Dialogues of the Buddha (Digha Nikaya)

1. The Story of 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 visit the wanderer of the Bhaggava clan in his monastery?”

So that’s what he did. Then the wanderer of the Bhaggava clan said to the Buddha, “Let the Blessed One come, sir! Welcome to the Blessed One, sir! It’s been a long time since you took the opportunity to come here. Please, sir, sit down, here, a seat is ready.” The Buddha sat down on the seat spread out, while the wanderer of the Bhaggava clan 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 disavowed 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 disavow 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 futile man, who are you and what do you disavow? 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 futile man, who are you and what do you disavow? What do you think, Sunakkhatta? Whether or not there is a demonstration of psychic power, and regardless of the goal for which I taught the Dhamma, does it deliver one who applies it to the complete ending of suffering?’ ‘It does, sir.’ ‘So it seems that whether or not there is a demonstration of psychic power, and regardless of the goal for which I taught the Dhamma, it delivers one who applies it to 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 futile man, who are you and what do you disavow? What do you think, Sunakkhatta? Whether or not the origin of the world is described, and regardless of the goal for which I taught the Dhamma, does it deliver one who applies it to the complete ending of suffering?’ ‘It does, sir.’ ‘So it seems that whether or not the origin of the world is described, and regardless of the goal for which I taught the Dhamma, it delivers one who applies it to 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 fit for training, 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—apparent in the present 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, direct, systematic, and proper. It consists of the four pairs, the eight individual persons. 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 cupped 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 some who say to you that Sunakkhatta was unable to lead the spiritual life under the ascetic Gotama. That’s why he resigned 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 the Aristocrat of Kuru Bhaggava, this one time I was staying in the land of the Kurus 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 a naked ascetic who was an aristocrat of Kuru 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 holy man!’ Then, knowing Sunakkhatta’s train of thought, I said to him, ‘Don’t you claim to be an ascetic who follows the Sakyan, you silly man?’ ‘But why does the Buddha say this to me?’ ‘When you saw that naked ascetic of Kuru, didn’t you think, “That ascetic is a 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! That naked ascetic the aristocrat of Kuru, who you imagine to be a holy man, will die of flatulence in seven days. And when he dies, he’ll be reborn in the very lowest rank of titans, named the Kālakañjas. And they’ll throw him in the charnel ground on a clump of vetiver. If you wish, Sunakkhatta, go to the aristocrat of Kuru and ask him whether he knows his own destiny. It’s possible that he will answer: “Reverend Sunakkhatta, I know my own destiny. I’ve been reborn in the very lowest rank of titans, named the Kālakañjas.”’

So, Bhaggava, Sunakkhatta went to see the aristocrat of Kuru and said to him, ‘Reverend aristocrat of Kuru, 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 titans, 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 who was an aristocrat of Kuru died of flatulence. And when he passed away, he was reborn in the very lowest rank of titans, 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 the aristocrat of Kuru in the charnel ground on the clump of vetiver. There he struck him with his fist three times, ‘Reverend aristocrat of Kuru, do you know your destiny?’ Then the aristocrat of Kuru 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 titans, 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 prediction I made about the aristocrat of Kuru 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 things 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 chaste, not having sex. As long as I live, I will consume only meat and beer, not eating rice and porridge. And I will not go past the following shrines near Vesālī: the Udena Shrine to the east, the Gotamaka to the south, the Seven Maidens to the west, and the Many Sons to the north.’ And it was due to undertaking these seven vows that he had reached the peak of material things and fame.

So, Bhaggava, Sunakkhatta went to see Kaḷāramaṭṭaka and asked him a question. But when it stumped him, he displayed annoyance, 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 who follows 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 it stumped him, he displayed annoyance, hate, and bitterness. Then you thought, “I’ve offended 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?’ ‘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 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 things 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 meeting me face to face, unless he gives up that statement and that intention, and lets go of that view. If he thinks he can meet me face to face 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 categorically asserted that Pāṭikaputta is not capable of meeting the Buddha face to face, otherwise his head may explode. But Pāṭikaputta might meet the Buddha face to face in disguise, proving the Buddha wrong.’

