance, not made by oneself or another. This is the
only truth, other ideas are silly.’
Regarding this, I go up to the ascetics and brahmins whose view is that the self and the cosmos
are eternal, and say, ‘Reverends, is this what you say, “The self and the cosmos are eternal”?’ But
when they say, ‘Yes! This is the only truth, other ideas are silly,’ I don’t acknowledge that. Why is
that? Because there are beings who have different opinions on this topic. I don’t see any such
expositions that are equal to my own, still less superior. Rather, I am the one who is superior
when it comes to the higher exposition.
Regarding this, I go up to the ascetics and brahmins who assert all the other views as described
above. And in each case, I don’t acknowledge that. Why is that? Because there are beings who
have different opinions on this topic. I don’t see any such expositions that are equal to my own,
still less superior. Rather, I am the one who is superior when it comes to the higher exposition.
These are the views that some rely on regarding the past.
16. Views of the Future

What are the views that some rely on regarding the future? There are some ascetics and
brahmins who have this doctrine and view: ‘The self is physical and sound after death, or it is
non-physical, or both physical and non-physical, or neither physical nor non-physical, or
percipient, or non-percipient, or neither percipient nor non-percipient, or the self is annihilated
and destroyed when the body breaks up, and doesn’t exist after death. This is the only truth,
other ideas are silly.’
Regarding this, I go up to the ascetics and brahmins whose view is that the self is physical and
sound after death, and say, ‘Reverends, is this what you say, “The self is physical and sound after
death”?’ But when they say, ‘Yes! This is the only truth, other ideas are silly,’ I don’t acknowledge
that. Why is that? Because there are beings who have different opinions on this topic. I don’t see
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any such expositions that are equal to my own, still less superior. Rather, I am the one who is
superior when it comes to the higher exposition.
Regarding this, I go up to the ascetics and brahmins who assert all the other views as described
above. And in each case, I don’t acknowledge that. Why is that? Because there are beings who
have different opinions on this topic. I don’t see any such expositions that are equal to my own,
still less superior. Rather, I am the one who is superior when it comes to the higher exposition.
These are the views that some rely on regarding the future, which I have explained to you as
they should be explained. Shall I explain them to you in the wrong way?
I have taught and pointed out the four kinds of mindfulness meditation for giving up and
going beyond all these views of the past and the future. What four? It’s when a mendicant
meditates by observing an aspect of the body—keen, aware, and mindful, rid of desire and
aversion for the world. They meditate observing an aspect of feelings … mind … principles—keen,
aware, and mindful, rid of desire and aversion for the world. These are the four kinds of
mindfulness meditation that I have taught for giving up and going beyond all these views of the
past and the future.”
Now at that time Venerable Upavāṇa was standing behind the Buddha fanning him. He said to
the Buddha, “It’s incredible, sir, it’s amazing! This exposition of the teaching is impressive, sir, it
is very impressive. Sir, what is the name of this exposition of the teaching?”
“Well, Upavāṇa, you may remember this exposition of the teaching as ‘The Impressive
Discourse’.”
That is what the Buddha said. Satisfied, Venerable Upavāṇa was happy with what the Buddha
said.
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30. The Marks of a Great Man:
Lakkhaṇa Sutta
monastery. There the Buddha addressed the mendicants, “Mendicants!”
“There are thirty-two marks of a great man. A great man who possesses these has only two
possible destinies, no other. If he stays at home he becomes a king, a wheel-turning monarch, a
just and principled king. His dominion extends to all four sides, he achieves stability in the
country, and he possesses the seven treasures. He has the following seven treasures: the wheel,
the elephant, the horse, the jewel, the woman, the treasurer, and the counselor as the seventh
treasure. He has over a thousand sons who are valiant and heroic, crushing the armies of his
enemies. After conquering this land girt by sea, he reigns by principle, without rod or sword. But
if he goes forth from the lay life to homelessness, he becomes a perfected one, a fully awakened
Buddha, who draws back the veil from the world.
And what are the thirty-two marks?
He has well-planted feet.
On the soles of his feet there are thousand-spoked wheels, with rims and hubs, complete in
every detail.
He has projecting heels.
He has long fingers.
His hands and feet are tender.
His hands and feet cling gracefully.
His feet are arched.
His calves are like those of an antelope.
When standing upright and not bending over, the palms of both hands touch the knees.
His private parts are retracted.
He is gold colored; his skin has a golden sheen.
He has delicate skin, so delicate that dust and dirt don’t stick to his body.
His hairs grow one per pore.
His hairs stand up; they’re blue-black and curl clockwise.
His body is as straight as Brahmā’s.
He has bulging muscles in seven places.
His chest is like that of a lion.
The gap between the shoulder-blades is filled in.
He has the proportional circumference of a banyan tree: the span of his arms equals the height
of his body.
His torso is cylindrical.
He has an excellent sense of taste.
His jaw is like that of a lion.
He has forty teeth.
His teeth are even.
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His teeth have no gaps.
His teeth are perfectly white.
He has a large tongue.
He has the voice of Brahmā, like a cuckoo’s call.
His eyes are deep blue.
He has eyelashes like a cow’s.
Between his eyebrows there grows a tuft, soft and white like cotton-wool.
His head is shaped like a turban.
These are the thirty-two marks of a great man. A great man who possesses these has only two
possible destinies, no other.
Seers outside of Buddhism remember these marks, but they do not know the specific deeds
performed in the past to obtain each mark.
1. Well-Planted Feet
In some past lives, past existences, past abodes the Realized One was reborn as a human being. He
firmly undertook and persisted in skillful behaviors such as good conduct by way of body, speech,
giving and sharing, taking precepts, observing the sabbath, paying due respect to mother and
father, ascetics and brahmins, honoring the elders in the family, and various other things
pertaining to skillful behaviors. Due to performing, accumulating, heaping up, and amassing
those deeds, when his body broke up, after death, he was reborn in a good place, a heavenly
realm. There he surpassed the other gods in ten respects: divine life span, beauty, happiness,
glory, sovereignty, sights, sounds, smells, tastes, and touches. When he passed away from there
and came back to this state of existence he obtained this mark of a great man: he has well-
planted feet. He places his foot on the ground evenly, raises it evenly, and touches the ground
evenly with the whole sole of his foot.
Possessing this mark, if he stays at home he becomes a wheel-turning monarch. He has the
following seven treasures: the wheel, the elephant, the horse, the jewel, the woman, the
treasurer, and the counselor as the seventh treasure. He has over a thousand sons who are
valiant and heroic, crushing the armies of his enemies. After conquering this land girt by sea—
free of harassment by bandits, successful and prosperous, safe, blessed, and untroubled—he
reigns by principle, without rod or sword. And what does he obtain as king? He can’t be stopped
by any human foe or enemy. That’s what he obtains as king. But if he goes forth from the lay life
to homelessness, he becomes a perfected one, a fully awakened Buddha, who draws back the veil
from the world. And what does he obtain as Buddha? He can’t be stopped by any foe or enemy
whether internal or external; nor by greed, hate, or delusion; nor by any ascetic or brahmin or
god or Māra or Brahmā or by anyone in the world. That’s what he obtains as Buddha.” That is
what the Buddha said.
On this it is said:
“Truth, principle, self-control, and restraint;
purity, precepts, and observing the sabbath;
giving, harmlessness, delighting in non-violence—
firmly undertaking these things, he lived accordingly.
By means of these deeds he went to heaven,

where he enjoyed happiness and merriment.
After passing away from there to here,
he steps evenly on this rich earth.
The gathered soothsayers predicted

that there is no stopping one of such even tread,
as householder or renunciate.
That’s the meaning shown by this mark.
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While living at home he cannot be stopped,
he defeats his foes, and cannot be beaten.
Due to the fruit of that deed,
he cannot be stopped by any human.
But if he chooses the life gone forth,

seeing clearly, loving renunciation,
not even the best can hope to stop him;
this is the nature of the supreme person.”
2. Wheels on the Feet

“Mendicants, in some past lives the Realized One was reborn as a human being. He brought
happiness to many people, eliminating threats, terror, and danger, providing just protection and
security, and giving gifts with all the trimmings. Due to performing those deeds he was reborn in
a heavenly realm. When he came back to this state of existence he obtained this mark: on the
soles of his feet there are thousand-spoked wheels, with rims and hubs, complete in every detail
and well divided inside.
Possessing this mark, if he stays at home he becomes a wheel-turning monarch. And what does
he obtain as king? He has a large following of brahmins and householders, people of town and
country, treasury officials, military officers, guardsmen, ministers, counselors, rulers, tax
beneficiaries, and princes. That’s what he obtains as king. But if he goes forth from the lay life to
homelessness, he becomes a fully awakened Buddha. And what does he obtain as Buddha? He has
a large following of monks, nuns, laymen, laywomen, gods, humans, demons, dragons, and fairies.
That’s what he obtains as Buddha.” That is what the Buddha said.
On this it is said:
“In olden days, in past lives,
he brought happiness to many people,
ridding them of fear, terror, and danger,
zealously guarding and protecting them.

wheels on his two feet are found,
all rimmed around and thousand-spoked.

The gathered soothsayers predicted,
seeing the prince with the hundred-fold mark of merits,
that he’d have a following, subduing foes,
which is why he has wheels all rimmed around.

If he doesn’t choose the life gone forth,
he’ll roll the wheel and rule the land.
The aristocrats will be his vassals,
flocking to his glory.

the gods, humans, demons, Sakka, and monsters;
fairies and dragons, birds and beasts,

will flock to his glory,
the supreme, honored by gods and humans.”
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3–5. Projecting Heels, Etc.
“Mendicants, in some past lives the Realized One was reborn as a human being. He gave up killing
living creatures, renouncing the rod and the sword. He was scrupulous and kind, living full of
compassion for all living beings. Due to performing those deeds he was reborn in a heavenly
realm. When he came back to this state of existence he obtained these three marks: he has
projecting heels, long fingers, and his body is as straight as Brahmā’s.
Possessing these marks, if he stays at home he becomes a wheel-turning monarch. And what
does he obtain as king? He’s long lived, preserving his life for a long time. No human foe or
enemy is able to take his life before his time. That’s what he obtains as king. And what does he
obtain as Buddha? He’s long lived, preserving his life for a long time. No foes or enemies—nor any
ascetic or brahmin or god or Māra or Brahmā or anyone in the world—is able to take his life
before his time. That’s what he obtains as Buddha.” That is what the Buddha said.
On this it is said:
“Realizing for himself the horrors of death,
he refrained from killing other creatures.
By that good conduct he went to heaven,
where he enjoyed the fruit of deeds well done.
Passing away, on his return to here,

he obtained these three marks:
his projecting heels are full and long,
and he’s straight, beautiful, and well-formed, like Brahmā.
Fair of limb, youthful, of good posture and breeding,

his fingers are soft and tender and long.
By these three marks of an excellent man,
they indicated that the prince’s life would be long:
‘As a householder he will live long;

longer still if he goes forth, due to
mastery in the development of psychic power.
Thus this is the sign of long life.’”
6. Seven Bulges
“Mendicants, in some past lives the Realized One was reborn as a human being. He was a donor of
fine and tasty foods and drinks of all kinds, delicious and scrumptious. Due to performing those
deeds he was reborn in a heavenly realm. When he came back to this state of existence he
obtained this mark: he has bulging muscles in seven places. He has bulges on both hands, both
feet, both shoulders, and his chest.
he obtain as king? He gets fine and tasty foods and drinks of all kinds, delicious and scrumptious.
That’s what he obtains as king. And what does he obtain as Buddha? He gets fine and tasty foods
and drinks of all kinds, delicious and scrumptious. That’s what he obtains as Buddha.” That is
what the Buddha said.
On this it is said:
“He used to give the very best of flavors—
scrumptious foods of every kind.
Because of that good deed,
he rejoiced long in Nandana heaven.
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On returning to here, he got seven bulging muscles
and tender hands and feet are found.
The soothsayers expert in signs declared:
‘He’ll get tasty foods of all sorts
as a householder, that’s what that means.

But even if he goes forth he’ll get the same,
supreme in gaining tasty foods of all sorts,
cutting all bonds of the lay life.’”
7–8. Tender and Clinging Hands

“Mendicants, in some past lives the Realized One was reborn as a human being. He brought
people together using the four ways of being inclusive: giving, kindly words, taking care, and
equality. Due to performing those deeds he was reborn in a heavenly realm. When he came back
to this state of existence he obtained these two marks: his hands and feet are tender, and they
cling gracefully.
does he obtain as king? His retinue is inclusive, cohesive, and well-managed. This includes
brahmins and householders, people of town and country, treasury officials, military officers,
guardsmen, ministers, counselors, rulers, tax beneficiaries, and princes. That’s what he obtains as
king. And what does he obtain as Buddha? His retinue is inclusive, cohesive, and well-managed.
This includes monks, nuns, laymen, laywomen, gods, humans, demons, dragons, and fairies.
On this it is said:
“By giving and helping others,
kindly speech, and equal treatment,
such action and conduct as brought people together,
he went to heaven due to his esteemed virtue.

the young baby prince obtained
hands and feet so tender and clinging,
lovely, graceful, and good-looking.
His retinue is loyal and manageable,

staying agreeably all over this broad land.
Speaking kindly, desiring happiness,
he practices the good qualities he’s adopted.
But if he gives up all sensual enjoyments,

as victor he speaks Dhamma to the people.
Devoted, they respond to his words;
after listening, they practice in line with the teaching.”
9–10. Arched Feet and Upright Hair

“Mendicants, in some past lives the Realized One was reborn as a human being. His speech was
meaningful and principled. He educated many people, bringing welfare and happiness, offering
the teaching. Due to performing those deeds he was reborn in a heavenly realm. When he came
back to this state of existence he obtained these two marks: his feet are arched and his hairs
stand up.
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does he obtain as king? He is the foremost, best, chief, highest, and finest of those who enjoy
sensual pleasures. That’s what he obtains as king. And what does he obtain as Buddha? He is the
foremost, best, chief, highest, and finest of all sentient beings. That’s what he obtains as Buddha.”
That is what the Buddha said.
On this it is said:
“His word was meaningful and principled,
moving the people with his explanations.
He brought welfare and happiness to creatures,
unstintingly offering up teaching.
Because of that good deed,

he went to heaven, and there rejoiced.
On return to here two marks are found,
of excellence and supremacy.
His hairs stand upright,

and his ankles stand out well.
Swollen with flesh and blood, and wrapped in skin,
they make it pretty above the feet.
If such a one lives in the home,

he becomes best of those who enjoy sensual pleasures.
There’ll be none better than him;
he’ll live having mastered all India.
But going forth the peerless renunciate

becomes best of all creatures.
There’ll be none better than him,
he’ll live having mastered the whole world.”
11. Antelope Calves

“Mendicants, in some past lives the Realized One was reborn as a human being. He was a
thorough teacher of a profession, a branch of knowledge, conduct, or action, thinking: ‘How
might they quickly learn and practice, without getting exhausted?’ Due to performing those
obtained this mark: his calves are like those of an antelope.
he obtain as king? He quickly obtains the things worthy of a king, the factors, supports, and
things befitting a king. That’s what he obtains as king. And what does he obtain as Buddha? He
quickly obtains the things worthy of an ascetic, the factors, supports, and things befitting an
ascetic. That’s what he obtains as Buddha.” That is what the Buddha said.
On this it is said:
“In professions, knowledge, conduct, and deeds,
he thought of how they might swiftly learn.
Things that harm no-one at all,
he quickly taught so they would not get tired.
Having done that skillful deed whose outcome is happiness,

he gains prominent and elegant calves.
Well-formed in graceful spirals,
he’s covered in fine rising hairs.
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They say that person has antelope calves,
and that this is the mark of swift success.
If he desires the things of the household life,
not going forth, they’ll quickly be his.

the peerless renunciate will quickly find
what is fitting and suitable.”
12. Delicate Skin

“Mendicants, in some past lives the Realized One was reborn as a human being. He approached
an ascetic or brahmin and asked: ‘Sirs, what is skillful? What is unskillful? What is blameworthy?
What is blameless? What should be cultivated? What should not be cultivated? Doing what leads
to my lasting harm and suffering? Doing what leads to my lasting welfare and happiness?’ Due to
performing those deeds he was reborn in a heavenly realm. When he came back to this state of
existence he obtained this mark: he has delicate skin, so delicate that dust and dirt don’t stick to
his body.
he obtain as king? He has great wisdom. Of those who enjoy sensual pleasures, none is his equal
or better in wisdom. That’s what he obtains as king. And what does he obtain as Buddha? He has
great wisdom, widespread wisdom, laughing wisdom, swift wisdom, sharp wisdom, and
penetrating wisdom. No sentient being is his equal or better in wisdom. That’s what he obtains as
Buddha.” That is what the Buddha said.
On this it is said:
eager to understand, he asked questions.
Keen to learn, he waited on renunciates,
heeding their explanation with pure intent.
Due to that deed of acquiring wisdom,

as a human being his skin is delicate.
At his birth the soothsayers expert in signs prophesied:
‘He’ll discern delicate matters.’
If he doesn’t choose the life gone forth,

he’ll roll the wheel and rule the land.
Among those with material possessions who have been educated,
none equal or better than him is found.

gaining wisdom that’s supreme and eminent,
the one of superb, vast intelligence attains awakening.”
13. Golden Skin

“Mendicants, in some past lives the Realized One was reborn as a human being. He wasn’t
irritable or bad-tempered. Even when heavily criticized he didn’t lose his temper, become
annoyed, hostile, and hard-hearted, or display annoyance, hate, and bitterness. He donated soft
and fine mats and blankets, and fine cloths of linen, cotton, silk, and wool. Due to performing
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those deeds he was reborn in a heavenly realm. When he came back to this state of existence he
obtained this mark: he is gold colored; his skin has a golden sheen.
he obtain as king? He obtains soft and fine mats and blankets, and fine cloths of linen, cotton,
silk, and wool. That’s what he obtains as king. And what does he obtain as Buddha? He obtains
soft and fine mats and blankets, and fine cloths of linen, cotton, silk, and wool. That’s what he
obtains as Buddha.” That is what the Buddha said.
On this it is said:
“Dedicated to good will, he gave gifts.
In an earlier life he poured forth cloth
fine and soft to touch,
like a god pouring rain on this broad earth.
So doing he passed from here to heaven,

where he enjoyed the fruits of deeds well done.
Here he wins a figure of gold,
like Inda, the finest of gods.
If that man stays in the house, not wishing to go forth,

he conquers and rules this vast, broad earth.
He obtains abundant excellent cloth,
so fine and soft to touch.
He receives robes, cloth, and the finest garments

if he chooses the life gone forth.
For he still partakes of past deed’s fruit;
what’s been done is never lost.”
14. Retracted Privates

“Mendicants, in some past lives the Realized One was reborn as a human being. He reunited long-
lost and long-separated relatives, friends, loved ones, and companions. He reunited mother with
child and child with mother; father with child and child with father; brother with brother,
brother with sister, sister with brother, and sister with sister, bringing them together with
rejoicing. Due to performing those deeds he was reborn in a heavenly realm. When he came back
to this state of existence he obtained this mark: his private parts are retracted.
he obtain as king? He has many sons, over a thousand sons who are valiant and heroic, crushing
the armies of his enemies. That’s what he obtains as king. And what does he obtain as Buddha?
He has many sons, many thousands of sons who are valiant and heroic, crushing the armies of his
enemies. That’s what he obtains as Buddha.” That is what the Buddha said.
On this it is said:
he reunited long-lost
and long-separated friends and family,
bringing them together with joy.

his private parts are retracted.
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Such a one has many sons,
over a thousand descendants,
valiant and heroic, devastating foes,
a layman’s joy, speaking kindly.
But if he lives the renunciate life

he has even more sons following his word.
As householder or renunciate,
that’s the meaning shown by this mark.”
15–16. Equal Proportions and Touching the Knees

“Mendicants, in some past lives the Realized One was reborn as a human being. He regarded the
gathered population equally. He knew what they had in common and what was their own. He
knew each person, and he knew the distinctions between people. In each case, he made
appropriate distinctions between people: ‘This one deserves that; that one deserves this.’ Due to
performing those deeds he was reborn in a heavenly realm. When he came back to this state of
existence he obtained these two marks: he has the proportional circumference of a banyan tree;
and when standing upright and not bending over, the palms of both hands touch the knees.
does he obtain as king? He is rich, affluent, and wealthy, with lots of gold and silver, lots of
property and assets, lots of money and grain, and a full treasury and storehouses. That’s what he
obtains as king. And what does he obtain as Buddha? He is rich, affluent, and wealthy. He has
these kinds of wealth: the wealth of faith, ethical conduct, conscience, prudence, learning,
generosity, and wisdom. That’s what he obtains as Buddha.” That is what the Buddha said.
On this it is said:
“Observing the many people in a community,
he weighed, evaluated, and judged each case:
‘This one deserves that.’
That’s how he used to draw distinctions between people.
Now standing without bending

he can touch his knees with both hands.
With the remaining ripening of the fruit of good deeds,
his circumference was that of a great tree.
Learned experts in the many different

signs and marks prophesied:
‘The young prince will obtain
many different things that householders deserve.
Here there are many suitable pleasures

for the ruler of the land to enjoy as householder.
But if he gives up all sensual enjoyments,
he will gain the supreme, highest peak of wealth.’”
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17–19. A Lion’s Chest, Etc.
“Mendicants, in some past lives the Realized One was reborn as a human being. He desired the
good, the welfare, the comfort, and sanctuary of the people, thinking: ‘How might they flourish
in faith, ethics, learning, generosity, teachings, and wisdom; in wealth and grain, fields and land,
birds and beasts, children and partners; in bondservants, workers, and staff; in family, friends,
and kin?’ Due to performing those deeds he was reborn in a heavenly realm. When he came back
to this state of existence he obtained these three marks: his chest is like that of a lion; the gap
between the shoulder-blades is filled in; and his torso is cylindrical.
does he obtain as king? He’s not liable to decline. He doesn’t decline in wealth and grain, fields
and land, birds and beasts, children and partners; in bondservants, workers, and staff; in family,
friends, and kin. He doesn’t decline in any of his accomplishments. That’s what he obtains as
king. And what does he obtain as Buddha? He’s not liable to decline. He doesn’t decline in faith,
ethics, learning, generosity, and wisdom. He doesn’t decline in any of his accomplishments.
On this it is said:
“His wish was this: ‘How may others not decline
in faith, ethics, learning, and intelligence,
in generosity, teachings, and much good else,
in coin and corn, fields and lands,
in children, partners, and livestock,

in family, friends, and kin,
in health, and both beauty and happiness?’
And so he ever desired their success.
His chest was full like that of a lion,

his shoulder-gap filled in, and torso cylindrical.
Due to the well-done deeds of the past,
he had that portent of non-decline.
Even as layman he grows in corn and coin,

in wives, children, and livestock.
But once gone forth, owning nothing, he attains
the supreme awakening which may never decline.”
20. Excellent Sense of Taste