‘Sunakkhatta, would the Realized One make an ambiguous statement?’ ‘But sir, did you make that statement after encompassing 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 meeting the Buddha face to face, otherwise his head may explode.” Thus I both made that statement after encompassing Pāṭikaputta’s mind with my mind, and deities told me about it. So Sunakkhatta, I’ll wander for alms in Vesālī. After the meal, on my return from almsround, 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 almsround, 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, ‘Respectable sirs, after his almsround, the Buddha has gone to Pāṭikaputta’s monastery for the day’s meditation. Come forth, good 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 religions, 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 religions 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 for 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, worthy sir,’ replied that man, and delivered the message. When he had spoken, Pāṭikaputta said: ‘I’m coming, respectable 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, respectable sir, I’m coming!” But wriggle as you might, you can’t get up from your seat.’ And as he was speaking, Pāṭikaputta said: ‘I’m coming, respectable 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, worthies. He says “I’m coming, respectable 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 meeting me face to face, unless he gives up that statement and that intention, and lets go of that view. If he thinks he can meet me face to face without giving up those things, his head may explode.’ The first recitation section is complete.

Then, Bhaggava, a certain Licchavi minister stood up and said to the assembly, ‘Well then, worthies, wait a while, I’ll go. Hopefully I’ll be able to lead Pāṭikaputta back to the assembly.’ 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 meeting him face to face. 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, respectable 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 Pāṭikaputta? Is your bottom stuck to the bench, or is the bench stuck to your bottom? You say “I’m coming, respectable sir, I’m coming!” But wriggle as you might, you can’t get up from your seat.’ And as he was speaking, Pāṭikaputta said: ‘I’m coming, respectable 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, worthies.’ When he said this, I said to the assembly, ‘Pāṭikaputta is not capable of meeting me face to face, 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, worthies, wait a while, 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 meeting him face to face. 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, respectable 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 Pāṭikaputta? Is your bottom stuck to the bench, or is the bench stuck to your bottom? You say “I’m coming, respectable sir, I’m coming!” But wriggle as you might, you can’t get up from your seat.’ And as he was speaking, Pāṭikaputta said: ‘I’m coming, respectable 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, survey the four quarters, 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 also make my lair near a certain forest? Towards evening I can emerge from my den, yawn, survey the four quarters, 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 off the leavings 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: ‘Seeing himself as equal to the lion, the jackal presumed “I’m the king of the beasts!” But he actually 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 off the leavings of the Holy One, you presume to attack him!’

When Jāliya couldn’t get Pāṭikaputta to shift from his seat even with this simile, he said to 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. But he actually 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 off the leavings of the Holy One, you presume to attack him!’

When Jāliya couldn’t get Pāṭikaputta to shift from his seat even with this simile, he said to 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!” But he actually 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 off the leavings 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, worthies. He says “I’m coming, respectable sirs, 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 meeting me face to face, unless he gives up that statement and that intention, and lets go of that view. If he thinks he can meet me face to face 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 meeting me face to face, 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 air 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?’ ‘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 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.

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 quenching 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 denomination as created by the God Almighty, by the Divinity. 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 denomination that the origin of the world came about as created by the God Almighty, by the Divinity?’ But they are stumped by my question, 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 sublime luminosity. There they are mind-made, feeding on rapture, self-radiant, wandering in midair, 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 divinity appears. Then a certain sentient being—due to the running out of their life-span or merit—passes away from that host of luminous deities and is reborn in that empty mansion of divinity. There they are mind-made, feeding on rapture, self-radiant, wandering in midair, 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 other beings would come to this place.” Then other sentient beings—due to the running out of their life-span or merit—pass away from that host of luminous deities and are reborn in that mansion of divinity in company with that being. There they too are mind-made, feeding on rapture, self-radiant, wandering in midair, steadily glorious, and they remain like that for a very long time.