“Mendicants, in some past lives the Realized One was reborn as a human being. He would never
hurt any sentient being with fists, stones, rods, or swords. Due to performing those deeds he was
reborn in a heavenly realm. When he came back to this state of existence he obtained this mark:
he has an excellent sense of taste. Taste-buds are produced in the throat for the tongue-tip and
dispersed evenly.
he obtain as king? He is rarely ill or unwell. His stomach digests well, being neither too hot nor
too cold. That’s what he obtains as king. And what does he obtain as Buddha? He is rarely ill or
unwell. His stomach digests well, being neither too hot nor too cold, but just right, and fit for
meditation. That’s what he obtains as Buddha.” That is what the Buddha said.
On this it is said:
“Not with fist or rod or stone,
or sword or beating to death,
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or by bondage or threats
did he ever harm anyone.
For that very reason he rejoiced in heaven after passing away,

finding happiness as a fruit of happy deeds.
With taste-buds well formed and even,
on his return here he has an excellent sense of taste.
That’s why the clever visionaries said:

‘This man will have much happiness
as householder or renunciate.
That’s the meaning shown by this mark.’”
21–22. Deep Blue Eyes

“Mendicants, in some past lives the Realized One was reborn as a human being. When looking at
others he didn’t glare, look askance, or avert his eyes. Being straightforward, he reached out to
others with straightforward intentions, looking at people with kindly eyes. Due to performing
those deeds he was reborn in a heavenly realm. When he came back to this state of existence he
obtained these two marks: his eyes are deep blue, and he has eyelashes like a cow’s.
does he obtain as king? The people look on him with kindly eyes. He is dear and beloved to the
brahmins and householders, people of town and country, treasury officials, military officers,
guardsmen, ministers, counselors, rulers, tax beneficiaries, and princes. That’s what he obtains as
king. And what does he obtain as Buddha? The people look on him with kindly eyes. He is dear
and beloved to the monks, nuns, laymen, laywomen, gods, humans, demons, dragons, and fairies.
On this it is said:
“With not a glare or glance askance,
nor averting of the eyes;
straightforward, he reached out straightforwardly,
looking at people with kindly eyes.
In good rebirths he enjoyed the fruit

and result, rejoicing there.
But here he has a cow’s eyelashes,
and eyes deep blue so fair to see.
Many soothsayers, men clever

and learned in prognostic texts,
expert in cow-like lashes, indicated he’d
be looked upon with kindly eyes.
Even as a householder he’d be regarded kindly,

beloved of the people.
But if he becomes an ascetic, not lay,
as destroyer of sorrow he’ll be loved by many.”
23. Head Like a Turban

“Mendicants, in some past lives the Realized One was reborn as a human being. He was the leader
and forerunner of people in skillful behaviors such as good conduct by way of body, speech,
giving and sharing, taking precepts, observing the sabbath, paying due respect to mother and
father, ascetics and brahmins, honoring the elders in the family, and various other things
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pertaining to skillful behaviors. Due to performing those deeds he was reborn in a heavenly
realm. When he came back to this state of existence he obtained this mark: his head is shaped like
a turban.
he obtain as king? He has a large following of brahmins and householders, people of town and
country, treasury officials, military officers, guardsmen, ministers, counselors, rulers, tax
beneficiaries, and princes. That’s what he obtains as king. And what does he obtain as Buddha?
He has a large following of monks, nuns, laymen, laywomen, gods, humans, demons, dragons, and
fairies. That’s what he obtains as Buddha.” That is what the Buddha said.
On this it is said:
“Among people of good conduct, he was the leader,
devoted to a life of principle among the principled.
The people followed him,
and he experienced the fruit of good deeds in heaven.
Having experienced that fruit,

he acquires a head shaped like a turban.
The experts in omens and signs prophesied:
‘He will be leader of the people.
Among people then, as before,

they will bring presents for him.
If he becomes an aristocrat, ruler of the land,
he’ll gain the service of the people.
But if that man goes forth,

he’ll be sophisticated, proficient in the teachings.
Devoted to the virtues of his instruction,
the people will become his followers.’”
24–25. One Hair Per Pore, and a Tuft

“Mendicants, in some past lives the Realized One was reborn as a human being. He refrained from
lying. He spoke the truth and stuck to the truth. He was honest and trustworthy, and didn’t trick
the world with his words. Due to performing those deeds he was reborn in a heavenly realm.
When he came back to this state of existence he obtained these two marks: his hairs grow one per
pore, and between his eyebrows there grows a tuft, soft and white like cotton-wool.
does he obtain as king? He has many close adherents among the brahmins and householders,
people of town and country, treasury officials, military officers, guardsmen, ministers,
counselors, rulers, tax beneficiaries, and princes. That’s what he obtains as king. And what does
he obtain as Buddha? He has many close adherents among the monks, nuns, laymen, laywomen,
gods, humans, demons, dragons, and fairies. That’s what he obtains as Buddha.” That is what the
Buddha said.
On this it is said:
“In past lives he was true to his promise,
with no forked tongue, he shunned lies.
He never broke his word to anyone,
but spoke what was true, real, and factual.
A tuft so very white like cotton-wool

grew prettily between his eyebrows.
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And never two, but only one,
hair grew in each of his pores.
Many soothsayers learned in marks

and expert in signs gathered and prophesied:
‘One like this, with tuft and hair so well-formed,
will have many as his close adherents.
Even as householder many people will follow him,

due to the power of deeds in the past.
But once gone forth, owning nothing,
as Buddha the people will follow him.’”
26–27. Forty Gapless Teeth

divisive speech. He didn’t repeat in one place what he heard in another so as to divide people
against each other. Instead, he reconciled those who were divided, supporting unity, delighting
in harmony, loving harmony, speaking words that promote harmony. Due to performing those
obtained these two marks: he has forty teeth, and his teeth have no gaps.
does he obtain as king? His retinue cannot be divided. This includes brahmins and householders,
counselors, rulers, tax beneficiaries, and princes. That’s what he obtains as king. And what does
he obtain as Buddha? His retinue cannot be divided. This includes monks, nuns, laymen,
laywomen, gods, humans, demons, dragons, and fairies. That’s what he obtains as Buddha.” That
is what the Buddha said.
On this it is said:
“He spoke no untruth causing friends to split,
creating disputes that foster division,
acting improperly by fostering quarrels,
creating division among friends.
He spoke kind words to foster harmony,

uniting those who are divided.
He eliminated quarrels among the people,
rejoicing together with the united.
In good rebirths he enjoyed the fruit

and result, rejoicing there.
Here his teeth are gapless, close together,
forty standing upright in his mouth.
If he becomes an aristocrat, ruler of the land,

his assembly will be indivisible.
And as an ascetic, stainless, immaculate,
his assembly will follow him, unshakable.”
28–29. A Large Tongue and the Voice of Brahmā

harsh speech. He spoke in a way that’s mellow, pleasing to the ear, lovely, going to the heart,
polite, likable and agreeable to the people. Due to performing those deeds he was reborn in a
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heavenly realm. When he came back to this state of existence he obtained these two marks: he
has a large tongue, and the voice of Brahmā, like a cuckoo’s call.
does he obtain as king? He has a persuasive voice. His words are persuasive to brahmins and
householders, people of town and country, treasury officials, military officers, guardsmen,
ministers, counselors, rulers, tax beneficiaries, and princes. That’s what he obtains as king. And
what does he obtain as Buddha? He has a persuasive voice. His words are persuasive to monks,
nuns, laymen, laywomen, gods, humans, demons, dragons, and fairies. That’s what he obtains as
Buddha.” That is what the Buddha said.
On this it is said:
“He never spoke a loud harsh word,
insulting, quarrelsome,
causing harm, rude, crushing the people.
His speech was sweet, helpful, and kind.
He uttered words dear to the mind,

going to the heart, pleasing to the ear.
He enjoyed the fruit of his good verbal conduct,
experiencing the fruit of good deeds in heaven.
Having experienced that fruit,

on his return to here he acquired the voice of Brahmā.
His tongue was long and wide,
and his speech was persuasive.
Even as householder his speech brings prosperity.

But if that man goes forth,
speaking often to the people,
they’ll be persuaded by his fair words.”
30. A Lion-Like Jaw

talking nonsense. His words were timely, true, and meaningful, in line with the teaching and
training. He said things at the right time which were valuable, reasonable, succinct, and
beneficial. Due to performing those deeds he was reborn in a heavenly realm. When he came back
to this state of existence he obtained this mark: his jaw is like that of a lion.
he obtain as king? He can’t be destroyed by any human foe or enemy. That’s what he obtains as
king. And what does he obtain as Buddha? He can’t be destroyed by any foe or enemy whether
internal or external; nor by greed, hate, or delusion; nor by any ascetic or brahmin or god or
Māra or Brahmā or by anyone in the world. That’s what he obtains as Buddha.” That is what the
Buddha said.
On this it is said:
“Neither nonsensical nor silly,
his way of speaking was never loose.
He eliminated what was useless,
and spoke for the welfare and happiness of the people.
So doing he passed from here to be reborn in heaven,

where he enjoyed the fruit of deeds well done.
he gained a jaw like the finest of beasts.
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He became a king so very hard to defeat,
a mighty lord and ruler of men.
He was equal to the best in the city of the Three and Thirty,
like Inda, the finest of gods.
One such as that is not easily beaten by fairies,

demons, spirits, monsters, or gods.
If he becomes of such a kind,
he illuminates the quarters and in-between.”
31–32. Even and White Teeth

“Mendicants, in some past lives the Realized One was reborn as a human being. He gave up wrong
livelihood and earned a living by right livelihood. He refrained from falsifying weights, metals, or
measures; bribery, fraud, cheating, and duplicity; mutilation, murder, abduction, banditry,
plunder, and violence. Due to performing, accumulating, heaping up, and amassing those deeds,
when his body broke up, after death, he was reborn in a good place, a heavenly realm. There he
surpassed the other gods in ten respects: divine life span, beauty, happiness, glory, sovereignty,
sights, sounds, smells, tastes, and touches. When he came back to this state of existence he
obtained these two marks: his teeth are even and perfectly white.
Possessing these marks, if he stays at home he becomes a king, a wheel-turning monarch, a
just and principled king. His dominion extends to all four sides, he achieves stability in the
country, and he possesses the seven treasures. He has the following seven treasures: the wheel,
the elephant, the horse, the jewel, the woman, the treasurer, and the counselor as the seventh
treasure. He has over a thousand sons who are valiant and heroic, crushing the armies of his
enemies. After conquering this land girt by sea—free of harassment by bandits, successful and
prosperous, safe, blessed, and untroubled—he reigns by principle, without rod or sword. And
what does he obtain as king? His retinue is pure. This includes brahmins and householders,
counselors, rulers, tax beneficiaries, and princes. That’s what he obtains as king.
But if he goes forth from the lay life to homelessness, he becomes a perfected one, a fully
awakened Buddha, who draws back the veil from the world. And what does he obtain as Buddha?
His retinue is pure. This includes monks, nuns, laymen, laywomen, gods, humans, demons,
dragons, and fairies. That’s what he obtains as Buddha.” That is what the Buddha said.
On this it is said:
“He abandoned wrong livelihood, and created
a way of life that’s fair, pure, and just.
He eliminated what was useless,
and lived for the welfare and happiness of the people.
Having done what’s praised by the clever, the wise, and the good,
that man experienced the fruit in heaven.
Equal to the best in the heaven of Three and Thirty,
he enjoyed himself with pleasure and play.
From there he passed back to a human life.

With the remaining ripening of the fruit of good deeds,
he obtained teeth that are even,
gleaming, bright, and white.
Many soothsayers regarded as wise men

gathered and predicted of him:
‘With twice-born teeth so even, so white, so clean and bright
his retinue will be so pure.
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As king, his people will also be pure,
when he rules having conquered this earth so broad.
They won’t harm the country,
but will live for the welfare and happiness of the people.
But if he goes forth he’ll be an ascetic free of ill,

his passions quelled, the veil drawn back.
Rid of stress and weariness,
he sees this world and the next.
Those who do his bidding, both lay and renunciate,

shake off wickedness, impure and blameworthy.
He’s surrounded by pure people, who dispel
stains, callousness, sin, and corruptions.’”
said.
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31. Advice to Sigālaka:
Siṅgāla Sutta
So I have heard. At one time the Buddha was staying near Rājagaha, in the Bamboo Grove, the
squirrels’ feeding ground. Now at that time the householder’s son Sigālaka rose early and left
Rājagaha. With his clothes and hair all wet, he raised his joined palms to revere the quarters—
east, south, west, north, below, and above.
Then the Buddha robed up in the morning and, taking his bowl and robe, entered Rājagaha for
alms. He saw Sigālaka revering the quarters and said to him, “Householder’s son, why are you
revering the quarters in this way?”
“Sir, on his deathbed my father said to me: ‘My dear, please revere the quarters.’ Honoring,
respecting, and venerating my father’s words, I rose early and left Rājagaha and, with my clothes
and hair all wet, raised my joined palms to revere the quarters— east, south, west, north, below,
and above.”
1. The Six Quarters

“Householder’s son, that’s not how the six quarters should be revered in the training of the noble
one.”
“But sir, how should the six quarters be revered in the training of the noble one? Sir, please
teach me this.”
“Well then, householder’s son, listen and pay close attention, I will speak.”
“Yes, sir,” replied Sigālaka. The Buddha said this:
“Householder’s son, a noble disciple gives up four corrupt deeds, doesn’t do bad deeds on four
grounds, and avoids six drains on wealth. When they’ve left these fourteen bad things behind
they have the six quarters covered. They’re practicing to win in both worlds, and they succeed in
this world and the next. When their body breaks up, after death, they’re reborn in a good place, a
heavenly realm.
2. Four Corrupt Deeds

What four corrupt deeds have they given up? Killing living creatures, stealing, sexual
misconduct, and lying: these are corrupt deeds. These are the four corrupt deeds they’ve given
up.”
“Killing, stealing,
telling lies,
and committing adultery:
astute people don’t praise these things.”
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3. Four Grounds
“On what four grounds do they not do bad deeds? One does bad deeds prejudiced by favoritism,
hostility, stupidity, and cowardice. When a noble disciple is not prejudiced by favoritism,
hostility, stupidity, and cowardice, they don’t do bad deeds on these four grounds.”
“If you act against the teaching
out of favoritism, hostility, cowardice, or stupidity,
your fame shrinks,
like the moon in the waning fortnight.
If you don’t act against the teaching

out of favoritism, hostility, cowardice, and stupidity,
your fame swells,
like the moon in the waxing fortnight.”
4. Six Drains on Wealth

“What six drains on wealth do they avoid? Habitually engaging in the following things is a drain
on wealth: drinking alcohol; roaming the streets at night; frequenting festivals; gambling; bad
friends; laziness.
5. Six Drawbacks of Drinking

There are these six drawbacks of habitually drinking alcohol. Immediate loss of wealth,
promotion of quarrels, susceptibility to illness, disrepute, indecent exposure; and weakened
wisdom is the sixth thing. These are the six drawbacks of habitually drinking alcohol.
6. Six Drawbacks of Roaming the Streets at Night

There are these six drawbacks of roaming the streets at night. Yourself, your partners and
children, and your property are all left unguarded. You’re suspected of bad deeds. Untrue rumors
spread about you. You’re at the forefront of many things that entail suffering. These are the six
drawbacks of roaming the streets at night.
7. Six Drawbacks of Festivals

There are these six drawbacks of frequenting festivals. You’re always thinking: ‘Where’s the
dancing? Where’s the singing? Where’s the music? Where are the stories? Where’s the applause?
Where are the kettle-drums?’ These are the six drawbacks of frequenting festivals.
8. Six Drawbacks of Gambling

There are these six drawbacks of habitually gambling. Victory breeds enmity. The loser mourns
their money. There is immediate loss of wealth. A gambler’s word carries no weight in public
assembly. Friends and colleagues treat them with contempt. And no-one wants to marry a
gambler, for they think: ‘This individual is a gambler—they’re not able to support a partner.’
These are the six drawbacks of habitually gambling.
9. Six Drawbacks of Bad Friends

There are these six drawbacks of bad friends. You become friends and companions with those
who are scoundrels, drunkards, addicts, frauds, swindlers, and thugs. These are the six drawbacks
of bad friends.
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10. Six Drawbacks of Laziness
There are these six drawbacks of habitual laziness. You don’t get your work done because you
think: ‘It’s too cold! It’s too hot. It’s too late! It’s too early! I’m too hungry! I’m too full!’ By
dwelling on so many excuses for not working, you don’t make any more money, and the money
you already have runs out. These are the six drawbacks of habitual laziness.”
“Some are just drinking buddies,
some call you their dear, dear friend,
but a true friend is one
who stands by you in need.
Sleeping late, adultery,

making enemies, harmfulness,
bad friends, and avarice:
these six grounds ruin a person.
With bad friends, bad companions,

bad behavior and alms-resort,
a man falls to ruin
in both this world and the next.
Dice, women, drink, song and dance;

sleeping by day and roaming at night;
bad friends, and avarice:
these six grounds ruin a person.
They play dice and drink liquor,

and consort with women loved by others.
Associating with the worse, not the better,
they diminish like the waning moon.
A drunkard, broke, and destitute,

thirsty, drinking in the bar,
drowning in debt,
will quickly lose their way.
When you’re in the habit of sleeping late,

seeing night as time to rise,
and always getting drunk,
you can’t keep up the household life.
‘Too cold, too hot,

too late,’ they say.
When the young neglect their work like this,
riches pass them by.
But one who considers hot and cold

as nothing more than blades of grass—
he does his manly duty,
and happiness never fails.”
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11. Fake Friends
“Householder’s son, you should recognize these four enemies disguised as friends: the taker, the
talker, the flatterer, the spender.
You can recognize a fake friend who’s all take on four grounds.
Your possessions end up theirs.
Giving little, they expect a lot.
They do their duty out of fear.
They associate for their own advantage.
You can recognize a fake friend who’s all take on these four grounds.
You can recognize a fake friend who’s all talk on four grounds. They’re hospitable in the past.
They’re hospitable in the future. They’re full of meaningless pleasantries. When something needs
doing in the present they point to their own misfortune. You can recognize a fake friend who’s
all talk on these four grounds.
You can recognize a fake friend who’s a flatterer on four grounds. They support you equally in
doing bad and doing good. They praise you to your face, and put you down behind your back. You
can recognize a fake friend who’s a flatterer on these four grounds.
You can recognize a fake friend who’s a spender on four grounds. They accompany you when
drinking, roaming the streets at night, frequenting festivals, and gambling. You can recognize a
fake friend who’s a spender on these four grounds.”
“One friend is all take,
another all talk;
one’s just a flatterer,
and one’s a friend who spends.
An astute person understands

these four enemies for what they are
and keeps them at a distance,
as they’d shun a risky road.”
12. Good-Hearted Friends

“Householder’s son, you should recognize these four good-hearted friends: the helper, the friend
in good times and bad, the counselor, and the one who’s compassionate.
You can recognize a good-hearted friend who’s a helper on four grounds. They guard you
when you’re negligent. They guard your property when you’re negligent. They keep you safe in
times of danger. When something needs doing, they supply you with twice the money you need.
You can recognize a good-hearted friend who’s a helper on these four grounds.
You can recognize a good-hearted friend who’s the same in good times and bad on four
grounds. They tell you secrets. They keep your secrets. They don’t abandon you in times of
trouble. They’d even give their life for you. You can recognize a good-hearted friend who’s the
same in good times and bad on these four grounds.
You can recognize a good-hearted friend who’s a counselor on four grounds. They keep you
from doing bad. They support you in doing good. They teach you what you do not know. They
explain the path to heaven. You can recognize a good-hearted friend who’s a counselor on these
four grounds.
You can recognize a good-hearted friend who’s compassionate on four grounds. They don’t
delight in your misfortune. They delight in your good fortune. They keep others from criticizing
you. They encourage praise of you. You can recognize a good-hearted friend who’s
compassionate on these four grounds.”
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“A friend who’s a helper,
one the same in both pleasure and pain,
a friend of good counsel,
and one of compassion;
an astute person understands

these four friends for what they are
and carefully looks after them,
like a mother the child at her breast.
The astute and virtuous
shine like a burning flame.
They pick up riches as bees

roaming round pick up pollen.
And their riches proceed to grow,
like an ant-hill piling up.
In gathering wealth like this,

a householder does enough for their family.
And they’d hold on to friends
by dividing their wealth in four.
One portion is to enjoy.