Now, the being who was reborn there first thinks, “I am the Divinity, the Great Divinity, the Vanquisher, the Unvanquished, the Universal Seer, the Wielder of Power, God Almighty, the Maker, the Creator, the First, the Begetter, the Controller, the Father of those who have been born and those yet to be born. And these beings were created by me. Why is that? Because first I thought, ‘Oh, if only other beings would come to this place.’ Such was my heart’s wish, and then these creatures came to this place.” And the beings who were reborn there later also think, “This must be the Divinity, the Great Divinity, the Vanquisher, the Unvanquished, the Universal Seer, the Wielder of Power, God Almighty, the Maker, the Creator, the First, the Begetter, the Controller, the Father of those who have been born and those yet to be born. And we were 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 place. Having done so, they go forth from the lay life to homelessness. By dint of keen, resolute, committed, and diligent effort, and right application of mind, 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 the Divinity—the Great Divinity, the Vanquisher, the Unvanquished, the Universal Seer, the Wielder of Power, God Almighty, the Maker, the Creator, the First, the Begetter, the Controller, the Father of those who have been born and those yet to be born—by he we were created. He is permanent, everlasting, eternal, imperishable, remaining the same for all eternity. We who were created by that divinity are impermanent, not lasting, short-lived, liable to pass away, and have come to this place.” Is this how you describe in your denomination that the origin of the world came about as created by the God Almighty, by the Divinity?’ 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 quenching 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 denomination as due to those depraved by play. 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 denomination that the origin of the world came about due to those depraved by play?’ But they are stumped by my question, 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. It’s possible that one of those beings passes away from that host and is reborn in this place. Having done so, they go forth from the lay life to homelessness. By dint of keen, resolute, committed, and diligent effort, and right application of mind, they experience an immersion of the heart of such a kind that they recollect that past life, but no further. 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, liable to pass away, and have come to this place.” Is this how you describe in your denomination that the origin of the world came about due to those depraved by play?’ They say, ‘That is what we have heard, Reverend Gotama, just as you say.’ Bhaggava, I understand the origin of the world. 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 denomination as due to those who are malevolent. 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 denomination that the origin of the world came about due to those who are malevolent?’ But they are stumped by my question, 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. It’s possible that one of those beings passes away from that host and is reborn in this place. Having done so, they go forth from the lay life to homelessness. By dint of keen, resolute, committed, and diligent effort, and right application of mind, they experience an immersion of the heart of such a kind that they recollect that past life, but no further. 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, liable to pass away, and have come to this place.” Is this how you describe in your denomination that the origin of the world came about due to those who are malevolent?’ They say, ‘That is what we have heard, Reverend Gotama, just as you say.’ Bhaggava, I understand the origin of the world. 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 denomination as having arisen as an anomaly. 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 denomination that the origin of the world came about anomalously?’ But they are stumped by my question, 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. It’s possible that one of those beings passes away from that host and is reborn in this place. Having done so, they go forth from the lay life to homelessness. By dint of keen, resolute, committed, and diligent effort, and right application of mind, 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 anomalously. Why is that? Because formerly I didn’t exist, whereas now, having not existed, I’ve transformed into the state of existing.” Is this how you describe in your denomination that the origin of the world came about anomalously?’ They say, ‘That is what we have heard, Reverend Gotama, just as you say.’ I understand this, and what goes beyond it. Yet since I do not misapprehend that understanding, I have realized quenching within myself. Directly knowing this, the Realized One does not come to ruin.

Though I state and assert this, certain ascetics and brahmins misrepresent me with the incorrect, hollow, false, 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, and belief, and another discipline and denomination. Come on, 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, and belief, and another discipline and denomination. I shall carefully preserve the confidence that I have in the Buddha.” That is what the Buddha said. Satisfied, the wanderer of the Bhaggava clan approved what the Buddha said.

1. The Story of the Wanderer Nigrodha So I have heard. At one time the Buddha was staying near Rājagaha, on the Vulture’s Peak 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 Sandhāna 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 for the wanderers.

Now at that time, Nigrodha was sitting together with a large assembly of wanderers making an uproar, a colossal racket. They engaged in all kinds of low talk, such as talk about kings, bandits, and chief 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; talk at the street market and the place for water pots; talk about the departed; motley talk; tales of land and sea; and talk about being reborn in this or that place.