Two parts invest in work.
And the fourth should be kept
for times of trouble.”
13. Covering the Six Quarters

“And how, householder’s son, does a noble disciple cover the six quarters? These six quarters
should be recognized: parents as the east, teachers as the south, partner and children as the west,
friends and colleagues as the north, bondservants and workers as beneath, and ascetics and
brahmins as above.
A child should serve their parents as the eastern quarter in five ways, thinking: ‘I will support
those who supported me. I’ll do my duty for them. I’ll maintain the family traditions. I’ll take care
of the inheritance. When they have passed away, I’ll make an offering on their behalf.’ Parents
served by the children in these five ways show compassion to them in five ways. They keep them
from doing bad. They support them in doing good. They train them in a profession. They connect
them with a suitable partner. They transfer the inheritance in due time. Parents served by their
children in these five ways show compassion to them in these five ways. And that’s how the
eastern quarter is covered, kept safe and free of peril.
A student should serve their teacher as the southern quarter in five ways: by rising for them,
by serving them, by listening well, by looking after them, and by carefully learning their
profession. Teachers served by their students in these five ways show compassion to them in five
ways. They make sure they’re well trained and well educated. They clearly explain all the
knowledge of the profession. They introduce them to their friends and colleagues. They provide
protection in every region. Teachers served by their students in these five ways show compassion
to them in these five ways. And that’s how the southern quarter is covered, kept safe and free of
peril.
A husband should serve his wife as the western quarter in five ways: by treating her with
honor, by not looking down on her, by not being unfaithful, by relinquishing authority to her,
and by presenting her with adornments. A wife served by her husband in these five ways shows
compassion to him in five ways. She’s well-organized in her work. She manages the domestic
help. She’s not unfaithful. She preserves his earnings. She’s deft and tireless in all her duties. A
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wife served by her husband in these five ways shows compassion to him in these five ways. And
that’s how the western quarter is covered, kept safe and free of peril.
A gentleman should serve their friends and colleagues as the northern quarter in five ways:
giving, kindly words, taking care, equality, and not using tricky words. Friends and colleagues
served by a gentleman in these five ways show compassion to them in five ways. They guard
them when they’re negligent. They guard their property when they’re negligent. They keep them
safe in times of danger. They don’t abandon them in times of trouble. They honor their
descendants. Friends and colleagues served by a gentleman in these five ways show compassion
to them in these five ways. And that’s how the northern quarter is covered, kept safe and free of
peril.
A master should serve their bondservants and workers as the lower quarter in five ways: by
organizing work according to ability, by paying food and wages, by nursing them when sick, by
sharing special treats, and by giving time off work. Bondservants and workers served by a master
in these five ways show compassion to them in five ways. They get up first, and go to bed last.
They don’t steal. They do their work well. And they promote a good reputation. Bondservants
and workers served by a master in these five ways show compassion to them in these five ways.
And that’s how the lower quarter is covered, kept safe and free of peril.
A gentleman should serve ascetics and brahmins as the upper quarter in five ways: by loving
deeds of body, speech, and mind, by not turning them away at the gate, and by providing them
with material needs. Ascetics and brahmins served by a gentleman in these five ways show
compassion to them in five ways. They keep them from doing bad. They support them in doing
good. They think of them with kindly thoughts. They teach them what they do not know. They
clarify what they’ve already learned. They explain the path to heaven. Ascetics and brahmins
served by a gentleman in these five ways show compassion to them in these five ways. And that’s
how the upper quarter is covered, kept safe and free of peril.”
“Parents are the east,
teachers the south,
wives and child the west,
friends and colleagues the north,
servants and workers below,

and ascetics and brahmins above.
By honoring these quarters
a householder does enough for their family.
The astute and the virtuous,

the gentle and the articulate,
the humble and the kind:
they’re who win glory.
The diligent, not lazy,

those not disturbed by troubles,
those consistent in conduct, the intelligent:
The inclusive, the makers of friends,

the kind, those rid of stinginess,
those who lead, train, and persuade:
Giving and kindly words,

taking care here,
and treating equally in worldly conditions,
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as befits them in each case;
these ways of being inclusive in the world
are like a moving chariot’s linchpin.
If there were no such ways of being inclusive,

neither mother nor father
would be respected and honored
for what they’ve done for their children.
But since these ways of being inclusive do exist,

the astute do regard them well,
so they achieve greatness
and are praised.”
When this was said, Sigālaka the householder’s son said to the Buddha, “Excellent, sir!
Excellent! As if he were righting the overturned, or revealing the hidden, or pointing out the
path to the lost, or lighting a lamp in the dark so people with good eyes can see what’s there, the
Buddha has made the teaching clear in many ways. I go for refuge to the Buddha, to the teaching,
and to the mendicant Saṅgha. From this day forth, may the Buddha remember me as a lay
follower who has gone for refuge for life.”
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32. The Āṭānāṭiya Protection:
Āṭānāṭiya Sutta
1. The First Recitation Section

Mountain. Then, late at night, the Four Great Kings—with large armies of spirits, fairies, goblins,
and dragons—set guards, troops, and wards at the four quarters and then, lighting up the entire
Vulture’s Peak with their beauty, went up to the Buddha, bowed, and sat down to one side. Before
sitting down to one side, some spirits bowed, some exchanged greetings and polite conversation,
some held up their joined palms toward the Buddha, some announced their name and clan, while
some kept silent.
Seated to one side, the Great King Vessavaṇa said to the Buddha, “Sir, some high spirits have
confidence in the Buddha, some do not. Some middling spirits have confidence in the Buddha,
some do not. Some low spirits have confidence in the Buddha, some do not. But mostly the spirits
don’t have confidence in the Buddha. Why is that? Because the Buddha teaches them to refrain
from killing living creatures, stealing, lying, sexual misconduct, and drinking alcohol. But mostly
they don’t refrain from such things. They don’t like that or approve of it.
Sir, there are disciples of the Buddha who frequent remote lodgings in the wilderness and the
forest that are quiet and still, far from the madding crowd, remote from human settlements, and
fit for retreat. There dwell high spirits who have no confidence in the Buddha’s dispensation. To
give them confidence, may the Buddha please learn the Āṭānāṭiya protection for the guarding,
protection, safety, and comfort of the monks, nuns, laymen, and laywomen.” The Buddha
consented in silence.
Then, knowing that the Buddha had consented, on that occasion Great King Vessavaṇa recited
the Āṭānāṭiya protection.
“Hail Vipassī,
the glorious seer!
Hail Sikhī,
compassionate for all beings!
Hail Vesabhū,
cleansed and austere!
Hail Kakusandha,
crusher of Māra’s army!
Hail Koṇāgamana,
the accomplished brahmin!
Hail Kassapa,
freed in every way!
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Hail Aṅgīrasa,
the glorious Sakyan!
He taught this Dhamma
that dispels all suffering.
Those in the world who are extinguished,

truly discerning,
not backbiters; such people
being great of heart and rid of naivety,
revere that Gotama;

he who is helpful to gods and humans,
accomplished in knowledge and conduct,
great of heart and rid of naivety.
Where rises the sun—

Aditi’s child, the great circle,
who in his rising
dispels the night,
and of whom, when sun has risen,
it’s said to be the day—
there is a deep lake

an ocean, where water flows.
So they know that in that place
there is an ocean where waters flow.
From here that is the eastern quarter,

so the people say.
That quarter is warded
by a great king, glorious,
the lord of the fairies;

his name is Dhataraṭṭha.
He delights in song and dance,
honored by the fairies.

all of one name, so I’ve heard.
Eighty, and ten, and one—
After seeing the Awakened One,

the Buddha, Kinsman of the Sun,
they revere him from afar,
the one great of heart and rid of naivety.
Homage to you, O thoroughbred!

Homage to you, supreme among men!
You’ve seen us with clarity and kindness.
The non-humans bow to you.
We’ve been asked many a time,
‘Do you bow to Gotama the victor?’
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And so we ought to declare:
‘We bow to Gotama the victor,
accomplished in knowledge and conduct!
We bow to Gotama the awakened!’
It’s where the departed go, they say,

who are dividers and backbiters,
killers and hunters,
bandits and frauds.
From here that is the southern quarter,

so the people say.
the lord of the goblins;

his name is Virūḷha.
honored by the goblins.




Where sets the sun—

Aditi’s child, the great circle,
who in his setting
closes the day,
and of whom, when sun has set,
it’s said to be the night—
there is a deep lake

an ocean, where water flows.
So they know that in that place
there is an ocean where waters flow.
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From here that is the western quarter,
so the people say.
the lord of the dragons;

his name is Virūpakkha.
honored by the dragons.




Where lovely Uttarakuru is,

and the beautiful Mount Meru,
humans born there
are unselfish, not possessive.
They do not sow the seed,

nor do they draw the plough.
The rice eaten by people
ripens in untilled soil,
free of powder or husk, pure,

fragrant, with only the rice-grain.
They eat that food
after cooking it in a ‘parrot’s beak’.
Having prepared a cow with hooves uncloven,

they’re drawn about from place to place.
Having prepared a beast with hooves uncloven,
Having prepared a woman-drawn carriage,

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Having prepared a man-drawn carriage,
Having prepared a girl-drawn carriage,

Having prepared a boy-drawn carriage,
Having ascended their vehicle,

that king’s servants
tour about in every quarter,
provided with vehicles,

elephant, horse, and divine.
And there are mansions and palanquins
for that great and glorious king.
And he has cities, too,

well-built in the sky:
Āṭānāṭā, Kusināṭā, Parakusināṭā,
Nāṭasuriyā, and Parakusiṭanāṭā.
To the north is Kapīvanta,

and Jonogha lies beyond.
And there’s Navanavutiya, Ambara-ambaravatiya,
and the royal capital named Āḷakamandā.
The Great King Kuvera, dear sir,

has a capital named Visāṇā,
which is why the great king
is called ‘Vessavaṇa’.
These each individually inform the King:

Tatolā, Tattalā, Tatotalā,
Ojasi, Tejasi, Tatojasi,
Sūra, Rājā, Ariṭṭha, and Nemi.
There is a lake there too named Dharaṇī,

from whence the clouds rain down,
and the rains disperse.
There is a hall there too named Bhagalavatī,
where the spirits frequent.

There the trees are ever in fruit,
with many different flocks of birds.
Peacocks and herons call out there,
and the sweet cuckoos too.
One bird cries out ‘Live, live!’,

another ‘Lift up your heart!’
There are cocks and kookaburras,
and in the wood the lotus-crane.
The parrots and mynah cry out there,

and the ‘little stick-boy’ birds.
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Kuvera’s pond of rushes
is lovely all the time.
From here that is the northern quarter,

so the people say.
the lord of spirits;

his name is ‘Kuvera’.
honored by the spirits.




We bow to Gotama the awakened!’”
This, dear sir, is the Āṭānāṭiya protection for the guarding, protection, safety, and comfort of
the monks, nuns, laymen, and laywomen.
The monks, nuns, laymen, and laywomen should learn this Āṭānāṭiya protection well and
completely memorize it. If anyone who does so is approached while walking, standing, sitting, or
lying down by any non-human being with malicious intent—including males, females, boys, girls,
ministers, counselors, and servants among the spirits, fairies, goblins, and dragons— that non-
human will receive no homage or respect in any village or town. And they will receive no ground
or dwelling in my capital of Ālakamandā. Nor will they get to go to the conference of the spirits.
In addition, the non-humans would not give or take them in marriage. They’d heap personal
abuse on them, drop an empty bowl on their head, and even split their head into seven pieces!
For there are, dear sir, non-humans who are fierce, cruel, and violent. They don’t obey the
Great Kings or their men or their men’s men. They’re said to be rebelling against the Great Kings.
They’re just like the bandits in the king of Magadha’s realm who don’t obey the king, his men, or
his men’s men, and are said to be rebelling against the king.
If any non-human being with malicious intent—including males, females, boys, girls, ministers,
counselors, and servants among the spirits, fairies, goblins, and dragons—approaches a monk,
nun, layman, or laywoman while walking, standing, sitting, or lying down, one ought to yell, cry,
and scream to the spirits, great spirits, generals, great generals: ‘This spirit’s got me! This spirit’s
entered me! This spirit’s annoying me! This spirit’s harassing me! This spirit’s hurting me! This
spirit’s harming me! This spirit won’t let me go!’
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To what spirits, great spirits, generals, great generals?
‘Inda, Soma, and Varuṇa,
Bhāradvāja, Pajāpati,
Candana and Kāmaseṭṭha,
Kinnughaṇḍu and Nighaṇḍu,
Panāda and Opamañña,

and Mātali, the god’s charioteer.
Cittasena the fairy,
and the kings Nala and Janesabha,
Sātāgira, Hemavata,
Puṇṇaka, Karatiya, and Guḷa;
Sivaka and Mucalinda,
Vessāmitta, Yugandhara,
Gopāla, Supparodha,
Hiri, Netti, and Mandiya;
Pañcālacaṇḍa, Āḷavaka,
Pajjunna, Sumana, Sumukha,
Dadhimukha, Maṇi, Māṇivara, Dīgha,
together with Serīsaka.’
This, dear sir, is the Āṭānāṭiya protection for the guarding, protection, safety, and comfort of
the monks, nuns, laymen, and laywomen. Well, now, dear sir, I must go. I have many duties, and
much to do.”
“Please, Great Kings, go at your convenience.”
Then the Four Great Kings got up from their seats, bowed, and respectfully circled the Buddha,
keeping him on their right side, before vanishing right there. And before the other spirits present
vanished, some bowed and respectfully circled the Buddha, keeping him on their right side, some
exchanged greetings and polite conversation, some held up their joined palms toward the
Buddha, some announced their name and clan, while some kept silent.
2. The Second Recitation Section

Then, when the night had passed, the Buddha told the mendicants all that had happened,
repeating all the verses spoken. Then he added:
“Mendicants, learn the Āṭānāṭiya protection! Memorize the Āṭānāṭiya protection! Remember
the Āṭānāṭiya protection! The Āṭānāṭiya protection is beneficial, and is for the guarding,
protection, safety, and comfort of the monks, nuns, laymen, and laywomen.”
said.
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33. Reciting in Concert:
Saṅgīti Sutta
So I have heard. At one time the Buddha was wandering in the land of the Mallas together with a
large Saṅgha of five hundred mendicants when he arrived at a Mallian town named Pāvā. There
he stayed in Cunda the smith’s mango grove.
Now at that time a new town hall named Ubbhaṭaka had recently been constructed for the
Mallas of Pāvā. It had not yet been occupied by an ascetic or brahmin or any person at all. The
Mallas of Pāvā also heard that the Buddha had arrived and was staying in Cunda’s mango grove.
Then they went up to the Buddha, bowed, sat down to one side, and said to him, “Sir, a new town
hall named Ubbhaṭaka has recently been constructed for the Mallas of Pāvā. It has not yet been
occupied by an ascetic or brahmin or any person at all. May the Buddha be the first to use it, and
only then will the Mallas of Pāvā use it. That would be for the lasting welfare and happiness of
the Mallas of Pāvā.” The Buddha consented in silence.
Then, knowing that the Buddha had consented, the Mallas got up from their seat, bowed, and
respectfully circled the Buddha, keeping him on their right. Then they went to the new town
hall, where they spread carpets all over, prepared seats, set up a water jar, and placed a lamp.
Then they went back to the Buddha, bowed, stood to one side, and told him of their preparations,
saying, “Please, sir, come at your convenience.”
Then the Buddha robed up and, taking his bowl and robe, went to the new town hall together
with the Saṅgha of mendicants. Having washed his feet he entered the town hall and sat against
the central column facing east. The Saṅgha of mendicants also washed their feet, entered the
town hall, and sat against the west wall facing east, with the Buddha right in front of them. The
Mallas of Pāvā also washed their feet, entered the town hall, and sat against the east wall facing
west, with the Buddha right in front of them.
The Buddha spent most of the night educating, encouraging, firing up, and inspiring the
Mallas with a Dhamma talk. Then he dismissed them, “The night is getting late, Vāseṭṭhas. Please
go at your convenience.”
“Yes, sir,” replied the Mallas. They got up from their seat, bowed, and respectfully circled the
Buddha, keeping him on their right, before leaving.
Soon after they left, the Buddha looked around the Saṅgha of monks, who were so very silent.
He addressed Venerable Sāriputta, “Sāriputta, the Saṅgha of mendicants is rid of dullness and
drowsiness. Give them some Dhamma talk as you feel inspired. My back is sore, I’ll stretch it.”
“Yes, sir,” Sāriputta replied.
And then the Buddha spread out his outer robe folded in four and laid down in the lion’s
posture—on the right side, placing one foot on top of the other—mindful and aware, and focused
on the time of getting up.
Now at that time the Nigaṇṭha Nātaputta had recently passed away at Pāvā. With his passing
the Jain ascetics split, dividing into two factions, arguing, quarreling, and fighting, continually
wounding each other with barbed words: “You don’t understand this teaching and training. I
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yourself out of this—if you can!”
You’d think there was nothing but slaughter going on among the Jain ascetics. And the
Nigaṇṭha Nātaputta’s white-clothed lay disciples were disillusioned, dismayed, and disappointed
in the Jain ascetics. They were equally disappointed with a teaching and training so poorly
someone who is not a fully awakened Buddha, with broken monument and without a refuge.
Then Sāriputta told the mendicants about these things. He went on to say, “That’s what
happens, reverends, when a teaching and training is poorly explained and poorly propounded,
not emancipating, not leading to peace, proclaimed by someone who is not a fully awakened
Buddha. But this teaching is well explained and well propounded to us by the Blessed One,
emancipating, leading to peace, proclaimed by someone who is a fully awakened Buddha. You
should all recite this in concert, without disputing, so that this spiritual path may last for a long
time. That would be for the welfare and happiness of the people, for the benefit, welfare, and
happiness of gods and humans.
And what is that teaching?
1. Ones
There are teachings grouped by one that have been rightly explained by the Blessed One, who
knows and sees, the perfected one, the fully awakened Buddha. You should all recite these in
concert, without disputing, so that this spiritual path may last for a long time. That would be for
the welfare and happiness of the people, for the benefit, welfare, and happiness of gods and
humans. What are the teachings grouped by one?
‘All sentient beings are sustained by food.’
‘All sentient beings are sustained by conditions.’
These are the teachings grouped by one that have been rightly explained by the Blessed One,
who knows and sees, the perfected one, the fully awakened Buddha. You should all recite these in
concert, without disputing, so that this spiritual path may last for a long time. That would be for
the welfare and happiness of the people, for the benefit, welfare, and happiness of gods and
humans.
2. Twos
There are teachings grouped by two that have been rightly explained by the Buddha. You should
all recite these in concert. What are the teachings grouped by two?
Name and form.
Ignorance and craving for continued existence.
Views favoring continued existence and views favoring ending existence.
Lack of conscience and prudence.
Conscience and prudence.
Being hard to admonish and having bad friends.
Being easy to admonish and having good friends.
Skill in offenses and skill in rehabilitation from offenses.
Skill in meditative attainments and skill in emerging from those attainments.
Skill in the elements and skill in attention.
Skill in the sense fields and skill in dependent origination.
Skill in what is possible and skill in what is impossible.
Integrity and scrupulousness.
Patience and gentleness.
Friendliness and hospitality.
Harmlessness and purity.
Lack of mindfulness and lack of situational awareness.
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Mindfulness and situational awareness.
Not guarding the sense doors and eating too much.
Guarding the sense doors and moderation in eating.
The power of reflection and the power of development.
The power of mindfulness and the power of immersion.
Serenity and discernment.
The foundation of serenity and the foundation of exertion.
Exertion, and not being distracted.
Failure in ethics and failure in view.
Accomplishment in ethics and accomplishment in view.
Purification of ethics and purification of view.
Purification of view and making an effort in line with that view.
Inspiration, and making a suitable effort when inspired by inspiring places.
To never be content with skillful qualities, and to never stop trying.
Knowledge and freedom.
Knowledge of ending and knowledge of non-arising.
These are the teachings grouped by two that have been rightly explained by the Buddha. You
should all recite these in concert.
3. Threes
There are teachings grouped by three that have been rightly explained by the Buddha. You
should all recite these in concert. What are the teachings grouped by three?
Three unskillful roots: greed, hate, and delusion.
Three skillful roots: non-greed, non-hate, and non-delusion.
Three ways of performing bad conduct: by body, speech, and mind.
Three ways of performing good conduct: by body, speech, and mind.
Three unskillful thoughts: sensuality, malice, and cruelty.
Three skillful thoughts: renunciation, good will, and harmlessness.
Three unskillful intentions: sensuality, malice, and cruelty.
Three skillful intentions: renunciation, good will, and harmlessness.
Three unskillful perceptions: sensuality, malice, and cruelty.
Three skillful perceptions: renunciation, good will, and harmlessness.
Three unskillful elements: sensuality, malice, and cruelty.
Three skillful elements: renunciation, good will, and harmlessness.
Another three elements: sensuality, form, and formlessness.
Another three elements: form, formlessness, and cessation.
Another three elements: lower, middle, and higher.
Three cravings: for sensual pleasures, to continue existence, and to end existence.
Another three cravings: sensuality, form, and formlessness.
Another three cravings: form, formlessness, and cessation.
Three fetters: identity view, doubt, and misapprehension of precepts and observances.
Three defilements: sensuality, desire for continued existence, and ignorance.
Three realms of existence: sensual, form, and formless.
Three searches: for sensual pleasures, for continued existence, and for a spiritual path.
Three kinds of discrimination: ‘I’m better’, ‘I’m equal’, and ‘I’m worse’.
Three periods: past, future, and present.
Three extremes: identity, the origin of identity, and the cessation of identity.
Three feelings: pleasure, pain, and neutral.
Three forms of suffering: the suffering inherent in painful feeling, the suffering inherent in
conditions, and the suffering inherent in perishing.
Three heaps: inevitability regarding the wrong way, inevitability regarding the right way, and
lack of inevitability.
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Three darknesses: one is doubtful, uncertain, undecided, and lacking confidence about the
past, future, and present.
Three things a Realized One need not hide. The Realized One’s behavior by way of body,
speech, and mind is pure. He has no misconduct in these three ways that need be hidden,
thinking: ‘May others not know this of me.’
Three possessions: greed, hate, and delusion.
Three fires: greed, hate, and delusion.
Another three fires: a fire for those worthy of offerings dedicated to the gods, a fire for
householders, and a fire for those worthy of a religious donation.
A threefold classification of the physical: visible and resistant, invisible and resistant, and
invisible and non-resistant.
Three choices: good choices, bad choices, and imperturbable choices.
Three individuals: a trainee, an adept, and one who is neither a trainee nor an adept.
Three seniors: a senior by birth, a senior in the teaching, and a senior by convention.
Three grounds for making merit: giving, ethical conduct, and meditation.
Three grounds for accusations: what is seen, heard, and suspected.
Three kinds of sensual rebirth. There are sentient beings who desire what is present. They fall
under the sway of presently arisen sensual pleasures. Namely, humans, some gods, and some
beings in the underworld. This is the first kind of sensual rebirth. There are sentient beings who
desire to create. Having repeatedly created, they fall under the sway of sensual pleasures.
Namely, the Gods Who Love to Create. This is the second kind of sensual rebirth. There are
sentient beings who desire what is created by others. They fall under the sway of sensual
pleasures created by others. Namely, the Gods Who Control the Creations of Others. This is the
third kind of sensual rebirth.
Three kinds of pleasant rebirth. There are sentient beings who, having repeatedly given rise to
it, dwell in pleasure. Namely, the gods of Brahmā’s Host. This is the first pleasant rebirth. There
are sentient beings who are drenched, steeped, filled, and soaked with pleasure. Every so often
they feel inspired to exclaim: ‘Oh, what bliss! Oh, what bliss!’ Namely, the gods of streaming
radiance. This is the second pleasant rebirth. There are sentient beings who are drenched,
steeped, filled, and soaked with pleasure. Since they’re truly content, they experience pleasure.
Namely, the gods replete with glory. This is the third pleasant rebirth.
Three kinds of wisdom: the wisdom of a trainee, the wisdom of an adept, and the wisdom of
one who is neither a trainee nor an adept.
Another three kinds of wisdom: wisdom produced by thought, learning, and meditation.
Three weapons: learning, seclusion, and wisdom.
Three faculties: the faculty of understanding that one’s enlightenment is imminent, the faculty
of enlightenment, and the faculty of one who is enlightened.
Three eyes: the eye of the flesh, the eye of clairvoyance, and the eye of wisdom.
Three trainings: in higher ethics, higher mind, and higher wisdom.
Three kinds of development: the development of physical endurance, the development of the
mind, and the development of wisdom.
Three unsurpassable things: unsurpassable seeing, practice, and freedom.
Three kinds of immersion. Immersion with placing the mind and keeping it connected.
Immersion without placing the mind, but just keeping it connected. Immersion without placing
the mind or keeping it connected.
Another three kinds of immersion: emptiness, signless, and undirected.
Three purities: purity of body, speech, and mind.
Three kinds of sagacity: sagacity of body, speech, and mind.
Three skills: skill in progress, skill in regress, and skill in means.
Three vanities: the vanity of health, the vanity of youth, and the vanity of life.
Three ways of putting something in charge: putting oneself, the world, or the teaching in
charge.
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Three topics of discussion. You might discuss the past: ‘That is how it was in the past.’ You
might discuss the future: ‘That is how it will be in the future.’ Or you might discuss the present:
‘This is how it is at present.’
Three knowledges: recollection of past lives, knowledge of the death and rebirth of sentient
beings, and knowledge of the ending of defilements.
Three meditative abidings: the meditation of the gods, the meditation of Brahmā, and the
meditation of the noble ones.
Three demonstrations: a demonstration of psychic power, a demonstration of revealing, and
an instructional demonstration.
These are the teachings grouped by three that have been rightly explained by the Buddha. You
4. Fours
There are teachings grouped by four that have been rightly explained by the Buddha. You should
all recite these in concert. What are the teachings grouped by four?
Four kinds of mindfulness meditation. It’s when a mendicant meditates by observing an aspect
of the body—keen, aware, and mindful, rid of desire and aversion for the world. They meditate
observing an aspect of feelings … mind … principles—keen, aware, and mindful, rid of desire and
aversion for the world.
Four right efforts. A mendicant generates enthusiasm, tries, makes an effort, exerts the mind,
and strives so that bad, unskillful qualities don’t arise. They generate enthusiasm, try, make an
effort, exert the mind, and strive so that bad, unskillful qualities that have arisen are given up.
They generate enthusiasm, try, make an effort, exert the mind, and strive so that skillful qualities
arise. They generate enthusiasm, try, make an effort, exert the mind, and strive so that skillful
qualities that have arisen remain, are not lost, but increase, mature, and are completed by
development.
Four bases of psychic power. A mendicant develops the basis of psychic power that has
immersion due to enthusiasm, and active effort. They develop the basis of psychic power that has
immersion due to mental development, and active effort. They develop the basis of psychic
power that has immersion due to energy, and active effort. They develop the basis of psychic
power that has immersion due to inquiry, and active effort.
Four absorptions. A mendicant, quite secluded from sensual pleasures, secluded from
unskillful qualities, enters and remains in the first absorption, which has the rapture and bliss
born of seclusion, while placing the mind and keeping it connected. As the placing of the mind
and keeping it connected are stilled, they enter and remain in the second absorption, which has
the rapture and bliss born of immersion, with internal clarity and confidence, and unified mind,
without placing the mind and keeping it connected. And with the fading away of rapture, they
enter and remain in the third absorption, where they meditate with equanimity, mindful and
aware, personally experiencing the bliss of which the noble ones declare, ‘Equanimous and
mindful, one meditates in bliss.’ Giving up pleasure and pain, and ending former happiness and
sadness, they enter and remain in the fourth absorption, without pleasure or pain, with pure
equanimity and mindfulness.
Four ways of developing immersion further. There is a way of developing immersion further
that leads to blissful meditation in the present life. There is a way of developing immersion
further that leads to gaining knowledge and vision. There is a way of developing immersion
further that leads to mindfulness and awareness. There is a way of developing immersion further
that leads to the ending of defilements.
And what is the way of developing immersion further that leads to blissful meditation in the
present life? It’s when a mendicant, quite secluded from sensual pleasures, secluded from
unskillful qualities, enters and remains in the first absorption … second absorption … fourth
absorption. This is the way of developing immersion further that leads to blissful meditation in
the present life.
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And what is the way of developing immersion further that leads to gaining knowledge and
vision? A mendicant focuses on the perception of light, concentrating on the perception of day
regardless of whether it is night or day. And so, with an open and unenveloped heart, they
develop a mind that’s full of radiance. This is the way of developing immersion further that leads
to gaining knowledge and vision.
And what is the way of developing immersion further that leads to mindfulness and
awareness? A mendicant knows feelings as they arise, as they remain, and as they go away. They
know perceptions as they arise, as they remain, and as they go away. They know thoughts as they
arise, as they remain, and as they go away. This is the way of developing immersion further that
leads to mindfulness and awareness.
And what is the way of developing immersion further that leads to the ending of defilements?
A mendicant meditates observing rise and fall in the five grasping aggregates. ‘Such is form, such
is the origin of form, such is the ending of form. Such are feelings … perceptions … choices …
consciousness, such is the origin of consciousness, such is the ending of consciousness.’ This is
the way of developing immersion further that leads to the ending of defilements.
Four immeasurables. A mendicant meditates spreading a heart full of love to one direction,
and to the second, and to the third, and to the fourth. In the same way above, below, across,
everywhere, all around, they spread a heart full of love to the whole world—abundant, expansive,
limitless, free of enmity and ill will. They meditate spreading a heart full of compassion …
rejoicing … equanimity to one direction, and to the second, and to the third, and to the fourth. In
the same way above, below, across, everywhere, all around, they spread a heart full of
equanimity to the whole world—abundant, expansive, limitless, free of enmity and ill will.
Four formless states. A mendicant, going totally beyond perceptions of form, with the ending
infinite’, enters and remains in the dimension of infinite space. Going totally beyond the
dimension of infinite space, aware that ‘consciousness is infinite’, they enter and remain in the
dimension of infinite consciousness. Going totally beyond the dimension of infinite
consciousness, aware that ‘there is nothing at all’, they enter and remain in the dimension of
nothingness. Going totally beyond the dimension of nothingness, they enter and remain in the
dimension of neither perception nor non-perception.
Four supports. After reflection, a mendicant uses some things, endures some things, avoids
some things, and gets rid of some things.
Four noble traditions. A mendicant is content with any kind of robe, and praises such
contentment. They don’t try to get hold of a robe in an improper way. They don’t get upset if
they don’t get a robe. And if they do get a robe, they use it untied, uninfatuated, unattached,
seeing the drawback, and understanding the escape. And on account of that they don’t glorify
themselves or put others down. A mendicant who is deft, tireless, aware, and mindful in this is
said to stand in the ancient, original noble tradition.
Furthermore, a mendicant is content with any kind of alms-food …
Furthermore, a mendicant is content with any kind of lodgings …
Furthermore, a mendicant enjoys giving up and loves to give up. They enjoy meditation and
love to meditate. But they don’t glorify themselves or put down others on account of their love
for giving up and meditation. A mendicant who is deft, tireless, aware, and mindful in this is said
to stand in the ancient, original noble tradition.
Four efforts. The efforts to restrain, to give up, to develop, and to preserve. And what is the
effort to restrain? When a mendicant sees a sight with their eyes, they don’t get caught up in the
features and details. If the faculty of sight were left unrestrained, bad unskillful qualities of desire
and aversion would become overwhelming. For this reason, they practice restraint, protecting
the faculty of sight, and achieving its restraint. When they hear a sound with their ears … When
they smell an odor with their nose … When they taste a flavor with their tongue … When they feel
a touch with their body … When they know a thought with their mind, they don’t get caught up
in the features and details. If the faculty of mind were left unrestrained, bad unskillful qualities of
desire and aversion would become overwhelming. For this reason, they practice restraint,
protecting the faculty of mind, and achieving its restraint. This is called the effort to restrain.
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And what is the effort to give up? It’s when a mendicant doesn’t tolerate a sensual, malicious,
or cruel thought that has arisen, but gives it up, gets rid of it, eliminates it, and exterminates it.
They don’t tolerate any bad, unskillful qualities that have arisen, but give them up, get rid of
them, eliminate them, and obliterate them. This is called the effort to give up.
And what is the effort to develop? It’s when a mendicant develops the awakening factors of
mindfulness, investigation of principles, energy, rapture, tranquility, immersion, and
equanimity, which rely on seclusion, fading away, and cessation, and ripen as letting go. This is
called the effort to develop.
And what is the effort to preserve? It’s when a mendicant preserves a meditation subject that’s
a fine foundation of immersion: the perception of a skeleton, a worm-infested corpse, a livid
corpse, a split open corpse, or a bloated corpse. This is called the effort to preserve.
Four knowledges: knowledge of the present phenomena, inferential knowledge, knowledge of
others’ minds, and conventional knowledge.
Another four knowledges: knowing about suffering, the origin of suffering, the cessation of
suffering, and the practice that leads to the cessation of suffering.
Four factors of stream-entry: associating with good people, listening to the true teaching,
proper attention, and practicing in line with the teaching.
Four factors of a stream-enterer. A noble disciple has experiential confidence in the Buddha:
‘That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and
conduct, holy, knower of the world, supreme guide for those who wish to train, teacher of gods
and humans, awakened, blessed.’ They have experiential confidence in the teaching: ‘The
teaching is well explained by the Buddha—visible in this very life, immediately effective, inviting
inspection, relevant, so that sensible people can know it for themselves.’ They have experiential
confidence in the Saṅgha: ‘The Saṅgha of the Buddha’s disciples is practicing the way that’s good,
straightforward, methodical, and proper. It consists of the four pairs, the eight individuals. This
is the Saṅgha of the Buddha’s disciples that is worthy of offerings dedicated to the gods, worthy
of hospitality, worthy of a religious donation, worthy of greeting with joined palms, and is the
supreme field of merit for the world.’ And a noble disciple’s ethical conduct is loved by the noble
ones, unbroken, impeccable, spotless, and unmarred, liberating, praised by sensible people, not
mistaken, and leading to immersion.
Four fruits of the ascetic life: stream-entry, once-return, non-return, and perfection.
Four elements: earth, water, fire, and air.
Four foods: solid food, whether coarse or fine; contact is the second, mental intention the
third, and consciousness the fourth.
Four bases for consciousness to remain. As long as consciousness remains, it remains involved
with form, supported by form, founded on form. And with a sprinkle of relishing, it grows,
increases, and matures. Or consciousness remains involved with feeling … Or consciousness
remains involved with perception … Or as long as consciousness remains, it remains involved
with choices, supported by choices, grounded on choices. And with a sprinkle of relishing, it
grows, increases, and matures.
Four prejudices: making decisions prejudiced by favoritism, hostility, stupidity, and cowardice.
Four things that give rise to craving. Craving arises in a mendicant for the sake of robes, alms-
food, lodgings, or rebirth in this or that state.
Four ways of practice: painful practice with slow insight, painful practice with swift insight,
pleasant practice with slow insight, and pleasant practice with swift insight.
Another four ways of practice: impatient practice, patient practice, taming practice, and
calming practice.
Four basic principles: contentment, good will, right mindfulness, and right immersion.
Four ways of taking up practices. There is a way of taking up practices that is painful now and
results in future pain. There is a way of taking up practices that is painful now but results in
future pleasure. There is a way of taking up practices that is pleasant now but results in future
pain. There is a way of taking up practices that is pleasant now and results in future pleasure.
Four spectrums of the teaching: ethics, immersion, wisdom, and freedom.
Four powers: energy, mindfulness, immersion, and wisdom.
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Four foundations: the foundations of wisdom, truth, generosity, and peace.
Four ways of answering questions. There is a question that should be answered definitively.
There is a question that should be answered analytically. There is a question that should be
answered with a counter-question. There is a question that should be set aside.
Four deeds. There are deeds that are dark with dark result. There are deeds that are bright
with bright result. There are deeds that are dark and bright with dark and bright result. There
are neither dark nor bright deeds with neither dark nor bright results, which lead to the end of
deeds.
Four things to be realized. Past lives are to be realized through recollection. The passing away
and rebirth of sentient beings is to be realized through vision. The eight liberations are to be
realized through direct meditative experience. The ending of defilements is to be realized
through wisdom.
Four floods: sensuality, desire for rebirth, views, and ignorance.
Four bonds: sensuality, desire for rebirth, views, and ignorance.
Four detachments: detachment from the bonds of sensuality, desire for rebirth, views, and
ignorance.
Four ties: the personal ties to covetousness, ill will, misapprehension of precepts and
observances, and the insistence that this is the only truth.
Four kinds of grasping: grasping at sensual pleasures, views, precepts and observances, and
theories of a self.
Four kinds of reproduction: reproduction for creatures born from an egg, from a womb, from
moisture, or spontaneously.
Four kinds of conception. Someone is unaware when conceived in their mother’s womb,
unaware as they remain there, and unaware as they emerge. This is the first kind of conception.
Furthermore, someone is aware when conceived in their mother’s womb, but unaware as they
remain there, and unaware as they emerge. This is the second kind of conception. Furthermore,
someone is aware when conceived in their mother’s womb, aware as they remain there, but
unaware as they emerge. This is the third kind of conception. Furthermore, someone is aware
when conceived in their mother’s womb, aware as they remain there, and aware as they emerge.
This is the fourth kind of conception.
Four kinds of reincarnation. There is a reincarnation where only one’s own intention is
effective, not that of others. There is a reincarnation where only the intention of others is
effective, not one’s own. There is a reincarnation where both one’s own and others’ intentions
are effective. There is a reincarnation where neither one’s own nor others’ intentions are
effective.
Four ways of purifying a religious donation. There’s a religious donation that’s purified by the
giver, not the recipient. There’s a religious donation that’s purified by the recipient, not the
giver. There’s a religious donation that’s purified by neither the giver nor the recipient. There’s a
religious donation that’s purified by both the giver and the recipient.
Four ways of being inclusive: giving, kindly words, taking care, and equality.
Four ignoble expressions: speech that’s false, divisive, harsh, or nonsensical.
Four noble expressions: refraining from speech that’s false, divisive, harsh, or nonsensical.
Another four ignoble expressions: saying you’ve seen, heard, thought, or known something,
but you haven’t.
Another four noble expressions: saying you haven’t seen, heard, thought, or known
something, and you haven’t.
Another four ignoble expressions: saying you haven’t seen, heard, thought, or known
something, and you have.
Another four noble expressions: saying you’ve seen, heard, thought, or known something, and
you have.
Four persons. One person mortifies themselves, committed to the practice of mortifying
themselves. One person mortifies others, committed to the practice of mortifying others. One
person mortifies themselves and others, committed to the practice of mortifying themselves and
others. One person doesn’t mortify either themselves or others, committed to the practice of not
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mortifying themselves or others. They live without wishes in the present life, extinguished,
cooled, experiencing bliss, having become holy in themselves.
Another four persons. One person practices to benefit themselves, but not others. One person
practices to benefit others, but not themselves. One person practices to benefit neither
themselves nor others. One person practices to benefit both themselves and others.
Another four persons: the dark bound for darkness, the dark bound for light, the light bound
for darkness, and the light bound for light.
Another four persons: the confirmed ascetic, the white lotus ascetic, the pink lotus ascetic, and
the exquisite ascetic of ascetics.
These are the teachings grouped by four that have been rightly explained by the Buddha. You
5. Fives
There are teachings grouped by five that have been rightly explained by the Buddha. You should
all recite these in concert. What are the teachings grouped by five?
Five aggregates: form, feeling, perception, choices, and consciousness.
Five grasping aggregates: form, feeling, perception, choices, and consciousness.
Five kinds of sensual stimulation. Sights known by the eye that are likable, desirable,
agreeable, pleasant, sensual, and arousing. Sounds known by the ear … Smells known by the nose
… Tastes known by the tongue … Touches known by the body that are likable, desirable,
agreeable, pleasant, sensual, and arousing.
Five destinations: hell, the animal realm, the ghost realm, humanity, and the gods.
Five kinds of stinginess: stinginess with dwellings, families, material possessions, praise, and
the teachings.
Five hindrances: sensual desire, ill will, dullness and drowsiness, restlessness and remorse, and
doubt.
Five lower fetters: identity view, doubt, misapprehension of precepts and observances, sensual
desire, and ill will.
Five higher fetters: desire for rebirth in the realm of luminous form, desire for rebirth in the
formless realm, conceit, restlessness, and ignorance.
Five precepts: refraining from killing living creatures, stealing, sexual misconduct, lying, and
drinking alcohol, which is a basis for negligence.
Five things that can’t be done. A mendicant with defilements ended can’t deliberately take the
life of a living creature, take something with the intention to steal, have sex, tell a deliberate lie,
or store up goods for their own enjoyment like they did as a lay person.
Five losses: loss of relatives, wealth, health, ethics, and view. It is not because of loss of
relatives, wealth, or health that sentient beings, when their body breaks up, after death, are
reborn in a place of loss, a bad place, the underworld, hell. It is because of loss of ethics or view
that sentient beings, when their body breaks up, after death, are reborn in a place of loss, a bad
place, the underworld, hell.
Five endowments: endowment with relatives, wealth, health, ethics, and view. It is not because
of endowment with family, wealth, or health that sentient beings, when their body breaks up,
after death, are reborn in a good place, a heavenly realm. It is because of endowment with ethics
or view that sentient beings, when their body breaks up, after death, are reborn in a good place, a
heavenly realm.
Five drawbacks for an unethical person because of their failure in ethics. Firstly, an unethical
person loses substantial wealth on account of negligence. This is the first drawback.
Furthermore, an unethical person gets a bad reputation. This is the second drawback.
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Furthermore, an unethical person enters any kind of assembly timid and embarrassed, whether