Nigrodha saw Sandhāna coming off in the distance, and hushed his own assembly: “Be quiet, good fellows, 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 low 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 a one-eyed cow, circling around and lurking on the periphery. Go on, householder! Were the ascetic Gotama to come to this assembly, I’d sink him with just one question! I’d tie 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 from Vulture’s Peak Mountain and went to the peacocks’ feeding ground on the bank of the Sumāgadhā, where he walked mindfully in the open air. Nigrodha saw him, and hushed his own assembly: “Be quiet, good fellows, don’t make a sound. Here, the ascetic Gotama is walking mindfully 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 goal 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, “Let the Blessed One come, sir! Welcome to the Blessed One, sir! It’s been a long time since you took the opportunity to come here. Please, sir, sit down, here, a seat is ready.” The Buddha sat down 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 left unfinished?” Nigrodha said, “Well, sir, I saw you walking mindfully 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 goal 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, and belief, and another discipline and denomination. Please ask me a question about the higher disgust of sin in your own denomination: ‘How are the conditions for the fervent mortification in disgust of sin completed, and how are they incomplete?’” When he said this, those wanderers made an uproar, “Oh lord, how incredible, how 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 fervent mortification in disgust of sin, regarding it as essential and sticking to it. How are the conditions for the fervent mortification in disgust of sin completed, and how are they incomplete?” “Nigrodha, it’s when a mortifier goes naked, ignoring conventions. They lick their hands, and don’t come or wait when called. They don’t consent to food brought to them, or food prepared on their behalf, 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 lives with a man; or where there’s a hound waiting or flies buzzing. They accept no fish or meat or beer or wine, and drink no fermented gruel. 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, turning down seats. They squat, committed to the endeavor of squatting. 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 devoted to ritual bathing three times a day, including at dusk. What do you think, Nigrodha? If this is so, is the fervent mortification in disgust of sin complete, or incomplete?” “Clearly, sir, if that is so the fervent 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. Furthermore, a mortifier undertakes a practice of mortification. They generate possessions, 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. Furthermore, a mortifier undertakes a practice of mortification. They generate possessions, 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 is acceptable to me, this is not acceptable to me.’ What is not acceptable they give up in expectation. But what is acceptable 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, ‘What is it with this one living in abundance, devouring everything— plants propagated from roots, trunks, cuttings, or joints; and those from regular seeds as the fifth. According to this ascetic’s doctrine, the crown of the tooth is forked lightning!’ 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 fervent 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 is acceptable to them, they say it is, even though it isn’t. Or they say it isn’t, even though it is. 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 acrimonious … offensive and contemptuous … jealous and stingy … devious and deceitful … obstinate and arrogant … they have corrupt wishes, falling under the sway of corrupt wishes … 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.”

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 … Furthermore, a mortifier undertakes a practice of mortification. They generate possessions, 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 is acceptable to me, this is not acceptable to me.’ What is not acceptable they give up without concern. But what is acceptable they eat without being tied, infatuated, attached, seeing the drawbacks, and 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, ‘What is it with this one living in abundance, devouring everything— plants propagated from roots, trunks, cuttings, or joints; and those from regular seeds as the fifth. According to this ascetic’s doctrine, the crown of the tooth is like forked lightning!’ 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 fervent 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 is acceptable to them, they say it isn’t when it isn’t. Or they say it is when it is. 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 acrimonious … offensive and contemptuous … jealous and stingy … devious and deceitful … obstinate and arrogant … they don’t have corrupt wishes … 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 fervent 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 fervent 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 fervent 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 constraint. And how is a mortifier restrained in the fourfold constraint? It’s when a mortifier doesn’t kill living creatures, doesn’t get 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 constraint. When a mortifier is restrained in the fourfold constraint, 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 almsround, sit down cross-legged, set their body straight, and bring mindfulness to the present. Giving up covetousness for the world, they meditate with a heart rid of covetousness, cleansing the mind of covetousness. Giving up ill will and malevolence, they meditate with a mind rid of ill will, full of sympathy 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 settled internally, 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. What do you think, Nigrodha? If this is so, is the fervent 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 fervent mortification in disgust of sin has not yet reached the peak and the pith. Rather, it has only reached the bark.”

2.4. On Reaching the Softwood “But at what point, sir, does the fervent 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 constraint. 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 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. What do you think, Nigrodha? If this is so, is the fervent 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 fervent mortification in disgust of sin has not yet reached the peak and the pith. Rather, it has only reached the softwood.”