it’s an assembly of aristocrats, brahmins, householders, or ascetics. This is the third drawback.
Furthermore, an unethical person dies feeling lost. This is the fourth drawback. Furthermore, an
unethical person, when their body breaks up, after death, is reborn in a place of loss, a bad place,
the underworld, hell. This is the fifth drawback.
Five benefits for an ethical person because of their accomplishment in ethics. Firstly, an
ethical person gains substantial wealth on account of diligence. This is the first benefit.
Furthermore, an ethical person gets a good reputation. This is the second benefit. Furthermore,
an ethical person enters any kind of assembly bold and self-assured, whether it’s an assembly of
aristocrats, brahmins, householders, or ascetics. This is the third benefit. Furthermore, an ethical
person dies not feeling lost. This is the fourth benefit. Furthermore, when an ethical person’s
body breaks up, after death, they’re reborn in a good place, a heavenly realm. This is the fifth
benefit.
A mendicant who wants to accuse another should first establish five things in themselves. I
will speak at the right time, not at the wrong time. I will speak truthfully, not falsely. I will speak
gently, not harshly. I will speak beneficially, not harmfully. I will speak lovingly, not from secret
hate. A mendicant who wants to accuse another should first establish these five things in
themselves.
Five factors that support meditation. A mendicant has faith in the Realized One’s awakening:
‘That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and
conduct, holy, knower of the world, supreme guide for those who wish to train, teacher of gods
and humans, awakened, blessed.’ They are rarely ill or unwell. Their stomach digests well, being
neither too hot nor too cold, but just right, and fit for meditation. They’re not devious or
deceitful. They reveal themselves honestly to the Teacher or sensible spiritual companions. They
live with energy roused up for giving up unskillful qualities and embracing skillful qualities.
They’re strong, staunchly vigorous, not slacking off when it comes to developing skillful
qualities. They’re wise. They have the wisdom of arising and passing away which is noble,
penetrative, and leads to the complete ending of suffering.
Five pure abodes: Aviha, Atappa, the Gods Fair to See, the Fair Seeing Gods, and Akaniṭṭha.
Five non-returners: one who is extinguished between one life and the next, one who is
extinguished upon landing, one who is extinguished without extra effort, one who is
extinguished with extra effort, and one who heads upstream, going to the Akaniṭṭha realm.
Five kinds of emotional barrenness. Firstly, a mendicant has doubts about the Teacher. They’re
uncertain, undecided, and lacking confidence. This being so, their mind doesn’t incline toward
keenness, commitment, persistence, and striving. This is the first kind of emotional barrenness.
Furthermore, a mendicant has doubts about the teaching … the Saṅgha … the training … A
mendicant is angry and upset with their spiritual companions, resentful and closed off. This
being so, their mind doesn’t incline toward keenness, commitment, persistence, and striving.
This is the fifth kind of emotional barrenness.
Five emotional shackles. Firstly, a mendicant isn’t free of greed, desire, fondness, thirst,
passion, and craving for sensual pleasures. This being so, their mind doesn’t incline toward
keenness, commitment, persistence, and striving. This is the first emotional shackle.
Furthermore, a mendicant isn’t free of greed for the body … They’re not free of greed for form …
They eat as much as they like until their bellies are full, then indulge in the pleasures of sleeping,
lying, and drowsing … They live the spiritual life hoping to be reborn in one of the orders of gods,
thinking: ‘By this precept or observance or mortification or spiritual life, may I become one of the
gods!’ This being so, their mind doesn’t incline toward keenness, commitment, persistence, and
striving. This is the fifth emotional shackle.
Five faculties: eye, ear, nose, tongue, and body.
Another five faculties: pleasure, pain, happiness, sadness, and equanimity.
Another five faculties: faith, energy, mindfulness, immersion, and wisdom.
Five elements of escape. Take a case where a mendicant focuses on sensual pleasures, but their
mind isn’t eager, confident, settled, and decided about them. But when they focus on
renunciation, their mind is eager, confident, settled, and decided about it. Their mind is in a good
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state, well developed, well risen, well freed, and well detached from sensual pleasures. They’re
freed from the distressing and feverish defilements that arise because of sensual pleasures, so
they don’t experience that kind of feeling. This is how the escape from sensual pleasures is
explained.
Take another case where a mendicant focuses on ill will, but their mind isn’t eager … But when
they focus on good will, their mind is eager … Their mind is in a good state … well detached from
ill will. They’re freed from the distressing and feverish defilements that arise because of ill will,
so they don’t experience that kind of feeling. This is how the escape from ill will is explained.
Take another case where a mendicant focuses on harming, but their mind isn’t eager … But
when they focus on compassion, their mind is eager … Their mind is in a good state … well
detached from harming. They’re freed from the distressing and feverish defilements that arise
because of harming, so they don’t experience that kind of feeling. This is how the escape from
harming is explained.
Take another case where a mendicant focuses on form, but their mind isn’t eager … But when
they focus on the formless, their mind is eager … Their mind is in a good state … well detached
from forms. They’re freed from the distressing and feverish defilements that arise because of
form, so they don’t experience that kind of feeling. This is how the escape from forms is
explained.
Take a case where a mendicant focuses on identity, but their mind isn’t eager, confident,
settled, and decided about it. But when they focus on the ending of identity, their mind is eager,
confident, settled, and decided about it. Their mind is in a good state, well developed, well risen,
well freed, and well detached from identity. They’re freed from the distressing and feverish
defilements that arise because of identity, so they don’t experience that kind of feeling. This is
how the escape from identity is explained.
Five opportunities for freedom. Firstly, the Teacher or a respected spiritual companion teaches
Dhamma to a mendicant. That mendicant feels inspired by the meaning and the teaching in that
Dhamma, no matter how the Teacher or a respected spiritual companion teaches it. Feeling
inspired, joy springs up. Being joyful, rapture springs up. When the mind is full of rapture, the
body becomes tranquil. When the body is tranquil, one feels bliss. And when blissful, the mind
becomes immersed. This is the first opportunity for freedom.
Furthermore, it may be that neither the Teacher nor a respected spiritual companion teaches
Dhamma to a mendicant. But the mendicant teaches Dhamma in detail to others as they learned
and memorized it. … Or the mendicant recites the teaching in detail as they learned and
memorized it. … Or the mendicant thinks about and considers the teaching in their heart,
examining it with the mind as they learned and memorized it. … Or a meditation subject as a
foundation of immersion is properly grasped, attended, borne in mind, and comprehended with
wisdom. That mendicant feels inspired by the meaning and the teaching in that Dhamma, no
matter how a meditation subject as a foundation of immersion is properly grasped, attended,
borne in mind, and comprehended with wisdom. Feeling inspired, joy springs up. Being joyful,
rapture springs up. When the mind is full of rapture, the body becomes tranquil. When the body
is tranquil, one feels bliss. And when blissful, the mind becomes immersed. This is the fifth
opportunity for freedom.
Five perceptions that ripen in freedom: the perception of impermanence, the perception of
suffering in impermanence, the perception of not-self in suffering, the perception of giving up,
and the perception of fading away.
These are the teachings grouped by five that have been rightly explained by the Buddha. You
6. Sixes
There are teachings grouped by six that have been rightly explained by the Buddha. You should
all recite these in concert. What are the teachings grouped by six?
Six interior sense fields: eye, ear, nose, tongue, body, and mind.
Six exterior sense fields: sights, sounds, smells, tastes, touches, and thoughts.
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Six classes of consciousness: eye, ear, nose, tongue, body, and mind consciousness.
Six classes of contact: contact through the eye, ear, nose, tongue, body, and mind.
Six classes of feeling: feeling born of contact through the eye, ear, nose, tongue, body, and
mind.
Six classes of perception: perceptions of sights, sounds, smells, tastes, touches, and thoughts.
Six bodies of intention: intention regarding sights, sounds, smells, tastes, touches, and
thoughts.
Six classes of craving: craving for sights, sounds, smells, tastes, touches, and thoughts.
Six kinds of disrespect. A mendicant lacks respect and reverence for the Teacher, the teaching,
and the Saṅgha, the training, diligence, and hospitality.
Six kinds of respect. A mendicant has respect and reverence for the Teacher, the teaching, and
the Saṅgha, the training, diligence, and hospitality.
Six preoccupations with happiness. Seeing a sight with the eye, one is preoccupied with a sight
that’s a basis for happiness. Hearing a sound with the ear … Smelling an odor with the nose …
Tasting a flavor with the tongue …
Feeling a touch with the body … Knowing a thought with the mind, one is preoccupied with a
thought that’s a basis for happiness.
Six preoccupations with sadness. Seeing a sight with the eye, one is preoccupied with a sight
that’s a basis for sadness. … Knowing a thought with the mind, one is preoccupied with a thought
that’s a basis for sadness.
Six preoccupations with equanimity. Seeing a sight with the eye, one is preoccupied with a
sight that’s a basis for equanimity. … Knowing a thought with the mind, one is preoccupied with a
thought that’s a basis for equanimity.
Six warm-hearted qualities. Firstly, a mendicant consistently treats their spiritual companions
with bodily kindness, both in public and in private. This warm-hearted quality makes for
fondness and respect, conducing to inclusion, harmony, and unity, without quarreling.
Furthermore, a mendicant consistently treats their spiritual companions with verbal kindness,
both in public and in private. This too is a warm-hearted quality.
Furthermore, a mendicant consistently treats their spiritual companions with mental
kindness, both in public and in private. This too is a warm-hearted quality.
Furthermore, a mendicant shares without reservation any material possessions they have
their ethical spiritual companions. This too is a warm-hearted quality.
Furthermore, a mendicant lives according to the precepts shared with their spiritual
companions, both in public and in private. Those precepts are unbroken, impeccable, spotless,
and unmarred, liberating, praised by sensible people, not mistaken, and leading to immersion.
This too is a warm-hearted quality.
They live according to the view shared with their spiritual companions, both in public and in
private. That view is noble and emancipating, and brings one who practices it to the complete
ending of suffering. This warm-hearted quality too makes for fondness and respect, conducing to
inclusion, harmony, and unity, without quarreling.
Six roots of quarrels. Firstly, a mendicant is irritable and hostile. Such a mendicant lacks
respect and reverence for the Teacher, the teaching, and the Saṅgha, and they don’t fulfill the
training. They create a dispute in the Saṅgha, which is for the hurt and unhappiness of the
people, for the harm, hurt, and suffering of gods and humans. If you see such a root of quarrels in
yourselves or others, you should try to give up this bad thing. If you don’t see it, you should
practice so that it doesn’t come up in the future. That’s how to give up this bad root of quarrels,
so it doesn’t come up in the future.
Furthermore, a mendicant is offensive and contemptuous … They’re jealous and stingy …
They’re devious and deceitful … They have wicked desires and wrong view … They’re attached to
their own views, holding them tight, and refusing to let go. If you see such a root of quarrels in
yourselves or others, you should try to give up this bad thing. If you don’t see it, you should
practice so that it doesn’t come up in the future. That’s how to give up this bad root of quarrels,
so it doesn’t come up in the future.
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Six elements: earth, water, fire, air, space, and consciousness.
Six elements of escape. Take a mendicant who says: ‘I’ve developed the heart’s release by love.
I’ve cultivated it, made it my vehicle and my basis, kept it up, consolidated it, and properly
implemented it. Yet somehow ill will still occupies my mind.’ They should be told, ‘Not so,
venerable! Don’t say that. Don’t misrepresent the Buddha, for misrepresentation of the Buddha is
not good. And the Buddha would not say that. It’s impossible, reverend, it cannot happen that the
heart’s release by love has been developed and properly implemented, yet somehow ill will still
occupies the mind. For it is the heart’s release by love that is the escape from ill will.’
Take another mendicant who says: ‘I’ve developed the heart’s release by compassion. I’ve
cultivated it, made it my vehicle and my basis, kept it up, consolidated it, and properly
implemented it. Yet somehow the thought of harming still occupies my mind.’ They should be
told, ‘Not so, venerable! … For it is the heart’s release by compassion that is the escape from
thoughts of harming.’
Take another mendicant who says: ‘I’ve developed the heart’s release by rejoicing. I’ve
implemented it. Yet somehow negativity still occupies my mind.’ They should be told, ‘Not so,
venerable! … For it is the heart’s release by rejoicing that is the escape from negativity.’
Take another mendicant who says: ‘I’ve developed the heart’s release by equanimity. I’ve
implemented it. Yet somehow desire still occupies my mind.’ They should be told, ‘Not so,
venerable! … For it is the heart’s release by equanimity that is the escape from desire.’
Take another mendicant who says: ‘I’ve developed the signless release of the heart. I’ve
implemented it. Yet somehow my consciousness still follows after signs.’ They should be told,
‘Not so, venerable! … For it is the signless release of the heart that is the escape from all signs.’
Take another mendicant who says: ‘I’m rid of the conceit “I am”. And I don’t regard anything
as “I am this”. Yet somehow the dart of doubt and indecision still occupies my mind.’ They should
be told, ‘Not so, venerable! Don’t say that. Don’t misrepresent the Buddha, for misrepresentation
of the Buddha is not good. And the Buddha would not say that. It’s impossible, reverend, it cannot
happen that the conceit “I am” has been done away with, and nothing is regarded as “I am this”,
yet somehow the dart of doubt and indecision still occupy the mind. For it is the uprooting of the
conceit “I am” that is the escape from the dart of doubt and indecision.’
Six unsurpassable things: the unsurpassable seeing, listening, acquisition, training, service,
and recollection.
Six recollections: the recollection of the Buddha, the teaching, the Saṅgha, ethics, generosity,
and the deities.
Six consistent responses. A mendicant, seeing a sight with their eyes, is neither happy nor sad.
They remain equanimous, mindful and aware. Hearing a sound with their ears … Smelling an
odor with their nose … Tasting a flavor with their tongue … Feeling a touch with their body …
Knowing a thought with their mind, they’re neither happy nor sad. They remain equanimous,
mindful and aware.
Six classes of rebirth. Someone born into a dark class gives rise to a dark result. Someone born
into a dark class gives rise to a bright result. Someone born into a dark class gives rise to
extinguishment, which is neither dark nor bright. Someone born into a bright class gives rise to a
bright result. Someone born into a bright class gives rise to a dark result. Someone born into a
bright class gives rise to extinguishment, which is neither dark nor bright.
Six perceptions that help penetration: the perception of impermanence, the perception of
suffering in impermanence, the perception of not-self in suffering, the perception of giving up,
the perception of fading away, and the perception of cessation.
These are the teachings grouped by six that have been rightly explained by the Buddha. You
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7. Sevens
There are teachings grouped by seven that have been rightly explained by the Buddha. You
should all recite these in concert. What are the teachings grouped by seven?
Seven kinds of noble wealth: the wealth of faith, ethical conduct, conscience, prudence,
learning, generosity, and wisdom.
Seven awakening factors: mindfulness, investigation of principles, energy, rapture, tranquility,
immersion, and equanimity.
Seven prerequisites for immersion: right view, right thought, right speech, right action, right
livelihood, right effort, and right mindfulness.
Seven bad qualities: a mendicant is faithless, shameless, imprudent, uneducated, lazy,
unmindful, and witless.
Seven good qualities: a mendicant is faithful, conscientious, prudent, learned, energetic,
mindful, and wise.
Seven aspects of the teachings of the good persons: a mendicant knows the teachings, knows
the meaning, knows themselves, knows moderation, knows the right time, knows assemblies, and
knows people.
Seven qualifications for graduation. A mendicant has a keen enthusiasm to undertake the
training … to examine the teachings … to get rid of desires … for retreat … to rouse up energy …
for mindfulness and alertness … to penetrate theoretically. And they don’t lose these desires in
the future.
Seven perceptions: the perception of impermanence, the perception of not-self, the
perception of ugliness, the perception of drawbacks, the perception of giving up, the perception
of fading away, and the perception of cessation.
Seven powers: faith, energy, conscience, prudence, mindfulness, immersion, and wisdom.
Seven planes of consciousness. There are sentient beings that are diverse in body and diverse
in perception, such as human beings, some gods, and some beings in the underworld. This is the
first plane of consciousness.
consciousness.
Seven persons worthy of a religious donation: one freed both ways, one freed by wisdom, a
personal witness, one attained to view, one freed by faith, a follower of the teachings, and a
follower by faith.
Seven underlying tendencies: sensual desire, repulsion, views, doubt, conceit, desire to be
reborn, and ignorance.
Seven fetters: attraction, repulsion, views, doubt, conceit, desire to be reborn, and ignorance.
Seven principles for the settlement of any disciplinary issues that might arise. Removal in the
presence of those concerned is applicable. Removal by accurate recollection is applicable.
Removal due to recovery from madness is applicable. The acknowledgement of the offense is
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applicable. The decision of a majority is applicable. A verdict of aggravated misconduct is
applicable. Covering over with grass is applicable.
These are the teachings grouped by seven that have been rightly explained by the Buddha.
You should all recite these in concert.
The second recitation section is finished.
8. Eights
There are teachings grouped by eight that have been rightly explained by the Buddha. You
should all recite these in concert. What are the teachings grouped by eight?
Eight wrong ways: wrong view, wrong thought, wrong speech, wrong action, wrong livelihood,
wrong effort, wrong mindfulness, and wrong immersion.
Eight right ways: right view, right thought, right speech, right action, right livelihood, right
effort, right mindfulness, and right immersion.
Eight persons worthy of a religious donation. The stream-enterer and the one practicing to
realize the fruit of stream-entry. The once-returner and the one practicing to realize the fruit of
once-return. The non-returner and the one practicing to realize the fruit of non-return. The
perfected one, and the one practicing for perfection.
Eight grounds for laziness. Firstly, a mendicant has some work to do. They think: ‘I have some
work to do. But while doing it my body will get tired. I’d better have a lie down.’ They lie down,
and don’t rouse energy for attaining the unattained, achieving the unachieved, and realizing the
unrealized. This is the first ground for laziness.
Furthermore, a mendicant has done some work. They think: ‘I’ve done some work. But while
working my body got tired. I’d better have a lie down.’ They lie down, and don’t rouse energy...
This is the second ground for laziness.
Furthermore, a mendicant has to go on a journey. They think: ‘I have to go on a journey. But
while walking my body will get tired. I’d better have a lie down.’ They lie down, and don’t rouse
energy... This is the third ground for laziness.
Furthermore, a mendicant has gone on a journey. They think: ‘I’ve gone on a journey. But
while walking my body got tired. I’d better have a lie down.’ They lie down, and don’t rouse
energy... This is the fourth ground for laziness.
Furthermore, a mendicant has wandered for alms, but they didn’t get to fill up on as much
food as they like, coarse or fine. They think: ‘I’ve wandered for alms, but I didn’t get to fill up on
as much food as I like, coarse or fine. My body is tired and unfit for work. I’d better have a lie
down.’ They lie down, and don’t rouse energy... This is the fifth ground for laziness.
Furthermore, a mendicant has wandered for alms, and they got to fill up on as much food as
they like, coarse or fine. They think: ‘I’ve wandered for alms, and I got to fill up on as much food
as I like, coarse or fine. My body is heavy and unfit for work, like I’ve just eaten a load of beans.
I’d better have a lie down.’ They lie down, and don’t rouse energy... This is the sixth ground for
laziness.
Furthermore, a mendicant feels a little sick. They think: ‘I feel a little sick. Lying down would
be good for me. I’d better have a lie down.’ They lie down, and don’t rouse energy... This is the
seventh ground for laziness.
Furthermore, a mendicant has recently recovered from illness. They think: ‘I’ve recently
recovered from illness. My body is weak and unfit for work. I’d better have a lie down.’ They lie
down, and don’t rouse energy for attaining the unattained, achieving the unachieved, and
realizing the unrealized. This is the eighth ground for laziness.
Eight grounds for arousing energy. Firstly, a mendicant has some work to do. They think: ‘I
have some work to do. While working it’s not easy to focus on the instructions of the Buddhas. I’d
better preemptively rouse up energy for attaining the unattained, achieving the unachieved, and
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realizing the unrealized.’ They rouse energy for attaining the unattained, achieving the
unachieved, and realizing the unrealized. This is the first ground for arousing energy.
Furthermore, a mendicant has done some work. They think: ‘I’ve done some work. While I was
working I wasn’t able to focus on the instructions of the Buddhas. I’d better preemptively rouse
up energy.’ They rouse up energy... This is the second ground for arousing energy.
Furthermore, a mendicant has to go on a journey. They think: ‘I have to go on a journey. While
walking it’s not easy to focus on the instructions of the Buddhas. I’d better preemptively rouse up
energy.’ They rouse up energy... This is the third ground for arousing energy.
Furthermore, a mendicant has gone on a journey. They think: ‘I’ve gone on a journey. While I
was walking I wasn’t able to focus on the instructions of the Buddhas. I’d better preemptively
rouse up energy.’ They rouse up energy... This is the fourth ground for arousing energy.
as much food as I like, coarse or fine. My body is light and fit for work. I’d better preemptively
rouse up energy.’ They rouse up energy... This is the fifth ground for arousing energy.
as I like, coarse or fine. My body is strong and fit for work. I’d better preemptively rouse up
energy.’ They rouse up energy... This is the sixth ground for arousing energy.
Furthermore, a mendicant feels a little sick. They think: ‘I feel a little sick. It’s possible this
illness will worsen. I’d better preemptively rouse up energy.’ They rouse up energy... This is the
seventh ground for arousing energy.
recovered from illness. It’s possible the illness will come back. I’d better preemptively rouse up
energy for attaining the unattained, achieving the unachieved, and realizing the unrealized.’
They rouse energy for attaining the unattained, achieving the unachieved, and realizing the
unrealized. This is the eighth ground for arousing energy.
Eight reasons to give. A person might give a gift after insulting the recipient. Or they give out
of fear. Or they give thinking, ‘They gave to me.’ Or they give thinking, ‘They’ll give to me.’ Or
they give thinking, ‘It’s good to give.’ Or they give thinking, ‘I cook, they don’t. It wouldn’t be
right for me to not give to them.’ Or they give thinking, ‘By giving this gift I’ll get a good
reputation.’ Or they give thinking, ‘This is an adornment and requisite for the mind.’
Eight rebirths by giving. First, someone gives to ascetics or brahmins such things as food,
drink, clothing, vehicles; garlands, fragrance, and makeup; and bed, house, and lighting.
Whatever they give, they expect something back. They see an affluent aristocrat or brahmin or
householder amusing themselves, supplied and provided with the five kinds of sensual
stimulation. They think: ‘If only, when my body breaks up, after death, I would be reborn in the
company of well-to-do aristocrats or brahmins or householders!’ They settle on that thought,
concentrate on it and develop it. As they’ve settled for less and not developed further, their
thought leads to rebirth there. But I say that this is only for those of ethical conduct, not for the
unethical. The heart’s wish of an ethical person succeeds because of their purity.
Next, someone gives to ascetics or brahmins. Whatever they give, they expect something back.
And they’ve heard: ‘The Gods of the Four Great Kings are long-lived, beautiful, and very happy.’
They think: ‘If only, when my body breaks up, after death, I would be reborn in the company of
the Gods of the Four Great Kings!’ They settle on that thought, concentrate on it and develop it.
As they’ve settled for less and not developed further, their thought leads to rebirth there. But I
say that this is only for those of ethical conduct, not for the unethical. The heart’s wish of an
ethical person succeeds because of their purity.
Next, someone gives to ascetics or brahmins. Whatever they give, they expect something back.
And they’ve heard: ‘The Gods of the Thirty-Three … the Gods of Yama … the Joyful Gods … the
Gods Who Love to Create … the Gods Who Control the Creations of Others are long-lived,
beautiful, and very happy.’ They think: ‘If only, when my body breaks up, after death, I would be
reborn in the company of the Gods Who Control the Creations of Others!’ They settle on that
thought, concentrate on it and develop it. As they’ve settled for less and not developed further,
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their thought leads to rebirth there. But I say that this is only for those of ethical conduct, not for
the unethical. The heart’s wish of an ethical person succeeds because of their purity.
Next, someone gives to ascetics or brahmins such things as food, drink, clothing, vehicles;
garlands, fragrance, and makeup; and bed, house, and lighting. Whatever they give, they expect
something back. And they’ve heard: ‘The Gods of Brahmā’s Host are long-lived, beautiful, and
very happy.’ They think: ‘If only, when my body breaks up, after death, I would be reborn in the
company of the Gods of Brahmā’s Host!’ They settle on that thought, concentrate on it and
develop it. As they’ve settled for less and not developed further, their thought leads to rebirth
there. But I say that this is only for those of ethical conduct, not for the unethical. And for those
free of desire, not those with desire. The heart’s wish of an ethical person succeeds because of
their freedom from desire.
Eight assemblies: the assemblies of aristocrats, brahmins, householders, and ascetics. An
assembly of the gods under the Four Great Kings. An assembly of the gods under the Thirty-
Three. An assembly of Māras. An assembly of Brahmās.
Eight worldly conditions: gain and loss, fame and disgrace, praise and blame, pleasure and
pain.
Eight dimensions of mastery. Perceiving form internally, someone sees visions externally,
limited, both pretty and ugly. Mastering them, they perceive: ‘I know and see.’ This is the first
dimension of mastery.
blue tint. Mastering them, they perceive: ‘I know and see.’ This is the fifth dimension of mastery.
yellow color, yellow hue, and yellow tint. Mastering them, they perceive: ‘I know and see.’ This is
the sixth dimension of mastery.
red tint. Mastering them, they perceive: ‘I know and see.’ This is the seventh dimension of
mastery.
white color, white hue, and white tint. Mastering them, they perceive: ‘I know and see.’ This is
the eighth dimension of mastery.
Eight liberations. Having physical form, they see visions. This is the first liberation.
Not perceiving physical form internally, they see visions externally. This is the second
liberation.
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These are the teachings grouped by eight that have been rightly explained by the Buddha. You
9. Nines
There are teachings grouped by nine that have been rightly explained by the Buddha. You should
all recite these in concert. What are the teachings grouped by nine?
Nine grounds for resentment. Thinking: ‘They did wrong to me,’ you harbor resentment.
Thinking: ‘They are doing wrong to me’ … ‘They will do wrong to me’ … ‘They did wrong by
someone I love’ … ‘They are doing wrong by someone I love’ … ‘They will do wrong by someone I
love’ … ‘They helped someone I dislike’ … ‘They are helping someone I dislike’ … Thinking: ‘They
will help someone I dislike,’ you harbor resentment.
Nine methods to get rid of resentment. Thinking: ‘They did wrong to me, but what can I
possibly do?’ you get rid of resentment. Thinking: ‘They are doing wrong to me …’ … ‘They will do
wrong to me …’ … ‘They did wrong by someone I love …’ … ‘They are doing wrong by someone I
love …’ … ‘They will do wrong by someone I love …’ … ‘They helped someone I dislike …’ … ‘They
are helping someone I dislike …’ … Thinking: ‘They will help someone I dislike, but what can I
possibly do?’ you get rid of resentment.
Nine abodes of sentient beings. There are sentient beings that are diverse in body and diverse
in perception, such as human beings, some gods, and some beings in the underworld. This is the
first abode of sentient beings.
reborn in Brahmā’s Host through the first absorption. This is the second abode of sentient beings.
of streaming radiance. This is the third abode of sentient beings.
replete with glory. This is the fourth abode of sentient beings.
There are sentient beings that are non-percipient and do not experience anything, such as the
gods who are non-percipient beings. This is the fifth abode of sentient beings.
infinite’, they have been reborn in the dimension of infinite space. This is the sixth abode of
sentient beings.
This is the seventh abode of sentient beings.
nothingness. This is the eighth abode of sentient beings.
There are sentient beings that have gone totally beyond the dimension of nothingness. They
have been reborn in the dimension of neither perception nor non-perception. This is the ninth
abode of sentient beings.
Nine lost opportunities for spiritual practice. Firstly, a Realized One has arisen in the world. He
teaches the Dhamma leading to peace, extinguishment, awakening, as proclaimed by the Holy
One. But a person has been reborn in hell. This is the first lost opportunity for spiritual practice.
Furthermore, a Realized One has arisen in the world. But a person has been reborn in the
animal realm. This is the second lost opportunity for spiritual practice.
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Furthermore, a Realized One has arisen in the world. But a person has been reborn in the ghost
realm. This is the third lost opportunity for spiritual practice.
Furthermore, a Realized One has arisen in the world. But a person has been reborn among the
demons. This is the fourth lost opportunity for spiritual practice.
Furthermore, a Realized One has arisen in the world. But a person has been reborn in one of
the long-lived orders of gods. This is the fifth lost opportunity for spiritual practice.
borderlands, among barbarian tribes, where monks, nuns, laymen, and laywomen do not go. This
is the sixth lost opportunity for spiritual practice.
Furthermore, a Realized One has arisen in the world. And a person is reborn in a central
country. But they have wrong view and distorted perspective: ‘There’s no meaning in giving,
sacrifice, or offerings. There’s no fruit or result of good and bad deeds. There’s no afterlife. There
are no duties to mother and father. No beings are reborn spontaneously. And there’s no ascetic or
brahmin who is well attained and practiced, and who describes the afterlife after realizing it with
their own insight.’ This is the seventh lost opportunity for spiritual practice.
country. But they’re witless, dull, stupid, and unable to distinguish what is well said from what is
poorly said. This is the eighth lost opportunity for spiritual practice.
Furthermore, a Realized One has arisen in the world. But he doesn’t teach the Dhamma leading
to peace, extinguishment, awakening, as proclaimed by the Holy One. And a person is reborn in a
central country. And they’re wise, bright, clever, and able to distinguish what is well said from
what is poorly said. This is the ninth lost opportunity for spiritual practice.
Nine progressive meditations. A mendicant, quite secluded from sensual pleasures, secluded
from unskillful qualities, enters and remains in the first absorption, which has the rapture and
bliss born of seclusion, while placing the mind and keeping it connected. As the placing of the
mind and keeping it connected are stilled, they enter and remain in the second absorption, which
has the rapture and bliss born of immersion, with internal clarity and confidence, and unified
mind, without placing the mind and keeping it connected. And with the fading away of rapture,
they enter and remain in the third absorption, where they meditate with equanimity, mindful
and aware, personally experiencing the bliss of which the noble ones declare, ‘Equanimous and
mindful, one meditates in bliss.’ Giving up pleasure and pain, and ending former happiness and
sadness, they enter and remain in the fourth absorption, without pleasure or pain, with pure
equanimity and mindfulness. Going totally beyond perceptions of form, with the ending of
perceptions of impingement, not focusing on perceptions of diversity, aware that ‘space is
infinite’, they enter and remain in the dimension of infinite space. Going totally beyond the
dimension of infinite space, aware that ‘consciousness is infinite’, they enter and remain in the
dimension of infinite consciousness. Going totally beyond the dimension of infinite
consciousness, aware that ‘there is nothing at all’, they enter and remain in the dimension of
nothingness. Going totally beyond the dimension of nothingness, they enter and remain in the
dimension of neither perception nor non-perception. Going totally beyond the dimension of
neither perception nor non-perception, they enter and remain in the cessation of perception and
feeling.
Nine progressive cessations. For someone who has attained the first absorption, sensual
perceptions have ceased. For someone who has attained the second absorption, the placing of the
mind and keeping it connected have ceased. For someone who has attained the third absorption,
rapture has ceased. For someone who has attained the fourth absorption, breathing has ceased.
For someone who has attained the dimension of infinite space, the perception of form has ceased.
For someone who has attained the dimension of infinite consciousness, the perception of the
dimension of infinite space has ceased. For someone who has attained the dimension of
nothingness, the perception of the dimension of infinite consciousness has ceased. For someone
who has attained the dimension of neither perception nor non-perception, the perception of the
dimension of nothingness has ceased. For someone who has attained the cessation of perception
and feeling, perception and feeling have ceased.
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These are the teachings grouped by nine that have been rightly explained by the Buddha. You
10. Tens
There are teachings grouped by ten that have been rightly explained by the Buddha. You should
all recite these in concert. What are the teachings grouped by ten?
Ten qualities that serve as protector. Firstly, a mendicant is ethical, restrained in the monastic
code, conducting themselves well and seeking alms in suitable places. Seeing danger in the
slightest fault, they keep the rules they’ve undertaken. This is a quality that serves as protector.
Furthermore, a mendicant is very learned, remembering and keeping what they’ve learned.
These teachings are good in the beginning, good in the middle, and good in the end, meaningful
and well-phrased, describing a spiritual practice that’s entirely full and pure. They are very
learned in such teachings, remembering them, reinforcing them by recitation, mentally
scrutinizing them, and comprehending them theoretically. This too is a quality that serves as
protector.
Furthermore, a mendicant has good friends, companions, and associates. This too is a quality
that serves as protector.
Furthermore, a mendicant is easy to admonish, having qualities that make them easy to
admonish. They’re patient, and take instruction respectfully. This too is a quality that serves as
protector.
Furthermore, a mendicant is deft and tireless in a diverse spectrum of duties for their spiritual
companions, understanding how to go about things in order to complete and organize the work.
This too is a quality that serves as protector.
Furthermore, a mendicant loves the teachings and is a delight to converse with, being full of
joy in the teaching and training. This too is a quality that serves as protector.
Furthermore, a mendicant is content with any kind of robes, alms-food, lodgings, and
medicines and supplies for the sick. This too is a quality that serves as protector.
Furthermore, a mendicant lives with energy roused up for giving up unskillful qualities and
embracing skillful qualities. They are strong, staunchly vigorous, not slacking off when it comes
to developing skillful qualities. This too is a quality that serves as protector.
Furthermore, a mendicant is mindful. They have utmost mindfulness and alertness, and can
remember and recall what was said and done long ago. This too is a quality that serves as
protector.
Furthermore, a mendicant is wise. They have the wisdom of arising and passing away which is
noble, penetrative, and leads to the complete ending of suffering. This too is a quality that serves
as protector.
Ten universal dimensions of meditation. Someone perceives the meditation on universal earth
above, below, across, non-dual and limitless. They perceive the meditation on universal water …
the meditation on universal fire … the meditation on universal air … the meditation on universal
blue … the meditation on universal yellow … the meditation on universal red … the meditation on
universal white … the meditation on universal space … They perceive the meditation on universal
consciousness above, below, across, non-dual and limitless.
Ten ways of doing unskillful deeds: killing living creatures, stealing, and sexual misconduct;
speech that’s false, divisive, harsh, or nonsensical; covetousness, ill will, and wrong view.
Ten ways of doing skillful deeds: refraining from killing living creatures, stealing, and sexual
misconduct; refraining from speech that’s false, divisive, harsh, or nonsensical; contentment,
good will, and right view.
Ten noble abodes. A mendicant has given up five factors, possesses six factors, has a single
guard, has four supports, has eliminated idiosyncratic interpretations of the truth, has totally
given up searching, has unsullied intentions, has stilled the physical process, and is well freed in
mind and well freed by wisdom.
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And how has a mendicant given up five factors? It’s when a mendicant has given up sensual
desire, ill will, dullness and drowsiness, restlessness and remorse, and doubt. That’s how a
mendicant has given up five factors.
And how does a mendicant possess six factors? A mendicant, seeing a sight with their eyes, is
neither happy nor sad. They remain equanimous, mindful and aware. Hearing a sound with their
ears … Smelling an odor with their nose … Tasting a flavor with their tongue … Feeling a touch
with their body … Knowing a thought with their mind, they’re neither happy nor sad. They
remain equanimous, mindful and aware. That’s how a mendicant possesses six factors.
And how does a mendicant have a single guard? It’s when a mendicant’s heart is guarded by
mindfulness. That’s how a mendicant has a single guard.
And how does a mendicant have four supports? After reflection, a mendicant uses some things,
endures some things, avoids some things, and gets rid of some things. That’s how a mendicant
has four supports.
And how has a mendicant eliminated idiosyncratic interpretations of the truth? Different
ascetics and brahmins have different idiosyncratic interpretations of the truth. A mendicant has
dispelled, eliminated, thrown out, rejected, let go of, given up, and relinquished all these. That’s
how a mendicant has eliminated idiosyncratic interpretations of the truth.
And how has a mendicant totally given up searching? It’s when they’ve given up searching for
sensual pleasures, for continued existence, and for a spiritual path. That’s how a mendicant has
totally given up searching.
And how does a mendicant have unsullied intentions? It’s when they’ve given up sensual,
malicious, and cruel intentions. That’s how a mendicant has unsullied intentions.
And how has a mendicant stilled the physical process? It’s when, giving up pleasure and pain,
and ending former happiness and sadness, they enter and remain in the fourth absorption,
without pleasure or pain, with pure equanimity and mindfulness. That’s how a mendicant has
stilled the physical process.
And how is a mendicant well freed in mind? It’s when a mendicant’s mind is freed from greed,
hate, and delusion. That’s how a mendicant is well freed in mind.
And how is a mendicant well freed by wisdom? It’s when a mendicant understands: ‘I’ve given
up greed, hate, and delusion, cut them off at the root, made them like a palm stump, obliterated
them, so they’re unable to arise in the future.’ That’s how a mendicant’s mind is well freed by
wisdom.
Ten qualities of an adept: an adept’s right view, right thought, right speech, right action, right
livelihood, right effort, right mindfulness, right immersion, right knowledge, and right freedom.
Reverends, these are the teachings grouped by ten that have been rightly explained by the
Buddha. You should all recite these in concert, without disputing, so that this spiritual path may
last for a long time. That would be for the welfare and happiness of the people, for the benefit,
welfare, and happiness of gods and humans.”
Then the Buddha got up and said to Venerable Sāriputta, “Good, good, Sāriputta! It’s good that
you’ve taught this exposition of the reciting in concert.”
That is what Venerable Sāriputta said, and the teacher approved. Satisfied, the mendicants
were happy with what Sāriputta said.
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34. Up to Ten:
Dasuttara Sutta
So I have heard. At one time the Buddha was staying near Campā on the banks of the Gaggarā Lotus
Pond together with a large Saṅgha of five hundred mendicants. There Sāriputta addressed the
mendicants: “Reverends, mendicants!”
“Reverend,” they replied. Sāriputta said this:
“I will relate the teachings
up to ten for attaining extinguishment,
for making an end of suffering,
the release from all ties.
1. Groups of One
Reverends, one thing is helpful, one thing should be developed, one thing should be completely
understood, one thing should be given up, one thing makes things worse, one thing leads to
distinction, one thing is hard to comprehend, one thing should be produced, one thing should be
directly known, one thing should be realized.
What one thing is helpful? Diligence in skillful qualities.
What one thing should be developed? Mindfulness of the body that is full of pleasure.
What one thing should be completely understood? Contact, which is accompanied by
defilements and is prone to being grasped.
What one thing should be given up? The conceit ‘I am’.
What one thing makes things worse? Improper attention.
What one thing leads to distinction? Proper attention.
What one thing is hard to comprehend? The heart’s immersion of immediate result.
What one thing should be produced? Unshakable knowledge.
What one thing should be directly known? All sentient beings are sustained by food.
What one thing should be realized? The unshakable heart’s release.
So these ten things that are true, real, and accurate, not unreal, not otherwise were rightly
awakened to by the Realized One.
2. Groups of Two
Two things are helpful, two things should be developed, two things should be completely
understood, two things should be given up, two things make things worse, two things lead to
distinction, two things are hard to comprehend, two things should be produced, two things
should be directly known, two things should be realized.
What two things are helpful? Mindfulness and situational awareness.
What two things should be developed? Serenity and discernment.
What two things should be completely understood? Name and form.
What two things should be given up? Ignorance and craving for continued existence.
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What two things make things worse? Being hard to admonish and having bad friends.
What two things lead to distinction? Being easy to admonish and having good friends.
What two things are hard to comprehend? What are the causes and conditions for the
corruption of sentient beings, and what are the causes and conditions for the purification of
sentient beings.
What two things should be produced? Two knowledges: knowledge of ending, and knowledge
of non-arising.
What two things should be directly known? Two elements: the conditioned element and the
unconditioned element.
What two things should be realized? Knowledge and freedom.
So these twenty things that are true, real, and accurate, not unreal, not otherwise were rightly
3. Groups of Three
Three things are helpful, etc.
What three things are helpful? Associating with good people, listening to the true teaching,
and practicing in line with the teaching.
What three things should be developed? Three kinds of immersion. Immersion with placing
the mind and keeping it connected. Immersion without placing the mind, but just keeping it
connected. Immersion without placing the mind or keeping it connected.
What three things should be completely understood? Three feelings: pleasant, painful, and
neutral.
What three things should be given up? Three cravings: craving for sensual pleasures, craving
for continued existence, and craving to end existence.
What three things make things worse? Three unskillful roots: greed, hate, and delusion.
What three things lead to distinction? Three skillful roots: non-greed, non-hate, and non-
delusion.
What three things are hard to comprehend? Three elements of escape. Renunciation is the
escape from sensual pleasures. The formless is the escape from form. Cessation is the escape from
whatever is created, conditioned, and dependently originated.
What three things should be produced? Three knowledges: regarding the past, future, and
present.
What three things should be directly known? Three elements: sensuality, form, and
formlessness.
What three things should be realized? Three knowledges: recollection of past lives, knowledge
of the death and rebirth of sentient beings, and knowledge of the ending of defilements.
So these thirty things that are true, real, and accurate, not unreal, not otherwise were rightly
4. Groups of Four
Four things are helpful, etc.
What four things are helpful? Four situations: living in a suitable region, relying on good
people, being rightly resolved in oneself, and past merit.
What four things should be developed? The four kinds of mindfulness meditation. A mendicant
meditates by observing an aspect of the body—keen, aware, and mindful, rid of desire and
aversion for the world. They meditate observing an aspect of feelings … mind … principles—keen,
aware, and mindful, rid of desire and aversion for the world.
What four things should be completely understood? Four foods: solid food, whether coarse or
fine; contact is the second, mental intention the third, and consciousness the fourth.
What four things should be given up? Four floods: sensuality, desire for rebirth, views, and
ignorance.
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What four things make things worse? Four bonds: sensuality, desire for rebirth, views, and
ignorance.
What four things lead to distinction? Four kinds of detachment: detachment from the bonds of
sensuality, desire for rebirth, views, and ignorance.
What four things are hard to comprehend? Four kinds of immersion: immersion liable to
decline, stable immersion, immersion that leads to distinction, and immersion that leads to
penetration.
What four things should be produced? Four knowledges: knowledge of the present
phenomena, inferential knowledge, knowledge of others’ minds, and conventional knowledge.
What four things should be directly known? The four noble truths: suffering, the origin of
suffering, the cessation of suffering, and the practice that leads to the cessation of suffering.
What four things should be realized? Four fruits of the ascetic life: stream-entry, once-return,
non-return, and perfection.
So these forty things that are true, real, and accurate, not unreal, not otherwise were rightly
5. Groups of Five
Five things are helpful, etc.
What five things are helpful? Five factors that support meditation. A mendicant has faith in
the Realized One’s awakening: ‘That Blessed One is perfected, a fully awakened Buddha,
who wish to train, teacher of gods and humans, awakened, blessed.’ They are rarely ill or unwell.
Their stomach digests well, being neither too hot nor too cold, but just right, and fit for
meditation. They’re not devious or deceitful. They reveal themselves honestly to the Teacher or
sensible spiritual companions. They live with energy roused up for giving up unskillful qualities
and embracing skillful qualities. They’re strong, staunchly vigorous, not slacking off when it
comes to developing skillful qualities. They’re wise. They have the wisdom of arising and passing
away which is noble, penetrative, and leads to the complete ending of suffering.
What five things should be developed? Right immersion with five factors: pervaded with
rapture, pervaded with pleasure, pervaded with mind, pervaded with light, and the foundation
for reviewing.
What five things should be completely understood? Five grasping aggregates: form, feeling,
perception, choices, and consciousness.
What five things should be given up? Five hindrances: sensual desire, ill will, dullness and
drowsiness, restlessness and remorse, and doubt.
What five things make things worse? Five kinds of emotional barrenness. Firstly, a mendicant
has doubts about the Teacher. They’re uncertain, undecided, and lacking confidence. This being
so, their mind doesn’t incline toward keenness, commitment, persistence, and striving. This is
the first kind of emotional barrenness. Furthermore, a mendicant has doubts about the teaching
… the Saṅgha … the training … A mendicant is angry and upset with their spiritual companions,
resentful and closed off. This being so, their mind doesn’t incline toward keenness, commitment,
persistence, and striving. This is the fifth kind of emotional barrenness.
What five things lead to distinction? Five faculties: faith, energy, mindfulness, immersion, and
wisdom.
What five things are hard to comprehend? Five elements of escape. A mendicant focuses on
sensual pleasures, but their mind isn’t eager, confident, settled, and decided about them. But
when they focus on renunciation, their mind is eager, confident, settled, and decided about it.
Their mind is in a good state, well developed, well risen, well freed, and well detached from
sensual pleasures. They’re freed from the distressing and feverish defilements that arise because
of sensual pleasures, so they don’t experience that kind of feeling. This is how the escape from
sensual pleasures is explained.
Take another case where a mendicant focuses on ill will, but their mind isn’t eager … But when
they focus on good will, their mind is eager … Their mind is in a good state … well detached from
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ill will. They’re freed from the distressing and feverish defilements that arise because of ill will,
so they don’t experience that kind of feeling. This is how the escape from ill will is explained.
Take another case where a mendicant focuses on harming, but their mind isn’t eager … But
when they focus on compassion, their mind is eager … Their mind is in a good state … well
detached from harming. They’re freed from the distressing and feverish defilements that arise
because of harming, so they don’t experience that kind of feeling. This is how the escape from
harming is explained.
Take another case where a mendicant focuses on form, but their mind isn’t eager … But when
they focus on the formless, their mind is eager … Their mind is in a good state … well detached
from forms. They’re freed from the distressing and feverish defilements that arise because of
form, so they don’t experience that kind of feeling. This is how the escape from forms is
explained.
Take a case where a mendicant focuses on identity, but their mind isn’t eager, confident,
settled, and decided about it. But when they focus on the ending of identity, their mind is eager,
confident, settled, and decided about it. Their mind is in a good state, well developed, well risen,
well freed, and well detached from identity. They’re freed from the distressing and feverish
defilements that arise because of identity, so they don’t experience that kind of feeling. This is
how the escape from identity is explained.
What five things should be produced? Right immersion with five knowledges. The following
knowledges arise for you personally: ‘This immersion is blissful now, and results in bliss in the
future.’ ‘This immersion is noble and spiritual.’ ‘This immersion is not cultivated by sinners.’
‘This immersion is peaceful and sublime and tranquil and unified, not held in place by forceful
suppression.’ ‘I mindfully enter into and emerge from this immersion.’
What five things should be directly known? Five opportunities for freedom. Firstly, the
Teacher or a respected spiritual companion teaches Dhamma to a mendicant. That mendicant
feels inspired by the meaning and the teaching in that Dhamma, no matter how the Teacher or a
respected spiritual companion teaches it. Feeling inspired, joy springs up. Being joyful, rapture
tranquil, one feels bliss. And when blissful, the mind becomes immersed. This is the first
Furthermore, it may be that neither the Teacher nor a respected spiritual companion teaches
Dhamma to a mendicant. But the mendicant teaches Dhamma in detail to others as they learned
and memorized it. That mendicant feels inspired by the meaning and the teaching in that
Dhamma, no matter how they teach it in detail to others as they learned and memorized it.
Feeling inspired, joy springs up. Being joyful, rapture springs up. When the mind is full of
rapture, the body becomes tranquil. When the body is tranquil, one feels bliss. And when blissful,
the mind becomes immersed. This is the second opportunity for freedom.
Furthermore, it may be that neither the Teacher nor … the mendicant teaches Dhamma. But
the mendicant recites the teaching in detail as they learned and memorized it. That mendicant
feels inspired by the meaning and the teaching in that Dhamma, no matter how they recite it in
detail as they learned and memorized it. Feeling inspired, joy springs up. Being joyful, rapture
tranquil, one feels bliss. And when blissful, the mind becomes immersed. This is the third
Furthermore, it may be that neither the Teacher nor … the mendicant teaches Dhamma … nor
does the mendicant recite the teaching. But the mendicant thinks about and considers the
teaching in their heart, examining it with the mind as they learned and memorized it. That
mendicant feels inspired by the meaning and the teaching in that Dhamma, no matter how they
think about and consider it in their heart, examining it with the mind as they learned and
memorized it. Feeling inspired, joy springs up. Being joyful, rapture springs up. When the mind is
full of rapture, the body becomes tranquil. When the body is tranquil, one feels bliss. And when
blissful, the mind becomes immersed. This is the fourth opportunity for freedom.
Furthermore, it may be that neither the Teacher nor … the mendicant teaches Dhamma … nor
does the mendicant recite the teaching … or think about it. But a meditation subject as a
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foundation of immersion is properly grasped, attended, borne in mind, and comprehended with
wisdom. That mendicant feels inspired by the meaning and the teaching in that Dhamma, no
matter how a meditation subject as a foundation of immersion is properly grasped, attended,
borne in mind, and comprehended with wisdom. Feeling inspired, joy springs up. Being joyful,
rapture springs up. When the mind is full of rapture, the body becomes tranquil. When the body
is tranquil, one feels bliss. And when blissful, the mind becomes immersed. This is the fifth
What five things should be realized? Five spectrums of the teaching: ethics, immersion,
wisdom, freedom, and knowledge and vision of freedom.
So these fifty things that are true, real, and accurate, not unreal, not otherwise were rightly
6. Groups of Six
Six things are helpful, etc.
What six things are helpful? Six warm-hearted qualities. Firstly, a mendicant consistently
treats their spiritual companions with bodily kindness, both in public and in private. This warm-
hearted quality makes for fondness and respect, conducing to inclusion, harmony, and unity,
without quarreling.
Furthermore, a mendicant consistently treats their spiritual companions with verbal kindness.
Furthermore, a mendicant consistently treats their spiritual companions with mental
kindness.
Furthermore, a mendicant shares without reservation any material possessions they have
their ethical spiritual companions.
Furthermore, a mendicant lives according to the precepts shared with their spiritual
companions, both in public and in private. Those precepts are unbroken, impeccable, spotless,
and unmarred, liberating, praised by sensible people, not mistaken, and leading to immersion.
Furthermore, a mendicant lives according to the view shared with their spiritual companions,
both in public and in private. That view is noble and emancipating, and leads one who practices it
to the complete ending of suffering. This warm-hearted quality makes for fondness and respect,
conducing to inclusion, harmony, and unity, without quarreling.
What six things should be developed? Six recollections: the recollection of the Buddha, the
teaching, the Saṅgha, ethics, generosity, and the deities.
What six things should be completely understood? Six interior sense fields: eye, ear, nose,
tongue, body, and mind.
What six things should be given up? Six classes of craving: craving for sights, sounds, smells,
tastes, touches, and thoughts.
What six things make things worse? Six kinds of disrespect. A mendicant lacks respect and
reverence for the Teacher, the teaching, and the Saṅgha, the training, diligence, and hospitality.
What six things lead to distinction? Six kinds of respect. A mendicant has respect and
reverence for the Teacher, the teaching, and the Saṅgha, the training, diligence, and hospitality.
What six things are hard to comprehend? Six elements of escape. Take a mendicant who says:
‘I’ve developed the heart’s release by love. I’ve cultivated it, made it my vehicle and my basis,
kept it up, consolidated it, and properly implemented it. Yet somehow ill will still occupies my
mind.’ They should be told, ‘Not so, venerable! Don’t say that. Don’t misrepresent the Buddha, for
misrepresentation of the Buddha is not good. And the Buddha would not say that. It’s impossible,
reverend, it cannot happen that the heart’s release by love has been developed and properly
implemented, yet somehow ill will still occupies the mind. For it is the heart’s release by love that
is the escape from ill will.’
Take another mendicant who says: ‘I’ve developed the heart’s release by compassion. I’ve
implemented it. Yet somehow the thought of harming still occupies my mind.’ They should be
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told, ‘Not so, venerable! … For it is the heart’s release by compassion that is the escape from
thoughts of harming.’
Take another mendicant who says: ‘I’ve developed the heart’s release by rejoicing. … Yet
somehow negativity still occupies my mind.’ They should be told, ‘Not so, venerable! … For it is
the heart’s release by rejoicing that is the escape from negativity.’
Take another mendicant who says: ‘I’ve developed the heart’s release by equanimity. … Yet
somehow desire still occupies my mind.’ They should be told, ‘Not so, venerable! … For it is the
heart’s release by equanimity that is the escape from desire.’
Take another mendicant who says: ‘I’ve developed the signless heart’s release. … Yet somehow
my consciousness still follows after signs.’ They should be told, ‘Not so, venerable! … For it is the
signless release of the heart that is the escape from all signs.’
Take another mendicant who says: ‘I’m rid of the conceit “I am”. And I don’t regard anything
as “I am this”. Yet somehow the dart of doubt and indecision still occupies my mind.’ They should
be told, ‘Not so, venerable! Don’t say that. Don’t misrepresent the Buddha, for misrepresentation
of the Buddha is not good. And the Buddha would not say that. It’s impossible, reverend, it cannot
happen that the conceit “I am” has been done away with, and nothing is regarded as “I am this”,
yet somehow the dart of doubt and indecision still occupy the mind. For it is the uprooting of the
conceit “I am” that is the escape from the dart of doubt and indecision.’
What six things should be produced? Six consistent responses. A mendicant, seeing a sight
with their eyes, is neither happy nor sad. They remain equanimous, mindful and aware. Hearing a
sound with their ears … Smelling an odor with their nose … Tasting a flavor with their tongue …
Feeling a touch with their body … Knowing a thought with their mind, they’re neither happy
nor sad. They remain equanimous, mindful and aware.
What six things should be directly known? Six unsurpassable things: the unsurpassable seeing,
listening, acquisition, training, service, and recollection.
What six things should be realized? Six direct knowledges. A mendicant wields the many kinds
of psychic power: multiplying themselves and becoming one again; appearing and disappearing;
going unimpeded through a wall, a rampart, or a mountain as if through space; diving in and out
of the earth as if it were water; walking on water as if it were earth; flying cross-legged through
the sky like a bird; touching and stroking with the hand the sun and moon, so mighty and
powerful; controlling the body as far as the Brahmā realm.
With clairaudience that is purified and superhuman, they hear both kinds of sounds, human
and divine, whether near or far.
They understand the minds of other beings and individuals, having comprehended them with
their own mind.
They recollect many kinds of past lives, with features and details.
With clairvoyance that is purified and superhuman, they see sentient beings passing away and
understand how sentient beings are reborn according to their deeds.
They realize the undefiled freedom of heart and freedom by wisdom in this very life. And they
live having realized it with their own insight due to the ending of defilements.
So these sixty things that are true, real, and accurate, not unreal, not otherwise were rightly
7. Groups of Seven
Seven things are helpful, etc.
What seven things are helpful? Seven kinds of wealth of noble ones: the wealth of faith, ethical
conduct, conscience, prudence, learning, generosity, and wisdom.
What seven things should be developed? Seven awakening factors: mindfulness, investigation
of principles, energy, rapture, tranquility, immersion, and equanimity.
What seven things should be completely understood? Seven planes of consciousness. There are
sentient beings that are diverse in body and diverse in perception, such as human beings, some
gods, and some beings in the underworld. This is the first plane of consciousness.
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consciousness.
What seven things should be given up? Seven underlying tendencies: sensual desire, repulsion,
views, doubt, conceit, desire to be reborn, and ignorance.
What seven things make things worse? Seven bad qualities: a mendicant is faithless,
shameless, imprudent, uneducated, lazy, unmindful, and witless.
What seven things lead to distinction? Seven good qualities: a mendicant is faithful,
conscientious, prudent, learned, energetic, mindful, and wise.
What seven things are hard to comprehend? Seven aspects of the teachings of the good
persons: a mendicant knows the teachings, knows the meaning, knows themselves, knows
moderation, knows the right time, knows assemblies, and knows people.
What seven things should be produced? Seven perceptions: the perception of impermanence,
the perception of not-self, the perception of ugliness, the perception of drawbacks, the
perception of giving up, the perception of fading away, and the perception of cessation.
What seven things should be directly known? Seven qualifications for graduation. A
mendicant has a keen enthusiasm to undertake the training … to examine the teachings … to get
rid of desires … for retreat … to rouse up energy … for mindfulness and alertness … to penetrate
theoretically. And they don’t lose these desires in the future.
What seven things should be realized? Seven powers of one who has ended the defilements.
Firstly, a mendicant with defilements ended has clearly seen with right wisdom all conditions as
truly impermanent. This is a power that a mendicant who has ended the defilements relies on to
claim: ‘My defilements have ended.’
Furthermore, a mendicant with defilements ended has clearly seen with right wisdom that
sensual pleasures are truly like a pit of glowing coals. …
Furthermore, the mind of a mendicant with defilements ended slants, slopes, and inclines to
seclusion. They’re withdrawn, loving renunciation, and they’ve totally done with defiling
influences. …
Furthermore, a mendicant with defilements ended has well developed the four kinds of
mindfulness meditation. …
Furthermore, a mendicant with defilements ended has well developed the five faculties. …
Furthermore, a mendicant with defilements ended has well developed the seven awakening
factors. …
Furthermore, a mendicant with defilements ended has well developed the noble eightfold
path. … This is a power that a mendicant who has ended the defilements relies on to claim: ‘My