3. On Reaching the Heartwood “But at what point, sir, does the fervent 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 constraint. 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 being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. They understand how sentient beings pass on according to their deeds: ‘These dear beings did bad things by way of body, speech, and mind. They denounced the noble ones; they had wrong view; and they chose to act out of that wrong view. When their body broke up, after death, they were 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 denounced the noble ones; they had right view; and they chose to act out of that right view. When their body broke up, after death, they were 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 pass on according to their deeds. What do you think, Nigrodha? If this is so, is the fervent mortification in disgust of sin purified or not?” “Clearly, sir, it is purified. It has reached the peak and the pith.” “Nigrodha, at this point the fervent 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 goal 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 goal of the spiritual life.” When he said this, those wanderers made an uproar, “In that case, we’re lost, and so is our denomination! 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 actively listening and trying to understand!” So he said to the wanderer Nigrodha, “Honorable 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 a one-eyed cow, 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 one-eyed cow? 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, dismayed, 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 tutors of tutors, said that when the perfected ones, the fully awakened Buddhas of the past came together, they made an uproar, a colossal racket as they sat and talked about all kinds of low topics, like you do in your denomination these days? Or did they say that the Buddhas frequented 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, 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 denomination 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 quenched. And he teaches Dhamma for awakening, taming, serenity, crossing over, and extinguishment’?”

5. The Culmination of the Spiritual Path Nigrodha said, “I 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 culmination 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 culmination 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 culmination 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 tutor remain your tutor. 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 denomination.’ But you should not see it like this. Let those things that are unskillful and considered unskillful in your denomination 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 denomination.’ But you should not see it like this. Let those things that are skillful and considered skillful in your denomination remain as they are. I do not speak for any of these reasons. Nigrodha, there are things that are unskillful, corrupting, 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 it occurred to the Buddha, “All these silly people have been touched by the Wicked One! For not even a single 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 went right back to Rājagaha.

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!” “Venerable sir,” they replied. The Buddha said this: “Mendicants, live as 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 covetousness and displeasure for the world. They meditate observing an aspect of feelings … mind … principles—keen, aware, and mindful, rid of covetousness and displeasure for the world. That’s how a mendicant lives with themselves as island and refuge, without other refuge; with the teachings as island and refuge, without 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 find a vulnerability or get an opportunity. It is due to undertaking skillful qualities that 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 householder, and the commander 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 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 Your Majesty, 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.’ 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 Your Majesty, you should know that the heavenly wheel-treasure has vanished.’ At that the king was unhappy and experienced unhappiness. He went to the royal seer and said, ‘Please Your Majesty, you should know that the heavenly wheel-treasure has vanished.’ When he said this, the royal seer 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, proceed in the noble duty 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 royal 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 Duty of a Wheel-Turning Monarch ‘But Your Majesty, what is the noble duty 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. Provide money to the penniless in the realm. And there are ascetics and brahmins in the realm who refrain from 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 and learn: “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 shun what is unskillful and proceed having undertaken what is skillful. This is the noble duty of a wheel-turning monarch.’ ‘Yes, Your Majesty,’ replied the new king to the royal seer. And he proceeded in the noble duty of a wheel-turning monarch. While he was proceeding in that duty, on a fifteenth day sabbath, he had bathed his head and gone upstairs in the royal 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?’

2.2. The Wheel-Treasure Appears

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 toward 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 liquor. 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 toward the south. … Having plunged into the southern ocean and emerged again, it rolled toward the west. … Having plunged into the western ocean and emerged again, it rolled toward 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 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 liquor. 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 Your Majesty, 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 seer and ask about the noble duty of a wheel-turning monarch. He just governed the country according to his own ideas. So governed, the country’s people did not prosper like before, as they had when former kings proceeded in the noble duty of a wheel-turning monarch. Then the ministers and councillors, the treasurers and chief ministers, military officers, guardsmen, and professional advisers gathered and said to the king, ‘Your Majesty, when governed according to your own ideas, the country’s people do not prosper like before, as they did when former kings proceeded in the noble duty of a wheel-turning monarch. In your realm are found ministers and councillors, treasurers and chief ministers, military officers, guardsmen, and professional advisers—both ourselves and others—who remember the noble duty of a wheel-turning monarch. Please, Your Majesty, ask us about the noble duty of a wheel-turning monarch. We will answer you.’