defilements have ended.’
So these seventy things that are true, real, and accurate, not unreal, not otherwise were
rightly awakened to by the Realized One.
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8. Groups of Eight
Eight things are helpful, etc.
What eight things are helpful? There are eight causes and reasons that lead to acquiring the
wisdom fundamental to the spiritual life, and to its increase, growth, development, and
fulfillment once it has been acquired. What eight? It’s when a mendicant lives relying on the
Teacher or a spiritual companion in a teacher’s role. And they set up a keen sense of conscience
and prudence for them, with warmth and respect. This is the first cause.
When a mendicant lives relying on the Teacher or a spiritual companion in a teacher’s role—
with a keen sense of conscience and prudence for them, with warmth and respect—from time to
time they go and ask them questions: ‘Why, sir, does it say this? What does that mean?’ Those
venerables clarify what is unclear, reveal what is obscure, and dispel doubt regarding the many
doubtful matters. This is the second cause.
After hearing that teaching they perfect withdrawal of both body and mind. This is the third
cause.
Furthermore, a mendicant is ethical, restrained in the monastic code, conducting themselves
well and seeking alms in suitable places. Seeing danger in the slightest fault, they keep the rules
they’ve undertaken. This is the fourth cause.
Furthermore, a mendicant is very learned, remembering and keeping what they’ve learned.
These teachings are good in the beginning, good in the middle, and good in the end, meaningful
and well-phrased, describing a spiritual practice that’s entirely full and pure. They are very
learned in such teachings, remembering them, reinforcing them by recitation, mentally
scrutinizing them, and comprehending them theoretically. This is the fifth cause.
Furthermore, a mendicant lives with energy roused up for giving up unskillful qualities and
embracing skillful qualities. They are strong, staunchly vigorous, not slacking off when it comes
to developing skillful qualities. This is the sixth cause.
remember and recall what was said and done long ago. This is the seventh cause.
Furthermore, a mendicant meditates observing rise and fall in the five grasping aggregates.
‘Such is form, such is the origin of form, such is the ending of form. Such is feeling, such is the
origin of feeling, such is the ending of feeling. Such is perception, such is the origin of perception,
such is the ending of perception. Such are choices, such is the origin of choices, such is the
ending of choices. Such is consciousness, such is the origin of consciousness, such is the ending of
consciousness.’ This is the eighth cause.
What eight things should be developed? The noble eightfold path, that is: right view, right
thought, right speech, right action, right livelihood, right effort, right mindfulness, and right
immersion.
What eight things should be completely understood? Eight worldly conditions: gain and loss,
fame and disgrace, praise and blame, pleasure and pain.
What eight things should be given up? Eight wrong ways: wrong view, wrong thought, wrong
speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, and wrong immersion.
What eight things make things worse? Eight grounds for laziness. Firstly, a mendicant has
some work to do. They think: ‘I have some work to do. But while doing it my body will get tired.
I’d better have a lie down.’ They lie down, and don’t rouse energy for attaining the unattained,
achieving the unachieved, and realizing the unrealized. This is the first ground for laziness.
Furthermore, a mendicant has done some work. They think: ‘I’ve done some work. But while
working my body got tired. I’d better have a lie down.’ They lie down, and don’t rouse energy...
This is the second ground for laziness.
Furthermore, a mendicant has to go on a journey. They think: ‘I have to go on a journey. But
while walking my body will get tired. I’d better have a lie down.’ They lie down, and don’t rouse
energy... This is the third ground for laziness.
Furthermore, a mendicant has gone on a journey. They think: ‘I’ve gone on a journey. But
while walking my body got tired. I’d better have a lie down.’ They lie down, and don’t rouse
energy... This is the fourth ground for laziness.
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as much food as I like, coarse or fine. My body is tired and unfit for work. I’d better have a lie
down.’... This is the fifth ground for laziness.
as I like, coarse or fine. My body is heavy, unfit for work, like I’ve just eaten a load of beans. I’d
better have a lie down.’... They lie down, and don’t rouse energy... This is the sixth ground for
laziness.
Furthermore, a mendicant feels a little sick. They think: ‘I feel a little sick. Lying down would
be good for me. I’d better have a lie down.’ They lie down, and don’t rouse energy... This is the
seventh ground for laziness.
recovered from illness. My body is weak and unfit for work. I’d better have a lie down.’ They lie
down, and don’t rouse energy... This is the eighth ground for laziness.
What eight things lead to distinction? Eight grounds for arousing energy. Firstly, a mendicant
has some work to do. They think: ‘I have some work to do. While working it’s not easy to focus on
the instructions of the Buddhas. I’d better preemptively rouse up energy for attaining the
unattained, achieving the unachieved, and realizing the unrealized.’ They rouse energy for
attaining the unattained, achieving the unachieved, and realizing the unrealized. This is the first
ground for arousing energy.
Furthermore, a mendicant has done some work. They think: ‘I’ve done some work. While I was
working I wasn’t able to focus on the instructions of the Buddhas. I’d better preemptively rouse
up energy.’... This is the second ground for arousing energy.
Furthermore, a mendicant has to go on a journey. They think: ‘I have to go on a journey. While
walking it’s not easy to focus on the instructions of the Buddhas. I’d better preemptively rouse up
energy.’... This is the third ground for arousing energy.
Furthermore, a mendicant has gone on a journey. They think: ‘I’ve gone on a journey. While I
was walking I wasn’t able to focus on the instructions of the Buddhas. I’d better preemptively
rouse up energy.’... This is the fourth ground for arousing energy.
as much food as I like, coarse or fine. My body is light and fit for work. I’d better preemptively
rouse up energy.’... This is the fifth ground for arousing energy.
as I like, coarse or fine. My body is strong and fit for work. I’d better preemptively rouse up
energy.’... This is the sixth ground for arousing energy.
Furthermore, a mendicant feels a little sick. They think: ‘I feel a little sick. It’s possible this
illness will worsen. I’d better preemptively rouse up energy.’... This is the seventh ground for
arousing energy.
recovered from illness. It’s possible the illness will come back. I’d better preemptively rouse up
energy for attaining the unattained, achieving the unachieved, and realizing the unrealized.’
They rouse energy for attaining the unattained, achieving the unachieved, and realizing the
unrealized. This is the eighth ground for arousing energy.
What eight things are hard to comprehend? Eight lost opportunities for spiritual practice.
Firstly, a Realized One has arisen in the world. He teaches the Dhamma leading to peace,
extinguishment, awakening, as proclaimed by the Holy One. But a person has been reborn in hell.
This is the first lost opportunity for spiritual practice.
animal realm. This is the second lost opportunity for spiritual practice.
Furthermore, a Realized One has arisen in the world. But a person has been reborn in the ghost
realm. This is the third lost opportunity for spiritual practice.
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Furthermore, a Realized One has arisen in the world. But person has been reborn in one of the
long-lived orders of gods. This is the fourth lost opportunity for spiritual practice.
borderlands, among barbarian tribes, where monks, nuns, laymen, and laywomen do not go. This
is the fifth lost opportunity for spiritual practice.
country. But they have wrong view and distorted perspective: ‘There’s no meaning in giving,
sacrifice, or offerings. There’s no fruit or result of good and bad deeds. There’s no afterlife. There
are no duties to mother and father. No beings are reborn spontaneously. And there’s no ascetic or
brahmin who is well attained and practiced, and who describes the afterlife after realizing it with
their own insight.’ This is the sixth lost opportunity for spiritual practice.
country. But they’re witless, dull, stupid, and unable to distinguish what is well said from what is
poorly said. This is the seventh lost opportunity for spiritual practice.
Furthermore, a Realized One has arisen in the world. But he doesn’t teach the Dhamma leading
to peace, extinguishment, awakening, as announced by the Holy One. And a person is reborn in a
central country. And they’re wise, bright, clever, and able to distinguish what is well said from
what is poorly said. This is the eighth lost opportunity for spiritual practice.
What eight things should be produced? Eight thoughts of a great man. ‘This teaching is for
those of few wishes, not those of many wishes. It’s for the contented, not those who lack
contentment. It’s for the secluded, not those who enjoy company. It’s for the energetic, not the
lazy. It’s for the mindful, not the unmindful. It’s for those with immersion, not those without
immersion. It’s for the wise, not the witless. This teaching is for those who don’t enjoy
proliferating, not for those who enjoy proliferating.’
What eight things should be directly known? Eight dimensions of mastery. Perceiving form
internally, someone sees visions externally, limited, both pretty and ugly. Mastering them, they
perceive: ‘I know and see.’ This is the first dimension of mastery.
blue tint. Mastering them, they perceive: ‘I know and see.’ This is the fifth dimension of mastery.
yellow color, yellow hue, and yellow tint. Mastering them, they perceive: ‘I know and see.’ This is
the sixth dimension of mastery.
red tint. Mastering them, they perceive: ‘I know and see.’ This is the seventh dimension of
mastery.
white color, white hue, and white tint. This is the eighth dimension of mastery.
What eight things should be realized? Eight liberations. Having physical form, they see visions.
This is the first liberation.
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Not perceiving physical form internally, someone see visions externally. This is the second
liberation.
So these eighty things that are true, real, and accurate, not unreal, not otherwise were rightly
9. Groups of Nine
Nine things are helpful, etc.
What nine things are helpful? Nine things rooted in proper attention. When you attend
properly, joy springs up. When you’re joyful, rapture springs up. When the mind is full of
rapture, the body becomes tranquil. When the body is tranquil, you feel bliss. And when you’re
blissful, the mind becomes immersed. When your mind is immersed, you truly know and see.
When you truly know and see, you grow disillusioned. Being disillusioned, desire fades away.
When desire fades away you’re freed.
What nine things should be developed? Nine factors of trying to be pure. The factors of trying
to be pure in ethics, mind, view, overcoming doubt, knowledge and vision of the variety of paths,
knowledge and vision of the practice, knowledge and vision, wisdom, and freedom.
What nine things should be completely understood? Nine abodes of sentient beings. There are
sentient beings that are diverse in body and diverse in perception, such as human beings, some
gods, and some beings in the underworld. This is the first abode of sentient beings.
reborn in Brahmā’s Host through the first absorption. This is the second abode of sentient beings.
of streaming radiance. This is the third abode of sentient beings.
replete with glory. This is the fourth abode of sentient beings.
There are sentient beings that are non-percipient and do not experience anything, such as the
gods who are non-percipient beings. This is the fifth abode of sentient beings.
infinite’, they have been reborn in the dimension of infinite space. This is the sixth abode of
sentient beings.
This is the seventh abode of sentient beings.
nothingness. This is the eighth abode of sentient beings.
There are sentient beings that have gone totally beyond the dimension of nothingness. They
have been reborn in the dimension of neither perception nor non-perception. This is the ninth
abode of sentient beings.
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What nine things should be given up? Nine things rooted in craving. Craving is a cause for
seeking. Seeking is a cause for gaining material possessions. Gaining material possessions is a
cause for assessing. Assessing is a cause for desire and lust. Desire and lust is a cause for
attachment. Attachment is a cause for possessiveness. Possessiveness is a cause for stinginess.
Stinginess is a cause for safeguarding. Owing to safeguarding, many bad, unskillful things come to
be: taking up the rod and the sword, quarrels, arguments, fights, accusations, divisive speech, and
lies.
What nine things make things worse? Nine grounds for resentment. Thinking: ‘They did wrong
to me,’ you harbor resentment. Thinking: ‘They are doing wrong to me’ … ‘They will do wrong to
me’ … ‘They did wrong by someone I love’ … ‘They are doing wrong by someone I love’ … ‘They
will do wrong by someone I love’ … ‘They helped someone I dislike’ … ‘They are helping someone
I dislike’ … Thinking: ‘They will help someone I dislike,’ you harbor resentment.
What nine things lead to distinction? Nine methods to get rid of resentment. Thinking: ‘They
did wrong to me, but what can I possibly do?’ you get rid of resentment. Thinking: ‘They are
doing wrong to me …’ … ‘They will do wrong to me …’ … ‘They did wrong by someone I love …’ …
‘They are doing wrong by someone I love …’ … ‘They will do wrong by someone I love …’ … ‘They
helped someone I dislike …’ … ‘They are helping someone I dislike …’ … Thinking: ‘They will help
someone I dislike, but what can I possibly do?’ you get rid of resentment.
What nine things are hard to comprehend? Nine kinds of diversity. Diversity of elements gives
rise to diversity of contacts. Diversity of contacts gives rise to diversity of feelings. Diversity of
feelings gives rise to diversity of perceptions. Diversity of perceptions gives rise to diversity of
intentions. Diversity of intentions gives rise to diversity of desires. Diversity of desires gives rise
to diversity of passions. Diversity of passions gives rise to diversity of searches. Diversity of
searches gives rise to diversity of gains.
What nine things should be produced? Nine perceptions: the perceptions of ugliness, death,
repulsiveness in food, dissatisfaction with the whole world, impermanence, suffering in
impermanence, not-self in suffering, giving up, and fading away.
What nine things should be directly known? Nine progressive meditations. A mendicant, quite
secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the
first absorption … second absorption … third absorption … fourth absorption. Going totally
beyond perceptions of form, with the ending of perceptions of impingement, not focusing on
perceptions of diversity, aware that ‘space is infinite’, they enter and remain in the dimension of
infinite space. Going totally beyond the dimension of infinite space, aware that ‘consciousness is
infinite’, they enter and remain in the dimension of infinite consciousness. Going totally beyond
the dimension of infinite consciousness, aware that ‘there is nothing at all’, they enter and
remain in the dimension of nothingness. Going totally beyond the dimension of nothingness,
they enter and remain in the dimension of neither perception nor non-perception. Going totally
beyond the dimension of neither perception nor non-perception, they enter and remain in the
cessation of perception and feeling.
What nine things should be realized? Nine progressive cessations. For someone who has
attained the first absorption, sensual perceptions have ceased. For someone who has attained the
second absorption, the placing of the mind and keeping it connected have ceased. For someone
who has attained the third absorption, rapture has ceased. For someone who has attained the
fourth absorption, breathing has ceased. For someone who has attained the dimension of infinite
space, the perception of form has ceased. For someone who has attained the dimension of infinite
consciousness, the perception of the dimension of infinite space has ceased. For someone who
has attained the dimension of nothingness, the perception of the dimension of infinite
consciousness has ceased. For someone who has attained the dimension of neither perception
nor non-perception, the perception of the dimension of nothingness has ceased. For someone
who has attained the cessation of perception and feeling, perception and feeling have ceased.
So these ninety things that are true, real, and accurate, not unreal, not otherwise were rightly
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10. Groups of Ten
Ten things are helpful, ten things should be developed, ten things should be completely
understood, ten things should be given up, ten things make things worse, ten things lead to
distinction, ten things are hard to comprehend, ten things should be produced, ten things should
be directly known, ten things should be realized.
What ten things are helpful? Ten qualities that serve as protector. First, a mendicant is ethical,
restrained in the monastic code, conducting themselves well and seeking alms in suitable places.
Seeing danger in the slightest fault, they keep the rules they’ve undertaken. This is a quality that
serves as protector.
Furthermore, a mendicant is learned. This too is a quality that serves as protector.
Furthermore, a mendicant has good friends, companions, and associates. This too is a quality
that serves as protector.
Furthermore, a mendicant is easy to admonish, having qualities that make them easy to
admonish. They’re patient, and take instruction respectfully. This too is a quality that serves as
protector.
Furthermore, a mendicant is deft and tireless in a diverse spectrum of duties for their spiritual
companions, understanding how to go about things in order to complete and organize the work.
This too is a quality that serves as protector.
Furthermore, a mendicant loves the teachings and is a delight to converse with, being full of
joy in the teaching and training. This too is a quality that serves as protector.
Furthermore, a mendicant is content with any kind of robes, alms-food, lodgings, and
medicines and supplies for the sick. This too is a quality that serves as protector.
Furthermore, a mendicant is energetic. This too is a quality that serves as protector.
remember and recall what was said and done long ago. This too is a quality that serves as
protector.
Furthermore, a mendicant is wise. They have the wisdom of arising and passing away which is
noble, penetrative, and leads to the complete ending of suffering. This too is a quality that serves
as protector.
What ten things should be developed? Ten universal dimensions of meditation. Someone
perceives the meditation on universal earth above, below, across, non-dual and limitless. They
perceive the meditation on universal water … the meditation on universal fire … the meditation
on universal air … the meditation on universal blue … the meditation on universal yellow … the
meditation on universal red … the meditation on universal white … the meditation on universal
space … They perceive the meditation on universal consciousness above, below, across, non-dual
and limitless.
What ten things should be completely understood? Ten sense fields: eye and sights, ear and
sounds, nose and smells, tongue and tastes, body and touches.
What ten things should be given up? Ten wrong ways: wrong view, wrong thought, wrong
speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, wrong immersion,
wrong knowledge, and wrong freedom.
What ten things make things worse? Ten ways of doing unskillful deeds: killing living
creatures, stealing, and sexual misconduct; speech that’s false, divisive, harsh, or nonsensical;
covetousness, ill will, and wrong view.
What ten things lead to distinction? Ten ways of doing skillful deeds: refraining from killing
living creatures, stealing, and sexual misconduct; avoiding speech that’s false, divisive, harsh, or
nonsensical; contentment, good will, and right view.
What ten things are hard to comprehend? Ten noble abodes. A mendicant has given up five
factors, possesses six factors, has a single guard, has four supports, has eliminated idiosyncratic
interpretations of the truth, has totally given up searching, has unsullied intentions, has stilled
the physical process, and is well freed in mind and well freed by wisdom.
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And how has a mendicant given up five factors? It’s when a mendicant has given up sensual
desire, ill will, dullness and drowsiness, restlessness and remorse, and doubt. That’s how a
mendicant has given up five factors.
And how does a mendicant possess six factors? A mendicant, seeing a sight with their eyes, is
neither happy nor sad. They remain equanimous, mindful and aware. Hearing a sound with their
ears … Smelling an odor with their nose … Tasting a flavor with their tongue …
Feeling a touch with their body … Knowing a thought with their mind, they’re neither happy
nor sad. They remain equanimous, mindful and aware. That’s how a mendicant possesses six
factors.
And how does a mendicant have a single guard? It’s when a mendicant’s heart is guarded by
mindfulness. That’s how a mendicant has a single guard.
And how does a mendicant have four supports? After reflection, a mendicant uses some things,
endures some things, avoids some things, and gets rid of some things. That’s how a mendicant
has four supports.
And how has a mendicant eliminated idiosyncratic interpretations of the truth? Different
ascetics and brahmins have different idiosyncratic interpretations of the truth. A mendicant has
dispelled, eliminated, thrown out, rejected, let go of, given up, and relinquished all these. That’s
how a mendicant has eliminated idiosyncratic interpretations of the truth.
And how has a mendicant totally given up searching? It’s when they’ve given up searching for
sensual pleasures, for continued existence, and for a spiritual path. That’s how a mendicant has
totally given up searching.
And how does a mendicant have unsullied intentions? It’s when they’ve given up sensual,
malicious, and cruel intentions. That’s how a mendicant has unsullied intentions.
And how has a mendicant stilled the physical process? Giving up pleasure and pain, and
ending former happiness and sadness, they enter and remain in the fourth absorption, without
pleasure or pain, with pure equanimity and mindfulness. That’s how a mendicant has stilled the
physical process.
And how is a mendicant well freed in mind? It’s when a mendicant’s mind is freed from greed,
hate, and delusion. That’s how a mendicant is well freed in mind.
And how is a mendicant well freed by wisdom? It’s when a mendicant understands: ‘I’ve given
up greed, hate, and delusion, cut them off at the root, made them like a palm stump, obliterated
them, so they’re unable to arise in the future.’ That’s how a mendicant’s mind is well freed by
wisdom.
What ten things should be produced? Ten perceptions: the perceptions of ugliness, death,
repulsiveness in food, dissatisfaction with the whole world, impermanence, suffering in
impermanence, not-self in suffering, giving up, fading away, and cessation.
What ten things should be directly known? Ten grounds for wearing away. For one of right
view, wrong view is worn away. And the many bad, unskillful qualities that arise because of
wrong view are worn away. For one of right intention, wrong intention is worn away. … For one
of right speech, wrong speech is worn away. … For one of right action, wrong action is worn
away. … For one of right livelihood, wrong livelihood is worn away. … For one of right effort,
wrong effort is worn away. … For one of right mindfulness, wrong mindfulness is worn away. …
For one of right immersion, wrong immersion is worn away. … For one of right knowledge, wrong
knowledge is worn away. … For one of right freedom, wrong freedom is worn away. And the
many bad, unskillful qualities that arise because of wrong freedom are worn away.
What ten things should be realized? Ten qualities of an adept: an adept’s right view, right
thought, right speech, right action, right livelihood, right effort, right mindfulness, right
immersion, right knowledge, and right freedom.
So these hundred things that are true, real, and accurate, not unreal, not otherwise were
rightly awakened to by the Realized One.” This is what Venerable Sāriputta said. Satisfied, the
mendicants were happy with what Sāriputta said.
The Long Discourses are completed.
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Guide
Sīlakkhandha Vagga
The Chapter Containing the Section on Ethics (Sīlakkhandhavagga) is a chapter of 13 discourses.
Each of these contains a long passage on the Gradual Training in ethics, meditation, and wisdom.
The chapter is named after the first of these sections. The two other known versions of the
Dīrghāgama (in Chinese and Sanskrit) also contain a similar chapter. Despite the monastic nature
of the central teaching, most of these discourses are presented in dialog with lay people, with a
strong emphasis on the relation between the Buddha’s teachings and other contemporary
movements.
DN 1: The Prime Net
Brahmajāla Sutta
While others may praise or criticize the Buddha, they tend to focus on trivial details. The Buddha
presents an analysis of 62 kinds of wrong view, seeing through which one becomes detached
from meaningless speculations.
DN 2: The Fruits of the Ascetic Life
Sāmaññaphala Sutta
The newly crowned King Ajātasattu is disturbed by the violent means by which he achieved the
crown. He visits the Buddha to find peace of mind, and asks him about the benefits of spiritual
practice. This is one of the greatest literary and spiritual texts of early Buddhism.
DN 3: With Ambaṭṭha
Ambaṭṭha Sutta
A young brahmin student attacks the Buddha’s family, but is put in his place.
DN 4: With Soṇadaṇḍa
Soṇadaṇḍa Sutta
A reputed brahmin visits the Buddha, despite the reservations of other brahmins. They discuss
the true meaning of a brahmin, and the Buddha skillfully draws him around to his own point of
view.
DN 5: With Kūṭadanta
Kūṭadanta Sutta
A brahmin wishes to undertake a great sacrifice, and asks for the Buddha’s advice. The Buddha
tells a legend of the past, in which a king is persuaded to give up violent sacrifice, and instead to
devote his resources to supporting the needy citizens of his realm. However, even such a
beneficial and non-violent sacrifice pales in comparison to the spiritual sacrifice of giving up
attachments.
DN 6: With Mahāli
Mahāli Sutta
The Buddha explains to a diverse group of lay people how the results of meditation depend on
the manner of development.
DN 7: With Jāliya
Jāliya Sutta
This discourse is mostly quoted by the Buddha in the previous.
340
DN 8: The Longer Discourse on the Lion’s Roar
Mahāsīhanāda Sutta
The Buddha is challenged by a naked ascetic on the topic of spiritual austerities. He points out
that it is quite possible to perform all kinds of austere practices without having any inner purity
of mind.
DN 9: With Poṭṭhapāda
Poṭṭhapāda Sutta
The Buddha discusses with a wanderer the nature of perception and how it evolves through
deeper states of meditation. None of these, however, should be identified with a self or soul.
DN 10: With Subha
Subha Sutta
Shortly after the Buddha’s death, Venerable Ānanda is invited to explain the core teachings.
DN 11: With Kevaddha
Kevaṭṭa Sutta
The Buddha refuses to perform miracles, explaining that this is not the right way to inspire faith.
He goes on to tell the story of a monk whose misguided quest for answers led him as far as
Brahmā.
DN 12: With Lohicca
Lohicca Sutta
A brahmin has fallen into the idea that there is no point in trying to offer spiritual help to others.
The Buddha goes to see him, and persuades him of the genuine benefits of spiritual teaching.
DN 13: The Three Knowledges
Tevijja Sutta
A number of brahmins are discussing the true path to Brahmā. Contesting the claims to authority
based on the Vedas, the Buddha insists that only personal experience can lead to the truth.
Mahā Vagga
This chapter contains a diverse range of discourses. Several focus on the events surrounding the
Buddha’s death, while others range into fabulous scenarios set among the gods, and still others
are grounded in detailed discussions of doctrine.
DN 14: The Great Discourse on the Harvest of Deeds
Mahāpadāna Sutta
The Buddha teaches about the six Buddhas of the past, and tells a lengthy account of one of
those, Vipassī.
DN 15: The Great Discourse on Causation
Mahānidāna Sutta
Rejecting Venerable Ānanda’s claim to easily understand dependent origination, the Buddha
presents a complex and demanding analysis, revealing hidden nuances and implications of this
central teaching.
DN 16: The Great Discourse on the Buddha’s Extinguishment
Mahāparinibbāna Sutta
The longest of all discourses, this extended narrative tells of the events surrounding the Buddha’s
death. Full of vivid and moving details, it is an ideal entry point into knowing the Buddha as a
person, and understanding how the Buddhist community coped with his passing.
DN 17: King Mahāsudassana
Mahāsudassana Sutta
An elaborate story of a past life of the Buddha as a legendary king who renounced all to practice
meditation.
DN 18: With Janavasabha
Janavasabha Sutta
Beginning with an account of the fates of disciples who had recently passed away, the scene
shifts to a discussion of Dhamma held by the gods.
DN 19: The Great Steward
Mahāgovinda Sutta
A minor deity informs the Buddha of the conversations and business of the gods.
341
DN 20: The Great Congregation
Mahāsamaya Sutta
When deities from all realms gather in homage to the Buddha, he gives a series of verses
describing them. These verses, which are commonly chanted in Theravadin countries, give one of
the most detailed descriptions of the deities worshiped at the the time of the Buddha.
DN 21: Sakka’s Questions
Sakkapañha Sutta
After hearing a love song from a god of music, the Buddha engages in a deep discussion with
Sakka on the conditioned origin of attachment and suffering.
DN 22: The Longer Discourse on Mindfulness Meditation
Mahāsatipaṭṭhāna Sutta
The Buddha details the seventh factor of the noble eightfold path, mindfulness meditation. This
discourse is essentially identical to MN 10, with the addition of an extended section on the four
noble truths derived from MN 141.
DN 23: With Pāyāsi
Pāyāsi Sutta
This is a long and entertaining debate between a monk and a skeptic, who went to elaborate and
bizarre lengths to prove that there is no such thing as an afterlife. The discourse contains a
colorful series of parables and examples.
Pāthika Vagga
Like the previous chapter, this contains a diverse range of discourses. It is named after the first
discourse in the chapter. Among the discourses here are legendary accounts of the history and
future of our world, which are extremely famous and influential in Buddhist circles.
DN 24: About Pāṭikaputta
Pāthika Sutta
When Sunakkhatta threatens to disrobe, the Buddha is unimpressed. Rejecting showy displays of
asceticism or wondrous powers, he demonstrates his pre-eminence.
DN 25: The Lion’s Roar at Udumbarikā’s Monastery
Udumbarika Sutta
This discourse gives a specially good example of dialog between religions The Buddha insists that
he is not interested to make anyone give up their teacher or practices, but only to help people let
go of suffering.
DN 26: The Wheel-Turning Monarch
Cakkavatti Sutta
In illustration of his dictum that one should rely on oneself, the Buddha gives a detailed account
of the fall of a kingly lineage of the past, and the subsequent degeneration of society. This
process, however, is not over, as the Buddha predicts that eventually society will fall into utter
chaos. But far in the future, another Buddha, Metteyya, will arise in a time of peace and plenty.
DN 27: The Origin of the World
Aggañña Sutta
In contrast with the brahmin’s self-serving mythologies of the past, the Buddha presents an
account of evolution that shows how human choices are an integral part of the ecological
balance, and how excessive greed destroys the order of nature.
DN 28: Inspiring Confidence
Sampasādanīya Sutta
Shortly before he passes away, Venerable Sāriputta visits the Buddha and utters a moving eulogy
of his great teacher.
DN 29: An Impressive Discourse
Pāsādika Sutta
Following the death of Nigaṇṭha Nātaputta, the leader of the Jains, the Buddha emphasizes the
stability and maturity of his own community. He encourages the community to come together
after his death and recite the teachings in harmony.
DN 30: The Marks of a Great Man
Lakkhaṇa Sutta
342
This presents the brahmanical prophecy of the Great Man, and explains the 32 marks in detail.
This discourse contains some of the latest and most complex verse forms in the canon.
DN 31: Advice to Sigālaka
Siṅgāla Sutta
The Buddha encounters a young man who honors his dead parents by performing rituals. The
Buddha recasts the meaningless rites in terms of virtuous conduct. This is the most detailed
discourse on ethics for lay people.
DN 32: The Āṭānāṭiya Protection
Āṭānāṭiya Sutta
Mighty spirits hold a congregation, and warn the Buddha that, since not all spirits are friendly,
the mendicants should learn verses of protection.
DN 33: Reciting in Concert
Saṅgīti Sutta
The Buddha encourages Venerable Sāriputta to teach the mendicants, and he offers an extended
listing of Buddhist doctrines arranged in numerical sequence.
DN 34: Up to Ten
Dasuttara Sutta
This is similar to the previous, but with a different manner of exposition. These two discourses
anticipate some of the methods of the Abhidhamma.
343

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Dīghanikā ya: Long Discourses....................................................................................................................... 10

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The shorter section on ethics is finished.

2.2. The Middle Section on Ethics

The middle section on ethics is finished.

2.3. The Large Section on Ethics

The longer section on ethics is finished.

3.1.2. Partial Eternalism

3.1.5. Doctrines of Origination by Chance

3.2.1. Percipient Life After Death

3.2.2. Non-Percipient Life After Death

3.2.3. Neither Percipient Nor Non-Percipient Life After Death

5. The End of the Round

1. A Discussion With the King’s Ministers

2. A Discussion With Jīvaka Komārabhacca

3. The Question About the Fruits of the Ascetic Life

The shorter section on ethics is finished.

4.3.1.2. The Middle Section on Ethics

The middle section on ethics is finished.

4.3.1.3. The Long Section on Ethics

The longer section on ethics is finished.

4.3.3. The Eight Knowledges

5. Ajātasattu Declares Himself a Lay Follower

1. The Section on Pokkharasāti

2. The Brahmin Student Ambaṭṭha

3. The Supremacy of the Aristocrats

6. Being Like the Sages of the Past

7. Seeing the Two Marks

9. Pokkharasāti Declares Himself a Lay Follower

1. The Brahmins and Householders of Campā

2. The Qualities of Soṇadaṇḍa

3. The Qualities of the Buddha

4. Soṇadaṇḍa’s Second Thoughts

5. What Makes a Brahmin

6. The Discussion of Ethics and Wisdom

1. The Brahmins and Householders of Khāṇumata

3. The Qualities of the Buddha

4. The Story of King Mahāvijita’s Sacrifice

6. Kūṭadanta Declares Himself a Lay Follower

7. The Realization of the Fruit of Stream-Entry

1. On the Brahmin Emissaries

2. On Oṭṭhaddha the Licchavi

2. The Noble Eightfold Path

4. The Uselessness of Self-Mortification

5. The Accomplishment of Ethics, Immersion, and Wisdom

6. The Lion’s Roar

7. The Probation For One Previously Ordained

1. On the Wanderer Poṭṭhapāda

1. The Entire Spectrum of Ethics

2. The Spectrum of Immersion

3. The Spectrum of Wisdom

1. The Demonstration of Psychic Power

2. The Demonstration of Revealing

3. The Demonstration of Instruction

4. On the Mendicant In Search of the Cessation of Being

here’s where long and short,

3. A Teacher Who Does Not Deserve to Be Reprimanded

1. The Variety of Paths

4. Teaching the Path to Brahmā

2. What’s Normal For One Intent on Awakening

3. The Thirty-Two Marks of a Great Man

4. How He Came to be Known as Vipassī