4. On the Period of Decline So the anointed king asked the assembled ministers and councillors, treasurers and chief ministers, military officers, guardsmen, and professional advisers about the noble duty of a wheel-turning monarch. And they answered him. After listening to them, he provided just protection and security. But he did not provide 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, my man, that you stole from others with the intention to commit theft?’ ‘It’s true, Your Majesty.’ ‘What was the reason?’ ‘Your Majesty, I can’t survive.’ So the king provided some money to that person, saying, ‘With this money, my man, 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.’ ‘Yes, Your Majesty,’ replied that man.

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, my man, that you stole from others?’ ‘It’s true, Your Majesty.’ ‘What was the reason?’ ‘Your Majesty, I can’t survive.’ So the king provided some money to that person, saying, ‘With this money, my man, 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.’ ‘Yes, Your Majesty,’ replied that man.

People heard about this: ‘It seems the king is providing 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.’ The king said to that person, ‘Is it really true, my man, that you stole from others?’ ‘It’s true, Your Majesty.’ ‘What was the reason?’ ‘Your Majesty, I can’t survive.’ Then the king thought, ‘If I provide 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, lads, 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 attack villages, towns, and cities, and to infest the highways. And they chopped the heads off anyone they stole from.

And so, mendicants, from not providing 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 humans 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.’ The king said to that person, ‘Is it really true, my man, that you stole from others?’ ‘No, Your Majesty,’ he said, deliberately lying.

And so, mendicants, from not providing 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 humans who lived for 20,000 years, a certain person stole something from others. Someone else reported this to the king, ‘Your Majesty, the person named so-and-so stole from others,’ he said, going behind his back.

And so, mendicants, from not providing 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 humans who lived for 10,000 years, some were beautiful, some were ugly. And the ugly beings, coveting the beautiful ones, had relations with the wives of others. And so, mendicants, from not providing 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. Among the humans 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 humans 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 humans 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 humans who lived for five hundred years, three things became widespread: illicit desire, immoral greed, and wrong religious teachings. 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 humans who lived for two hundred and fifty years, these 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 providing 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 religious teachings, 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 humans 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 humans 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 tutors and respected people. The world will become dissolute, like goats and sheep, chickens and pigs, and hounds and jackals. They’ll be full of hostility toward 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 humans 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 kill nor be killed! 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 and cry in one voice, ‘Fantastic, dear foe, you live! Fantastic, dear foe, you live!’ 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.

6. The Period of Growth

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 religious teachings. 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 humans who live for 80,000 years, girls will be marriageable at five hundred. Among the humans who live for 80,000 years, there will be just three afflictions: greed, starvation, and old age. The Black Plum Tree Land 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 so full of humans you’d think they were squashed together, like a thicket of rushes or reeds. The royal capital will be Varanasi, renamed Ketumatī. And it will be successful and prosperous, populous and full of people, with plenty of food. There will be 84,000 cities in the Black Plum Tree Land, with the royal capital of Ketumatī foremost.

7. The Time of King Saṅkha

And in the royal capital of Ketumatī 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 householder, and the commander 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 fit for training, 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 divinities, 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 lead a Saṅgha of many thousand mendicants, just as I lead a Saṅgha of many hundreds today.

Then King Saṅkha will have the sacrificial post once built by King Mahāpanāda raised up. Having reigned, he will abdicate, offering charity to ascetics and brahmins, paupers, vagrants, supplicants, 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 culmination of the 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, live as 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 covetousness and displeasure for the world. They meditate observing an aspect of feelings … mind … principles—keen, aware, and mindful, rid of covetousness and displeasure for the world. That’s how a mendicant lives with themselves as island and refuge, without other refuge; with the teachings as island and refuge, without 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 lifespan, 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 for the proper lifespan or what’s left of it. 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 resorting for 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. And they live having realized it with their own insight in this very life 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 merit grows.” That is what the Buddha said. Satisfied, the mendicants approved what the Buddha said.

So I have heard. At one time the Buddha was staying near Sāvatthī in the stilt longhouse of Migāra’s mother in the Eastern Monastery. 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 mindfully in the open air, beneath the shade of the longhouse.